Toggle above to switch between keyword search and direct hadith lookup
Hadith 377
اُردوEn
وعن عبد الله بن مسعود رضي الله عنه قال : كان رسول الله صلى الله عليه وآله وسلم إذا استوى على المنبر استقبلناه بوجوهنا. رواه الترمذي بإسناد ضعيف. وله شاهد من حديث البراء عند ابن خزيمة.
Narrated 'Abdullah bin Mas'ud (RA): Whenever Allah's Messenger (ﷺ) ascended the Minbar (to give the Friday Khutbah), we used to face him. [at-Tirmidhi reported it through a weak chain of narrators]. It has a Shahid (supporting narration) in the Hadith of al-Bara', reported by Ibn Khuzaimah.
Related hadith on this topic
Explanation & Benefits
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه الترمذي، أبواب الصلاة، باب ما جاء في استقبال الإمام إذا خطب، حديث:509 وسنده ضعيف، وللحديث شواهد ضعيفة، وحديث البراء رواه ابن خزيمة:لم أجده.»©Explanation:
➊ According to this hadith, listeners should turn their faces toward the preacher.
It is not necessary to face the qiblah.
There is no disagreement among anyone on this issue.
Rather, there is consensus (ijma‘) on it.
(Sabil al-Salam)
➋ The reason for the weakness of this hadith is that in its chain of narration is Muhammad ibn Fadl ibn ‘Atiyyah, a narrator who has been declared abandoned in hadith (matruk al-hadith). However, the author himself has mentioned that there is corroboration (shahid) for it, and there is also consensus (ijma‘) on it.
«أخرجه الترمذي، أبواب الصلاة، باب ما جاء في استقبال الإمام إذا خطب، حديث:509 وسنده ضعيف، وللحديث شواهد ضعيفة، وحديث البراء رواه ابن خزيمة:لم أجده.»©Explanation:
➊ According to this hadith, listeners should turn their faces toward the preacher.
It is not necessary to face the qiblah.
There is no disagreement among anyone on this issue.
Rather, there is consensus (ijma‘) on it.
(Sabil al-Salam)
➋ The reason for the weakness of this hadith is that in its chain of narration is Muhammad ibn Fadl ibn ‘Atiyyah, a narrator who has been declared abandoned in hadith (matruk al-hadith). However, the author himself has mentioned that there is corroboration (shahid) for it, and there is also consensus (ijma‘) on it.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 377
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
From the perspective of the chain of narration, there is no authentic (sahih) hadith in this chapter, but the content is strengthened by multiple hadiths and reports (athar) (see: al-Silsilah al-Sahihah, no. 2080). In ordinary mosques, this matter is very easy, but in the Sacred Mosque (the Ka'bah), it is difficult; therefore, this matter will be excused there.
Note:
(This chain is extremely weak, because among its narrators is Muhammad ibn Fadl ibn Atiyyah, whom people have even accused of fabrication. However, based on corroborating reports from al-Bara’ ibn ‘Azib, Ibn ‘Umar, Anas, and Abu Sa‘id al-Khudri radi Allahu anhum and others, the practice of the Companions is authentic and established. For details, see: al-Silsilah al-Sahihah, 2080.)
1:
From the perspective of the chain of narration, there is no authentic (sahih) hadith in this chapter, but the content is strengthened by multiple hadiths and reports (athar) (see: al-Silsilah al-Sahihah, no. 2080). In ordinary mosques, this matter is very easy, but in the Sacred Mosque (the Ka'bah), it is difficult; therefore, this matter will be excused there.
Note:
(This chain is extremely weak, because among its narrators is Muhammad ibn Fadl ibn Atiyyah, whom people have even accused of fabrication. However, based on corroborating reports from al-Bara’ ibn ‘Azib, Ibn ‘Umar, Anas, and Abu Sa‘id al-Khudri radi Allahu anhum and others, the practice of the Companions is authentic and established. For details, see: al-Silsilah al-Sahihah, 2080.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 509
