سنن نسائي
Nasai
كتاب المساجدThe Book of the Masjids
بَابُ : الصَّلاَةِ عَلَى الْمِنْبَرِChapter: Praying On The Minbar
Hadith 740
اُردوEn
أَخْبَرَنَا قُتَيْبَةُ ، قال : حَدَّثَنَا يَعْقُوبُ بْنُ عَبْدِ الرَّحْمَنِ ، قال : حَدَّثَنِي أَبُو حَازِمِ بْنُ دِينَارٍ ، أَنَّ رِجَالًا أَتَوْا سَهْلَ بْنَ سَعْدٍ السَّاعِدِيَّ وَقَدِ امْتَرَوْا فِي الْمِنْبَرِ مِمَّ عُودُهُ ، فَسَأَلُوهُ عَنْ ذَلِكَ ، فَقَالَ : وَاللَّهِ إِنِّي لَأَعْرِفُ مِمَّ هُوَ ، وَلَقَدْ رَأَيْتُهُ أَوَّلَ يَوْمٍ وُضِعَ وَأَوَّلَ يَوْمٍ جَلَسَ عَلَيْهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَرْسَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى فُلَانَةَ امْرَأَةٍ قَدْ سَمَّاهَا سَهْلٌ أَنْ مُرِي غُلَامَكِ النَّجَّارَ أَنْ يَعْمَلَ لِي أَعْوَادًا أَجْلِسُ عَلَيْهِنَّ إِذَا كَلَّمْتُ النَّاسَ ، فَأَمَرَتْهُ فَعَمِلَهَا مِنْ طَرْفَاءِ الْغَابَةِ ثُمَّ جَاءَ بِهَا فَأُرْسِلَتْ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَمَرَ بِهَا فَوُضِعَتْ هَا هُنَا ، ثُمَّ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَقِيَ فَصَلَّى عَلَيْهَا وَكَبَّرَ وَهُوَ عَلَيْهَا ثُمَّ رَكَعَ وَهُوَ عَلَيْهَا ، ثُمَّ نَزَلَ الْقَهْقَرَى فَسَجَدَ فِي أَصْلِ الْمِنْبَرِ ، ثُمَّ عَادَ ، فَلَمَّا فَرَغَ أَقْبَلَ عَلَى النَّاسِ ، فَقَالَ : " يَا أَيُّهَا النَّاسُ إِنَّمَا صَنَعْتُ هَذَا لِتَأْتَمُّوا بِي وَلِتَعَلَّمُوا صَلَاتِي " .
´Abu Hazim bin Dinar narrated that some men came to Sahl bin Sa'd As-Sa'idi. They were wondering what kind of wood the Minbar was made of, so they asked him about that. He said:` "By Allah, I know what it is made of. I saw it the first day it was set up and the first day the Messenger of Allah (ﷺ) sat on it. The Messenger of Allah (ﷺ) sent word to so-and-so" - a woman whose name Sahl mentioned - "telling her: 'Tell your carpenter slave to make me something of wood that I can sit on when I speak to the people.' So she told him, and he made it from tamarisk wood from Al-Ghabah (a place near Al-Madinah). Then he brought it and it was sent to the Messenger of Allah (ﷺ), who commanded that it be set up here. Then I saw the Messenger of Allah (ﷺ) ascend it and praying on it, and saying the Takbir while he was on top of it, then he bowed when he was on top of it, then he came down backward and prostrated at the base of the Minbar, then he went back. When he had finished he turned to face the people and said: 'O people, I only did this so that you can follow me in prayer and learn how I pray.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
740. Commentary:
➊ This was a voluntary (nafl) prayer, and there is considerable flexibility in nafl prayers. Although the pulpit (minbar) was not originally made for prayer, the Prophet (sallallahu alayhi wa sallam) deemed it appropriate that its inauguration be done by teaching prayer. The intended benefit was that, due to his elevated position, people could clearly see him and learn the method of prayer. He performed the prayer standing on the highest step of the pulpit. See: [فتح الباري : 514/2 ، شرح حديث : 917]
➋ This blessed hadith also shows that if, due to crowding, lack of space, or uneven ground, one has to perform a pillar (rukn) of the prayer by moving aside, descending, or walking a bit forward or backward, then there is allowance for this in voluntary (nafl) prayers. However, in obligatory (fard) prayers, except in cases of necessity, this should not be done.
➌ It has been said that the woman's name was Sahlah and the servant's name was Maymun. See: [فتح الباري : 512/2 ، شرح حديث : 917]
➍ In the authentic narration, it is explicitly stated that the offer to build the pulpit was made by the woman herself. The Prophet (sallallahu alayhi wa sallam) sent a message of approval or a reminder.
➎ To perform prostration (sujud), the Prophet (sallallahu alayhi wa sallam) had to take several steps, because descending from the topmost step and then moving further back to the nearest place to the pulpit for prostration required several steps. Therefore, to categorize the number of steps—such as saying that if one takes three consecutive steps, the prayer becomes invalid—is not correct. Instead, the action should be restricted according to necessity.
➊ This was a voluntary (nafl) prayer, and there is considerable flexibility in nafl prayers. Although the pulpit (minbar) was not originally made for prayer, the Prophet (sallallahu alayhi wa sallam) deemed it appropriate that its inauguration be done by teaching prayer. The intended benefit was that, due to his elevated position, people could clearly see him and learn the method of prayer. He performed the prayer standing on the highest step of the pulpit. See: [فتح الباري : 514/2 ، شرح حديث : 917]
➋ This blessed hadith also shows that if, due to crowding, lack of space, or uneven ground, one has to perform a pillar (rukn) of the prayer by moving aside, descending, or walking a bit forward or backward, then there is allowance for this in voluntary (nafl) prayers. However, in obligatory (fard) prayers, except in cases of necessity, this should not be done.
➌ It has been said that the woman's name was Sahlah and the servant's name was Maymun. See: [فتح الباري : 512/2 ، شرح حديث : 917]
➍ In the authentic narration, it is explicitly stated that the offer to build the pulpit was made by the woman herself. The Prophet (sallallahu alayhi wa sallam) sent a message of approval or a reminder.
➎ To perform prostration (sujud), the Prophet (sallallahu alayhi wa sallam) had to take several steps, because descending from the topmost step and then moving further back to the nearest place to the pulpit for prostration required several steps. Therefore, to categorize the number of steps—such as saying that if one takes three consecutive steps, the prayer becomes invalid—is not correct. Instead, the action should be restricted according to necessity.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 740
Maulana Dawood Raz
Hadith Commentary:
The Noble Messenger (sallallahu alayhi wa sallam) himself requested, as a gift, from an Ansari woman that she have her carpenter slave make a pulpit (minbar) for him.
Accordingly, this was carried out, and a pulpit was prepared from the wood of the tamarisk trees of Ghabah and presented to him.
When it was used for the first time, the Prophet (sallallahu alayhi wa sallam) left the date-palm trunk which he used to lean against while standing.
This was the very trunk that began to weep softly (sobbing and sighing) out of grief at being separated from the Prophet (sallallahu alayhi wa sallam).
When the Prophet (sallallahu alayhi wa sallam) placed his hand upon it, it became quiet.
The word "Muhajir" is a mistake of the narrator Abu Ghassan.
And the correct view is that this woman was from the Ansar.
From this, the use of a wooden pulpit (minbar) is established as a Sunnah, which can be seen in most Ahl al-Hadith mosques.
The Noble Messenger (sallallahu alayhi wa sallam) himself requested, as a gift, from an Ansari woman that she have her carpenter slave make a pulpit (minbar) for him.
Accordingly, this was carried out, and a pulpit was prepared from the wood of the tamarisk trees of Ghabah and presented to him.
When it was used for the first time, the Prophet (sallallahu alayhi wa sallam) left the date-palm trunk which he used to lean against while standing.
This was the very trunk that began to weep softly (sobbing and sighing) out of grief at being separated from the Prophet (sallallahu alayhi wa sallam).
When the Prophet (sallallahu alayhi wa sallam) placed his hand upon it, it became quiet.
The word "Muhajir" is a mistake of the narrator Abu Ghassan.
And the correct view is that this woman was from the Ansar.
From this, the use of a wooden pulpit (minbar) is established as a Sunnah, which can be seen in most Ahl al-Hadith mosques.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2569
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In light of this narration, the Messenger of Allah (sallallahu alayhi wa sallam) himself requested this woman to have a pulpit (minbar) prepared, as if he (sallallahu alayhi wa sallam) asked her for a gift. After the construction of the Prophet’s Mosque (Masjid Nabawi), the Messenger of Allah (sallallahu alayhi wa sallam) used to deliver sermons leaning against a date-palm trunk. Afterwards, when the need for a proper pulpit was felt, he (sallallahu alayhi wa sallam) sent a message to a woman to have her carpenter servant make a pulpit for us. She assigned this task to her slave, and then the pulpit was prepared and placed in the mosque. This is the history of the first pulpit in the Prophet’s Mosque.
(2)
It is understood that the history of the pulpit is ancient. The preacher would ascend the pulpit to deliver sermons, and poets would recite odes with great dignity. In this narration, the woman is referred to as a Muhajirah (emigrant), whereas in some narrations she is mentioned as being from the Ansar. It is possible that due to residence she was counted among the Muhajirun, even though by lineage she was from the Ansar. And Allah knows best.
(1)
In light of this narration, the Messenger of Allah (sallallahu alayhi wa sallam) himself requested this woman to have a pulpit (minbar) prepared, as if he (sallallahu alayhi wa sallam) asked her for a gift. After the construction of the Prophet’s Mosque (Masjid Nabawi), the Messenger of Allah (sallallahu alayhi wa sallam) used to deliver sermons leaning against a date-palm trunk. Afterwards, when the need for a proper pulpit was felt, he (sallallahu alayhi wa sallam) sent a message to a woman to have her carpenter servant make a pulpit for us. She assigned this task to her slave, and then the pulpit was prepared and placed in the mosque. This is the history of the first pulpit in the Prophet’s Mosque.
(2)
It is understood that the history of the pulpit is ancient. The preacher would ascend the pulpit to deliver sermons, and poets would recite odes with great dignity. In this narration, the woman is referred to as a Muhajirah (emigrant), whereas in some narrations she is mentioned as being from the Ansar. It is possible that due to residence she was counted among the Muhajirun, even though by lineage she was from the Ansar. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2569
Maulana Dawood Raz
Hadith Commentary:
Ghabah was a village near Madinah where the tamarisk (jhau) trees were of very fine quality. It was from this wood that the pulpit (minbar) was made for the Prophet sallallahu alayhi wa sallam.
From this hadith, it is established that the imam can stand on a higher place than the followers (muqtadis).
It is also derived that moving forward or backward to such an extent does not invalidate the prayer.
Khatabi said that the Prophet’s minbar had two steps. If he stood on the second step, then in ascending or descending, it would only be two steps.
When Imam Ahmad ibn Hanbal rahimahullah heard this hadith from Ali ibn al-Madini, he adopted the position that there is nothing objectionable if the imam stands elevated above the followers.
The negation of hearing refers to not having heard the entire narration.
Imam Ahmad, in his chain, narrated this hadith from Sufyan, in which only this much is mentioned: that the minbar was made from the tamarisk of Ghabah.
According to the Hanafis as well, in this situation, following (iqtida) is valid, provided that the follower can know the imam’s bowing (ruku) and prostration (sujud) by some means; for this, it is not even necessary that there be a hole in the ceiling.
(Tafheem al-Bari, Volume Two, p. 77)
Ghabah was a village near Madinah where the tamarisk (jhau) trees were of very fine quality. It was from this wood that the pulpit (minbar) was made for the Prophet sallallahu alayhi wa sallam.
From this hadith, it is established that the imam can stand on a higher place than the followers (muqtadis).
It is also derived that moving forward or backward to such an extent does not invalidate the prayer.
Khatabi said that the Prophet’s minbar had two steps. If he stood on the second step, then in ascending or descending, it would only be two steps.
When Imam Ahmad ibn Hanbal rahimahullah heard this hadith from Ali ibn al-Madini, he adopted the position that there is nothing objectionable if the imam stands elevated above the followers.
The negation of hearing refers to not having heard the entire narration.
Imam Ahmad, in his chain, narrated this hadith from Sufyan, in which only this much is mentioned: that the minbar was made from the tamarisk of Ghabah.
According to the Hanafis as well, in this situation, following (iqtida) is valid, provided that the follower can know the imam’s bowing (ruku) and prostration (sujud) by some means; for this, it is not even necessary that there be a hole in the ceiling.
(Tafheem al-Bari, Volume Two, p. 77)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 377
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) led the prayer while standing on the pulpit so that all the followers could observe his prayer; otherwise, only those in the first row would have been able to see him, and not everyone could have seen him.
In this narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) prayed on the pulpit, which was made of wood and elevated above the ground.
Imam al-Bukhari (rahimahullah) titled the chapter with three components: the permissibility of praying on a roof, a pulpit, and planks.
All three aspects are established from this single narration.
It should be noted that the pulpit of the Messenger of Allah (sallallahu alayhi wa sallam) consisted of two steps and a seat.
There should be no doubt regarding excessive movement (ʿamal kathīr) when descending from or ascending the pulpit during prayer, which is not permissible in prayer, because the manner of descending and ascending was such that one foot was lifted and then paused, then the other foot was lifted and paused; this is not excessive movement but rather a repetition of minor movement (ʿamal qalīl), which does not invalidate the prayer.
Accordingly, ʿAllamah Khattabi (rahimahullah) writes that such a minor action during prayer does not invalidate the prayer, because the pulpit of the Prophet (sallallahu alayhi wa sallam) consisted of three steps, and perhaps he was on the second step, so in descending and ascending, two steps forward and backward would have been required.
(Iʿlām al-Hadīth: 1/360)
➋
From this hadith, it is also understood that if the imam stands at a higher place than the followers, the leadership of prayer and following him is permissible, although doing so is not free from dislike (karāhah), because the Messenger of Allah (sallallahu alayhi wa sallam) stood elevated to teach his noble companions (radi Allahu anhum ajmaʿin) so that the followers could observe his movements and actions.
However, if this distinction between the imam and the followers is due to necessity, then it is permissible without dislike.
For example:
© The imam wishes to teach the followers the prayer.
© There is a need to stand elevated so that the imam’s takbīrāt (pronouncements of “Allāhu Akbar”) reach others.
© Due to lack of space, the situation arises to pray on the roof, etc.
The Messenger of Allah (sallallahu alayhi wa sallam) descended backwards so as not to turn away from the qiblah.
(Iʿlām al-Hadīth: 1/360)
➌
Without necessity, the imam standing elevated is disliked because the dislike of this has been transmitted from some of the noble companions (radi Allahu anhum ajmaʿin). For example:
Hudhayfah (radi Allahu anhu) once led the congregation while standing on a raised shop and performed prostration there.
During the prayer, Abu Masʿud (radi Allahu anhu) brought him down, and when the prayer was finished, Abu Masʿud (radi Allahu anhu) said:
“Do you not know that this is prohibited?” Hudhayfah (radi Allahu anhu) replied, “That is why I came down at your signal.”
(Sahih Ibn Khuzaymah: 3/13)
ʿAbdullah ibn Masʿud (radi Allahu anhu) said:
“The imam standing higher than the followers is a disliked act.”
(Majmaʿ al-Zawāʾid: 3/67)
Imam Abu Dawud (rahimahullah) has also established a chapter regarding this in his Sunan.
➍
Imam Ahmad ibn Hanbal (rahimahullah) did not hear the entire hadith from his teacher Sufyan ibn ʿUyaynah; rather, he only transmitted in his chain that the pulpit of the Messenger of Allah (sallallahu alayhi wa sallam) was made from the tamarisk trees of the Ghābah forest.
He learned the rest of the hadith from ʿAli ibn ʿAbdullah al-Madīni, as Imam al-Bukhari (rahimahullah) has clarified at the end of this hadith.
(Fath al-Bari: 1/631)
➊
The Messenger of Allah (sallallahu alayhi wa sallam) led the prayer while standing on the pulpit so that all the followers could observe his prayer; otherwise, only those in the first row would have been able to see him, and not everyone could have seen him.
In this narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) prayed on the pulpit, which was made of wood and elevated above the ground.
Imam al-Bukhari (rahimahullah) titled the chapter with three components: the permissibility of praying on a roof, a pulpit, and planks.
All three aspects are established from this single narration.
It should be noted that the pulpit of the Messenger of Allah (sallallahu alayhi wa sallam) consisted of two steps and a seat.
There should be no doubt regarding excessive movement (ʿamal kathīr) when descending from or ascending the pulpit during prayer, which is not permissible in prayer, because the manner of descending and ascending was such that one foot was lifted and then paused, then the other foot was lifted and paused; this is not excessive movement but rather a repetition of minor movement (ʿamal qalīl), which does not invalidate the prayer.
Accordingly, ʿAllamah Khattabi (rahimahullah) writes that such a minor action during prayer does not invalidate the prayer, because the pulpit of the Prophet (sallallahu alayhi wa sallam) consisted of three steps, and perhaps he was on the second step, so in descending and ascending, two steps forward and backward would have been required.
(Iʿlām al-Hadīth: 1/360)
➋
From this hadith, it is also understood that if the imam stands at a higher place than the followers, the leadership of prayer and following him is permissible, although doing so is not free from dislike (karāhah), because the Messenger of Allah (sallallahu alayhi wa sallam) stood elevated to teach his noble companions (radi Allahu anhum ajmaʿin) so that the followers could observe his movements and actions.
However, if this distinction between the imam and the followers is due to necessity, then it is permissible without dislike.
For example:
© The imam wishes to teach the followers the prayer.
© There is a need to stand elevated so that the imam’s takbīrāt (pronouncements of “Allāhu Akbar”) reach others.
© Due to lack of space, the situation arises to pray on the roof, etc.
The Messenger of Allah (sallallahu alayhi wa sallam) descended backwards so as not to turn away from the qiblah.
(Iʿlām al-Hadīth: 1/360)
➌
Without necessity, the imam standing elevated is disliked because the dislike of this has been transmitted from some of the noble companions (radi Allahu anhum ajmaʿin). For example:
Hudhayfah (radi Allahu anhu) once led the congregation while standing on a raised shop and performed prostration there.
During the prayer, Abu Masʿud (radi Allahu anhu) brought him down, and when the prayer was finished, Abu Masʿud (radi Allahu anhu) said:
“Do you not know that this is prohibited?” Hudhayfah (radi Allahu anhu) replied, “That is why I came down at your signal.”
(Sahih Ibn Khuzaymah: 3/13)
ʿAbdullah ibn Masʿud (radi Allahu anhu) said:
“The imam standing higher than the followers is a disliked act.”
(Majmaʿ al-Zawāʾid: 3/67)
Imam Abu Dawud (rahimahullah) has also established a chapter regarding this in his Sunan.
➍
Imam Ahmad ibn Hanbal (rahimahullah) did not hear the entire hadith from his teacher Sufyan ibn ʿUyaynah; rather, he only transmitted in his chain that the pulpit of the Messenger of Allah (sallallahu alayhi wa sallam) was made from the tamarisk trees of the Ghābah forest.
He learned the rest of the hadith from ʿAli ibn ʿAbdullah al-Madīni, as Imam al-Bukhari (rahimahullah) has clarified at the end of this hadith.
(Fath al-Bari: 1/631)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 377
Maulana Dawood Raz
Hadith Commentary:
That is, I would deliver sermons standing upon these pieces of wood, and when there is a need to sit, I would sit upon them.
Thus, the translation of the chapter heading is derived. Some have said that Imam Bukhari rahimahullah, by bringing this hadith, has alluded to another chain of transmission, which al-Tabarani has narrated, that the Prophet sallallahu alayhi wa sallam delivered a sermon upon this pulpit.
Ghabah is the name of a village near Madinah, where there were many tamarisk trees.
He descended backwards so that his face would remain towards the qiblah.
That is, I would deliver sermons standing upon these pieces of wood, and when there is a need to sit, I would sit upon them.
Thus, the translation of the chapter heading is derived. Some have said that Imam Bukhari rahimahullah, by bringing this hadith, has alluded to another chain of transmission, which al-Tabarani has narrated, that the Prophet sallallahu alayhi wa sallam delivered a sermon upon this pulpit.
Ghabah is the name of a village near Madinah, where there were many tamarisk trees.
He descended backwards so that his face would remain towards the qiblah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 917
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Some individuals are of the opinion that delivering the sermon (khutbah) from the pulpit (minbar) is the right of the Commander of the Believers (Amir al-Mu’minin). Thus, Ibn Battal has written that if the preacher (khatib) is the caliph of the Muslims, then he should deliver the sermon from the pulpit; if it is someone else, then he has the choice to use the pulpit or to stand on the ground.
Allamah Zayn ibn Munir says that this view is contrary to the intent of Imam Bukhari rahimahullah.
The real matter is to admonish the listeners and to teach them the matters of religion.
Whoever fulfills this duty is permitted to deliver the sermon from the pulpit.
This also appears to be the intent of Imam Bukhari rahimahullah.
(2)
It is also understood from this hadith that if the imam does something unusual, he should clarify it before the general public so that doubts and suspicions do not arise.
(Fath al-Bari: 2/514)
(3)
In this narration, there is no mention of recitation (qira’ah) after the opening takbir (takbir tahrimah) or of standing after bowing (ruku’).
Such details have been narrated by Sufyan from Abu Hazim, whose words are that the Messenger of Allah sallallahu alayhi wa sallam said “Allahu Akbar,” then recited (the Qur’an), then performed ruku’, then raised his head from ruku’, and after that stepped back in reverse.
In addition, the narration of Tabarani is that the Messenger of Allah sallallahu alayhi wa sallam first delivered the sermon, then when the takbir was proclaimed, he began the prayer by saying the opening takbir (takbir tahrimah) while on the pulpit itself.
(al-Mu’jam al-Kabir by Tabarani: 6/134, Hadith: 5752)
From this narration, it is understood that the sermon precedes the prayer.
(Fath al-Bari: 2/514)
Imam Ibn Hazm has considered this prayer to be supererogatory (nafl), but from the narration of Tabarani it is known that the Prophet sallallahu alayhi wa sallam delivered the Friday sermon from the pulpit, then performed the Friday prayer.
And Allah knows best.
(1)
Some individuals are of the opinion that delivering the sermon (khutbah) from the pulpit (minbar) is the right of the Commander of the Believers (Amir al-Mu’minin). Thus, Ibn Battal has written that if the preacher (khatib) is the caliph of the Muslims, then he should deliver the sermon from the pulpit; if it is someone else, then he has the choice to use the pulpit or to stand on the ground.
Allamah Zayn ibn Munir says that this view is contrary to the intent of Imam Bukhari rahimahullah.
The real matter is to admonish the listeners and to teach them the matters of religion.
Whoever fulfills this duty is permitted to deliver the sermon from the pulpit.
This also appears to be the intent of Imam Bukhari rahimahullah.
(2)
It is also understood from this hadith that if the imam does something unusual, he should clarify it before the general public so that doubts and suspicions do not arise.
(Fath al-Bari: 2/514)
(3)
In this narration, there is no mention of recitation (qira’ah) after the opening takbir (takbir tahrimah) or of standing after bowing (ruku’).
Such details have been narrated by Sufyan from Abu Hazim, whose words are that the Messenger of Allah sallallahu alayhi wa sallam said “Allahu Akbar,” then recited (the Qur’an), then performed ruku’, then raised his head from ruku’, and after that stepped back in reverse.
In addition, the narration of Tabarani is that the Messenger of Allah sallallahu alayhi wa sallam first delivered the sermon, then when the takbir was proclaimed, he began the prayer by saying the opening takbir (takbir tahrimah) while on the pulpit itself.
(al-Mu’jam al-Kabir by Tabarani: 6/134, Hadith: 5752)
From this narration, it is understood that the sermon precedes the prayer.
(Fath al-Bari: 2/514)
Imam Ibn Hazm has considered this prayer to be supererogatory (nafl), but from the narration of Tabarani it is known that the Prophet sallallahu alayhi wa sallam delivered the Friday sermon from the pulpit, then performed the Friday prayer.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 917
Maulana Dawood Raz
Hadith Commentary:
Ghabah is a location towards the direction of Syria from Madinah, where there were large tamarisk trees.
The name of this woman could not be ascertained; however, the name of the slave is reported as Baqoom.
Some have said that this pulpit was made by Tamim ad-Dari.
Ghabah is a location towards the direction of Syria from Madinah, where there were large tamarisk trees.
The name of this woman could not be ascertained; however, the name of the slave is reported as Baqoom.
Some have said that this pulpit was made by Tamim ad-Dari.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2094
Shaykh Umar Farooq Saeedi
1080. Commentary:
➊ The use of the pulpit (minbar) for sermons and similar purposes is recommended (mustahabb).
➋ The matter of prayer (salah) was and remains so important that the Noble Prophet (sallallahu alayhi wa sallam) employed utmost emphasis in its teaching, to the extent that he even demonstrated the prayer while standing on the pulpit.
➌ Following the Messenger of Allah (sallallahu alayhi wa sallam) in general, and especially in prayer, is obligatory (fard).
➍ Along with important scholarly issues, students should also acquire knowledge of some other necessary matters.
➊ The use of the pulpit (minbar) for sermons and similar purposes is recommended (mustahabb).
➋ The matter of prayer (salah) was and remains so important that the Noble Prophet (sallallahu alayhi wa sallam) employed utmost emphasis in its teaching, to the extent that he even demonstrated the prayer while standing on the pulpit.
➌ Following the Messenger of Allah (sallallahu alayhi wa sallam) in general, and especially in prayer, is obligatory (fard).
➍ Along with important scholarly issues, students should also acquire knowledge of some other necessary matters.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1080
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith proves that the imam should provide good training to the people regarding prayer, so that this important pillar of Islam—prayer—may be performed in accordance with the Qur’an and Hadith. When the Messenger of Allah (sallallahu alayhi wa sallam) could ascend the pulpit for the purpose of instructing the people and demonstrate standing (qiyam), bowing (ruku‘), and other acts, then why can today’s religious scholar not do the same?
This hadith proves that the imam should provide good training to the people regarding prayer, so that this important pillar of Islam—prayer—may be performed in accordance with the Qur’an and Hadith. When the Messenger of Allah (sallallahu alayhi wa sallam) could ascend the pulpit for the purpose of instructing the people and demonstrate standing (qiyam), bowing (ruku‘), and other acts, then why can today’s religious scholar not do the same?
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 954
