سنن ترمذي
Tirmidhi
كتاب الجمعة عن رسول الله صلى الله عليه وسلمThe Book on the Day of Friday
باب مَا جَاءَ فِي اسْتِقْبَالِ الإِمَامِ إِذَا خَطَبَChapter: What Has Been Related About The Direction The Imam Faces When Delivering The Khutbah
Hadith 509
اُردوEn
حَدَّثَنَا عَبَّادُ بْنُ يَعْقُوبَ الْكُوفِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ الْفَضْلِ بْنِ عَطِيَّةَ، عَنْ مَنْصُورٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ : " كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَوَى عَلَى الْمِنْبَرِ اسْتَقْبَلْنَاهُ بِوُجُوهِنَا " . قَالَ أَبُو عِيسَى : وَفِي الْبَاب عَنْ ابْنِ عُمَرَ ، وَحَدِيثُ مَنْصُورٍ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ مُحَمَّدِ بْنِ الْفَضْلِ بْنِ عَطِيَّةَ ، وَمُحَمَّدُ بْنُ الْفَضْلِ بْنِ عَطِيَّةَ ضَعِيفٌ ذَاهِبُ الْحَدِيثِ عِنْدَ أَصْحَابِنَا ، وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ يَسْتَحِبُّونَ اسْتِقْبَالَ الْإِمَامِ إِذَا خَطَبَ ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ ، وَالشَّافِعِيِّ ، وَأَحْمَدَ ، وَإِسْحَاق . قَالَ أَبُو عِيسَى : وَلَا يَصِحُّ فِي هَذَا الْبَاب عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْءٌ .
´Abdullah bin Mas'ud narrated:` "When Allah's Messenger descending the Minbar he would face our direction."
Related hadith on this topic
Explanation & Benefits
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
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
