Bukhari

Relevance Between the Chapter and the Hadith
Sahih al-Bukhari Hadith Number: 4293, Chapter: «بَابُ مَنْزِلُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ الْفَتْحِ:»
Imam al-Bukhari rahimahullah, in the chapter heading, mentions the events after the Conquest of Makkah, but the narration he cites under the chapter from Umm al-Mu’minin Aisha radi Allahu anha contains no mention of the Conquest of Makkah; rather, it discusses the glorification (tasbih) in bowing (ruku) and prostration (sujud). Therefore, at first glance, the relevance between the chapter and the hadith does not appear evident. In reality, Imam al-Bukhari rahimahullah, in accordance with his usual practice, is alluding to other chains of this very hadith, from which the clear connection between the chapter and the hadith becomes apparent.

Hafiz Ibn Hajar rahimahullah writes:
«ووجه دخوله هنا ما سيأتي فى التفسير بلفظ ”ما صلى النبى صلى الله عليه وسلم صلاة بعد أن أنزلت عليه (اذا جاء نصر الله والفتح) [النصر : 1] الا يقول فيها .» [فتح الباري لابن حجر : 18/8]
“The relevance of including this hadith under the chapter heading is that, in another chain in the Book of Tafsir, these words are present: the Prophet sallallahu alayhi wa sallam used to recite this supplication (in bowing and prostration) in every prayer when this verse was revealed (on the day of the Conquest of Makkah), «اذا جاء نصر الله والفتح .».”
Therefore, the mentioned hadith is related to the day of the Conquest of Makkah, and thus the aspect of relevance is present at this very point.

Allamah Abdul Haq al-Hashimi rahimahullah says:
«فيقال : كأن البخاري بيض له، فلم يتفق له وقوع ما يناسبه، ثم هذه الأحاديث الأربعة التى أوردها فى هذا الباب مناسبة لقصة الفتح كما لايخفي» [لب اللباب فى اللتراجم والأبواب 297/3]
“That is, according to the statement of Allamah Abdul Haq, the ahadith which Imam al-Bukhari rahimahullah has cited under the chapter are relevant to the incident of the Conquest of Makkah, which is not hidden; that is, somewhere in the ahadith, the mention of the Conquest is present.”

Muhammad Zakariyya Kandhlawi says:
“(Without a heading) «ذكر فيه الأحاديث المتفرقة التى فيها ذكر فتح مكة .»” [الابواب والتراجم لصحيح البخاري 624/4]
“(In the chapter without a heading) he has mentioned four different ahadith under the chapter, from which the relevance to the mention of the Conquest of Makkah in the chapter is established.”

Hadith Commentary:
That is, "You are pure, O Allah! Our Master, we praise You. O Allah, forgive me."
It is derived from this hadith that making supplication (du'a) in bowing (ruku') or prostration (sujud) is not prohibited.
The relevance of this hadith to the chapter is as follows: In another narration of this hadith, it is mentioned that when Surah "Idha ja'a nasrullahi" was revealed to the Prophet (sallallahu alayhi wa sallam)—that is, after the conquest of Makkah—he began to say this in every prayer during bowing and prostration.
In this surah, Allah has given the command: إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ ()
Thus, "Subhanak Allahumma Rabbana wa bihamdik, Allahumma ighfir li" is the very teaching of this.
The final practice of the Prophet (sallallahu alayhi wa sallam) was that he would frequently recite this in bowing and prostration.
Therefore, this supplication has superiority over other supplications.
Incidentally, the conquest of Makkah is also mentioned in this, and this is the correspondence with the chapter.

Hadith Commentary:
➊
In Surah Nasr it is stated:
“Glorify the praises of your Lord and seek His forgiveness.”
The Messenger of Allah (sallallahu alayhi wa sallam), in compliance with this command, used to recite the aforementioned supplication.

➋
In this Surah, the victory refers to the conquest of Makkah.
After the revelation of this Surah, whenever he performed prayer, he would certainly recite this supplication.
Imam Bukhari (rahimahullah) has mentioned this hadith here for this very reason.
(Fath al-Bari: 26/8.)
It is also explicitly stated in the hadith that after the conquest of Makkah, he would certainly recite it in bowing (ruku‘) and prostration (sujud).
(Sahih al-Bukhari, Tafsir, Hadith: 4967.)

Hadith Commentary:
There is no difference of opinion among anyone regarding the tasbih (glorification) that is recited in bowing (ruku) and prostration (sujud).
However, in view of this hadith that, “Glorify your Lord in ruku, and the servant is closest to his Lord in the state of sujud, so make supplication (du'a) in sujud, for there is greater hope of acceptance of supplication in sujud,” some of the imams have deemed it permissible to make supplication (du'a) in the state of prostration, and have considered supplication in ruku to be disliked (makruh).
Imam Bukhari rahimahullah wishes to clarify that in the aforementioned hadith, a most specific time for supplication has been indicated as the state of prostration.
There is no prohibition in it regarding making supplication in ruku; rather, it is established from hadith that the Noble Prophet sallallahu alayhi wa sallam used to make supplication in both the states of ruku and sujud.
Amir al-Hajj has deemed all supplications permissible even in congregation, on the condition that it does not cause any hardship to the followers (muqtadis).
(Tafhim al-Bukhari)

Hadith Commentary:
(1)
There is a difference of opinion regarding making supplication (du'a) in the bowing (ruku') position.
Imam Malik says that making supplication in ruku' is disliked (makruh).
His evidence is this hadith in which the Messenger of Allah (sallallahu alayhi wa sallam) said:
“In ruku', glorify your Lord.
The servant is closest to his Lord while in prostration (sujud), so make supplication in prostration, for it is more likely that supplications will be accepted in that state.”
(Sahih Muslim, Kitab al-Salat, Hadith: 1074(479))
Imam al-Bukhari rahimahullah’s intent is to refute the aforementioned position.
In the presented hadith, a specific time for supplication is mentioned, but there is no prohibition against making supplication during ruku'.
Imam al-Bukhari has established from the hadith that the Messenger of Allah (sallallahu alayhi wa sallam) used to make supplication in both ruku' and sujud.
Just as it is possible to glorify Allah in prostration, likewise, there is no prohibition against making supplication in ruku'.
(Sahih al-Bukhari, Kitab al-Salat, Hadith: 817)
And Allah knows best.

(2)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) would act upon the Qur’an by reciting the aforementioned supplication.
(Fath al-Bari: 2/364)
In Surah al-Nasr, it is stated:
﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا ﴿٣﴾) (al-Nasr 3: 110)
“Glorify the praises of your Lord and seek His forgiveness.
Indeed, He is ever accepting of repentance.”
Aishah radi Allahu anha states that after the revelation of this surah, the Messenger of Allah (sallallahu alayhi wa sallam) would recite the aforementioned supplication in prayer.
(Fath al-Bari: 2/387)

Hadith Commentary:
In Surah ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ it is stated: ﴿فَسَبِّح بِحَمدِرَبِّکَ وَاستَغفِرہُ﴾ (Proclaim the purity of your Lord with His praise and seek His forgiveness).
In light of this command, the Prophet (sallallahu alayhi wa sallam) used to recite the mentioned supplication in prostration (sujud), the translation of which is: O Allah, I proclaim Your purity along with Your praise; O Allah, forgive me.
In this supplication, all three—tasbih (proclaiming Allah’s purity), tahmid (praising Allah), and istighfar (seeking forgiveness)—are present. Therefore, reciting it in bowing (ruku) and prostration (sujud) is superior. In addition, the prescribed supplications for ruku, “Subhana Rabbiyal Azim” (Glory is to my Lord, the Most Great), and for sujud, “Subhana Rabbiyal A‘la” (Glory is to my Lord, the Most High), are also in compliance with Qur’anic verses, as commanded in various verses.

In one narration, it is mentioned that after the revelation of Surah “Iza Ja’a Nasrullah,” the Prophet (sallallahu alayhi wa sallam) always recited this supplication in ruku and sujud, namely: “Subhanak Allahumma Rabbana wa bihamdik, Allahumma ighfir li.” Allamah Imam Shawkani (rahimahullah) explains its meaning as: “By Your enabling grace for me, Your guidance, and Your favor upon me, I proclaim Your purity—not by my own power and strength.”

That is, O Allah, I proclaim Your purity solely through Your enabling grace (tawfiq), guidance, and favor; I have no power of my own for this great task.

In some narrations, it is also established from the Prophet (sallallahu alayhi wa sallam) to recite in ruku and sujud: “Subbuhun Quddusun Rabbul Mala’ikati war-Ruh” (Ahmad, Muslim, etc.),
meaning: My bowing or prostration is for that One who is free from all deficiencies and partners, He is Most Holy, He is the Lord of the angels and of Jibril (Gabriel) as well.

Hadith Commentary:
(1)
In a hadith of Sahih Muslim, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“A servant is closest to his Lord while in prostration (sujud), so make abundant supplication (du‘a) in this state.”
(Sahih Muslim, Kitab al-Salat, Hadith: 1083 (482))

In another narration, it is stated: “Strive in supplication during prostration, for it is most likely that your supplication will be accepted.”
(Sahih Muslim, Kitab al-Salat, Hadith: 1074 (479))

Due to these narrations, it might be said that one should only make supplication (du‘a) in prostration, and not recite tasbih, etc.

Imam al-Bukhari (rahimahullah) has pointed out that both reciting tasbih and making supplication in prostration are established.

From the aforementioned hadith, it is proven that supplication can be made in bowing (ruku‘) and tasbih can be recited in prostration, and the narration which states, “Glorify your Lord in bowing and strive in supplication during prostration,” is not in contradiction to the aforementioned hadith.
(Fath al-Bari: 2/388)

(2)
It is established from the Messenger of Allah (sallallahu alayhi wa sallam) that he made supplications at several points during the prayer. Some of these are as follows:
• After the opening takbir (takbir al-tahrimah) and before the recitation
• In the state of bowing (ruku‘)
• In the standing after bowing (qawmah)
• In the state of prostration (sujud)
• Between the two prostrations
• After the tashahhud and before the final salam

In obligatory prayers, since there is an instruction to lighten the prayer out of consideration for the followers (muqtadis) during congregation, if it is not burdensome for the followers, then abundant supplications can be made in the obligatory prayers as well.
And Allah knows best.

(3)
In Surah al-Nasr, the Messenger of Allah (sallallahu alayhi wa sallam) was commanded to seek forgiveness (istighfar); this was in compliance with that Qur’anic command, that he (sallallahu alayhi wa sallam) would frequently recite this supplication in bowing (ruku‘) and prostration (sujud).

Hadith Commentary:
This surah is Madinan and contains three verses.
This surah was revealed at Mina on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘) on the Day of Sacrifice (Yawm al-Nahr).
After the revelation of this surah, the Noble Messenger sallallahu alayhi wa sallam lived for eighty-one days.
(Fath al-Bari)

Hadith Commentary:
Now, the Sunnah is precisely that this supplication be recited in bowing (ruku) and prostration (sujud), as is the practice of the Ahl al-Hadith, that is: "Subhanaka Rabbana wa bihamdika Allahumma ighfir li"—although reciting other transmitted (ma’thur) supplications is also permissible.

Hadith Commentary:
➊
In the Noble Qur’an, this command is given:
“Glorify the praises of your Lord and seek His forgiveness. Indeed, He is ever Accepting of repentance.” ()
In this verse, you are instructed that, as gratitude for such great favors of your Lord, you should now glorify and praise Allah even more than before, and if there has been any lapse in your life regarding the exaltation of the religion, then seek forgiveness for that.
➋
The Messenger of Allah (sallallahu alayhi wa sallam), acting upon this command, used to recite the aforementioned supplication frequently.

Hadith Commentary: Benefits and Issues: Allah, the Exalted, commanded the Prophet (sallallahu alayhi wa sallam) to seek forgiveness (istighfar), because this expresses servitude (‘ubudiyyah) and demonstrates that every human being—even the master of the children of Adam (sallallahu alayhi wa sallam)—is in need of Allah, and the servant realizes that the right of servitude is such that, in reality, the right has not been fulfilled.

And in this, in fact, is a command for the Ummah that they should always keep themselves turned towards Allah, the Exalted, and never be heedless of His remembrance at any time, nor ever think that they have fulfilled Allah’s right of servitude. In every case, there remains deficiency and shortcoming in a human’s actions.

Therefore, one should frequently seek forgiveness (istighfar) and glorify and praise (tasbih wa tahmid) Allah. And after the conquest of Makkah, the fact that people began entering Islam in great numbers was itself a sign of victory and help (nasr), and it was also an indication of the nearness of the Prophet’s (sallallahu alayhi wa sallam) death. For this reason, the Prophet (sallallahu alayhi wa sallam) was commanded to frequently glorify, praise, and seek forgiveness from Allah.

And the Prophet (sallallahu alayhi wa sallam), in compliance with this command, began to do so, which, in one sense, was gratitude for the success in fulfilling the duty of Prophethood assigned by Allah, the Exalted, and for the blessing of the expansion of the religion brought by the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary: Benefits and Issues: In Surah Nasr, the following command was given to you (sallallahu alayhi wa sallam):
﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ﴾ "So glorify the praises of your Lord and seek His forgiveness."
In compliance with this command, you (sallallahu alayhi wa sallam) used to say these words during bowing (ruku) and prostration (sujud),
and in following and emulating you (sallallahu alayhi wa sallam), we should also say these words in prostration and bowing.

877. Commentary:
➊ The background of this supplication is that when Surah «إِذَا جَاءَ نَصْرُ اللَّـهِ» was revealed, in it was stated: «فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا» “So glorify the praises of your Lord and seek His forgiveness. Indeed, He is ever Accepting of repentance.” Thus, the Noble Prophet sallallahu alayhi wa sallam made this supplication his regular practice in bowing (ruku‘) and prostration (sujud).

➋ In this supplication, glorification (tasbih), praise (tahmid), and supplication (du‘a) are all combined. And in the previous hadith, it was mentioned that in bowing, magnify your Lord, and in prostration, make abundant supplication. By combining both these hadiths, it is understood that in bowing, along with glorification and praise, supplication is also permissible, and likewise in prostration, along with supplication, glorification and praise are also permissible.

➌ Its second explanation is also given that in bowing, the magnification of the Lord, and in prostration, abundant supplication, are superior and more appropriate. And for this purpose, the selection of transmitted (ma’thur) words is preferable. In voluntary prayers (nawafil), supplication according to one’s need is also permissible.

1123. Commentary: In the final period of the blessed life of the Messenger of Allah (sallallahu alayhi wa sallam), Surah an-Nasr was revealed, in which it was indicated that the purpose for which you had been sent had been fulfilled. Now, you should devote all your attention to the glorification and praise of your Lord, and seek forgiveness. Your passing is near. In view of these instructions, the Noble Messenger (sallallahu alayhi wa sallam) began to frequently recite the above supplication in bowing (ruku) and prostration (sujud). The words of Aisha (radi Allahu anha): «يَتَأَوَّلُ الْقُرْآنَ» "You used to act upon the Qur'an," are a reference to this.

1048. Commentary: The Messenger of Allah (sallallahu alayhi wa sallam) would recite these supplications in order to teach his ummah, otherwise he himself was infallible from sins.

1124. Commentary: In some manuscripts, the last word «اللھم اغفرلی» is not present in this supplication. In this respect, this supplication differs from the supplication in the previous hadith. According to our manuscript, there is no difference between the two, whereas there should be a difference so that it may become "a different kind of supplication." And Allah knows best.

Benefits and Issues:
➊ There are many supplications narrated for bowing (ruku) and prostration (sujud). Among them is this one as well. The worshipper should sometimes recite one supplication, and at other times another.

➋ In Surah Nasr, Allah the Exalted has said:
﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا﴾ (: 3)
“Glorify the praises of your Lord and seek His forgiveness. Indeed, He is ever Accepting of repentance.”
The Messenger of Allah (sallallahu alayhi wa sallam) fulfilled this command in such a way that he would repeatedly recite the aforementioned supplication in bowing and prostration.

Lexical Explanation:
In «وَبِحَمْدِكَ», the "waaw" is a conjunction. It means: I declare Your purity and I am absorbed in Your praise and glorification. There is also the possibility that the "waaw" is circumstantial (waaw al-haal). In that case, the meaning would be: I declare Your purity while I am absorbed in Your praise and glorification. Multiple remembrances (adhkar) and supplications (duas) for bowing (ruku) and prostration (sujud) are established from the Prophet sallallahu alayhi wa sallam. The worshipper may choose whichever of them he wishes.

Benefit:
This hadith is evidence that in bowing (ruku), besides «سُبْحَانَ رَبِّيَ الْعَظِيْم», and in prostration (sujud), besides «سُبْحَانَ رَبِّيَ الْأَعْلٰي», the above-mentioned supplication may also be recited. In fact, it is narrated from Sayyidah Aisha radi Allahu anha that after the revelation of «اِذَا جَآءَ نَصْرُ اللهِ وَالْفَتْحُ», the Prophet sallallahu alayhi wa sallam would always recite this supplication in bowing and prostration. [صحيح البخاري، التفسير، حديث، 9467، و مسند أحمد : 2306] The worshipper may, from time to time, recite whichever of these prescribed supplications he wishes.