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مسند اسحاق بن راهويه
Musnad Ishaq
كتاب تعبير الرؤياBook of Dream Interpretation
Prohibition of reciting Qur'an in bowing and prostration
Hadith 748
اُردوEn
اَخْبَرَنَا سُفْیَانُ، عَنْ سُلَیْمَانَ بْنِ سُحَیْمٍ، عَنْ اِبْرَاهِیْمَ بْنِ عَبْدِاللّٰهِ بْنِ مَعْبَدٍ، عَنْ اَبِیْهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: کَشَفَ رَسُوْلُ اللّٰهِ صَلَّی اللّٰهُ عَلَیْهِ وَسَلَّمَ السَتَّارَةَ وَالنَّاسُ صُفُوْفٌ خَلْفَ اَبِیْ بَکْرٍ، فَقَالَ: اِنَّهٗ لَمْ یَبْقِ مِنْ مُبَشِّرَاتِ النُّبُوَّةِ اِلَّا الرُّؤْیَا الصَّالِحَۃِ، یَرَاہَا الْمُسْلِمُ اَوْ تُرٰی لَهٗ ثُمَّ قَالَ: اَ لٓا اِنِّیْ نُهِیْتُ اَنْ اَقْرَأَ رَاکِعًا وَسَاجِدًا، اَمَّا الرُّکُوْعُ فَعَظِّمُوْا فِیْهِ الرَّبَّ، وَاَمَّا السُّجُوْدُ فَاجْتَهِدُوْا فِی الدُّعَاءِ، فَقَمِنَ اَنْ یُّسْتَجَابَ لَکُمْ.
Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrated: The Messenger of Allah (peace and blessings be upon him) lifted the curtain while the people (the noble Companions, may Allah be pleased with them) were standing in rows behind Sayyiduna Abu Bakr (may Allah be pleased with him), so he (peace and blessings be upon him) said: "Of the glad tidings of Prophethood, only good/righteous dreams remain, which a Muslim sees or which are shown to him." Then he said: "Listen! I have been forbidden from reciting the Qur'an while in the state of bowing or prostration. As for bowing, glorify the greatness of your Lord in it, and as for prostration, make abundant supplication in it, for it is more likely that your supplications will be answered."
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
➊ From the mentioned hadith, it is understood that the standing of Sayyiduna Abu Bakr radi Allahu anhu on the prayer mat became a source of reassurance for the Noble Prophet sallallahu alayhi wa sallam.
➋ ...It is understood that a good dream becomes a cause of glad tidings for the Muslims. As Allah the Exalted says: ﴿لَهُمُ الْبُشْرٰی فِی الْحَیٰوةِ الدُّنْیَا وَفِی الْاٰخِرَةِ﴾ (Yunus: 64) ... “For them are glad tidings in the life of this world and in the Hereafter.”
➌ ...It is understood that reciting the Noble Qur’an during bowing (ruku) and prostration (sujud) is not permissible. Rather, in ruku, one should proclaim the greatness of Allah, the Possessor of Majesty, as much as possible, and in sujud, one should make abundant supplication (du’a), because a person is closest to Allah, the Possessor of Majesty, during prostration. As is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam said: “The servant is closest to his Lord while in prostration, so (in prostration) make abundant supplication.” (Muslim, Book of Prayer, No: 1083)
It is established from the hadith that in ruku one should say “Subhana Rabbiyal Azim” and in sujud “Subhana Rabbiyal A’la.” Al-Allamah Ibn al-Qayyim rahimahullah says: It has been legislated for the one bowing (in ruku) that the servant, while bowing and in a state of calmness and humility, should proclaim the greatness of his Lord, and this attribute of Allah, the Possessor of Majesty, has been mentioned that He is greater and more magnificent than anything that contradicts His grandeur, majesty, and greatness. Therefore, for the one bowing, this supplication “Subhana Rabbiyal Azim” is absolutely superior, because the Lord, Exalted is He, has commanded His servants with this, and the Messenger of Allah sallallahu alayhi wa sallam has specified this place for it. When this verse was revealed: ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِیْمِ﴾ (Al-Waqi’ah: 74), he said: “Act upon this verse in ruku.” (Kitab al-Salat by Ibn al-Qayyim, p. 181)
In Bukhari and Muslim, it is narrated from Sayyidah A’ishah radi Allahu anha that the Noble Prophet sallallahu alayhi wa sallam would often say in his ruku and sujud: ((Subhanak Allahumma Rabbana wa bihamdik Allahumma ighfir li)) ... “O Allah, You are pure, O our Lord, with Your praise; O Allah, forgive me.”
The Prophet sallallahu alayhi wa sallam used to practically interpret the Qur’an. Acting upon the command of Allah in Surah al-Nasr is intended in the exegesis of the Qur’an:
﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ اِنَّهٗ کَانَ تَوَّابًا﴾ (Al-Nasr: 3. Bukhari, Book of Tafsir, No: 4968. Muslim: 484)
It is understood that along with glorification (tasbih) and praise (tahmid) in ruku, supplication (du’a) is also permissible, and similarly, in sujud, along with supplication, glorification and praise are also permissible. And supplication is more readily accepted in sujud, because in the state of prostration, the utmost neediness and humility is manifested.
➊ From the mentioned hadith, it is understood that the standing of Sayyiduna Abu Bakr radi Allahu anhu on the prayer mat became a source of reassurance for the Noble Prophet sallallahu alayhi wa sallam.
➋ ...It is understood that a good dream becomes a cause of glad tidings for the Muslims. As Allah the Exalted says: ﴿لَهُمُ الْبُشْرٰی فِی الْحَیٰوةِ الدُّنْیَا وَفِی الْاٰخِرَةِ﴾ (Yunus: 64) ... “For them are glad tidings in the life of this world and in the Hereafter.”
➌ ...It is understood that reciting the Noble Qur’an during bowing (ruku) and prostration (sujud) is not permissible. Rather, in ruku, one should proclaim the greatness of Allah, the Possessor of Majesty, as much as possible, and in sujud, one should make abundant supplication (du’a), because a person is closest to Allah, the Possessor of Majesty, during prostration. As is narrated from Sayyiduna Abu Hurayrah radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam said: “The servant is closest to his Lord while in prostration, so (in prostration) make abundant supplication.” (Muslim, Book of Prayer, No: 1083)
It is established from the hadith that in ruku one should say “Subhana Rabbiyal Azim” and in sujud “Subhana Rabbiyal A’la.” Al-Allamah Ibn al-Qayyim rahimahullah says: It has been legislated for the one bowing (in ruku) that the servant, while bowing and in a state of calmness and humility, should proclaim the greatness of his Lord, and this attribute of Allah, the Possessor of Majesty, has been mentioned that He is greater and more magnificent than anything that contradicts His grandeur, majesty, and greatness. Therefore, for the one bowing, this supplication “Subhana Rabbiyal Azim” is absolutely superior, because the Lord, Exalted is He, has commanded His servants with this, and the Messenger of Allah sallallahu alayhi wa sallam has specified this place for it. When this verse was revealed: ﴿فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِیْمِ﴾ (Al-Waqi’ah: 74), he said: “Act upon this verse in ruku.” (Kitab al-Salat by Ibn al-Qayyim, p. 181)
In Bukhari and Muslim, it is narrated from Sayyidah A’ishah radi Allahu anha that the Noble Prophet sallallahu alayhi wa sallam would often say in his ruku and sujud: ((Subhanak Allahumma Rabbana wa bihamdik Allahumma ighfir li)) ... “O Allah, You are pure, O our Lord, with Your praise; O Allah, forgive me.”
The Prophet sallallahu alayhi wa sallam used to practically interpret the Qur’an. Acting upon the command of Allah in Surah al-Nasr is intended in the exegesis of the Qur’an:
﴿فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ اِنَّهٗ کَانَ تَوَّابًا﴾ (Al-Nasr: 3. Bukhari, Book of Tafsir, No: 4968. Muslim: 484)
It is understood that along with glorification (tasbih) and praise (tahmid) in ruku, supplication (du’a) is also permissible, and similarly, in sujud, along with supplication, glorification and praise are also permissible. And supplication is more readily accepted in sujud, because in the state of prostration, the utmost neediness and humility is manifested.
Source: Musnad Ishaq bin Rahwayh, Page: 748
