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Hadith 829
اُردوEn
أَخْبَرَنَا النَّضْرُ بْنُ شُمَيْلٍ، نا الْمَسْعُودِيُّ، نا عَلْقَمَةُ بْنُ مَرْثَدٍ، عَنْ أَبِي الرَّبِيعِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: كَانَ مِنْ دُعَاءِ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَقُولَ: ((اللَّهُمَّ اغْفِرْ لِي مَا قَدْ قَدَّمْتُ، وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ، وَمَا أَعْلَنْتُ وَإِسْرَافِي مَا لَا يَعْلَمُهُ غَيْرُكَ أَنْتَ الْمُقَدِّمُ وَالْمُؤَخِّرُ لَا إِلَهَ إِلَّا أَنْتَ)) .
Sayyiduna Abu Huraira (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) used to supplicate: "O Allah! Forgive my earlier and later sins, my hidden and open slips, and my exceeding the limits which none knows except You. You are the One Who brings forward and You are the One Who puts back. There is no deity except You."
Explanation & Benefits
Hafiz Abdush Shakoor Tirmidhi
Benefits:
In ‘Sahih Muslim’, it is narrated from Sayyiduna Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, at the end between the tashahhud and the salam, used to recite this supplication:
((O Allah, forgive me for what I have sent forth and what I have left behind, what I have concealed and what I have made public, and what I have transgressed, and what You know better than I do. You are the One Who brings forward and You are the One Who delays. There is no deity except You.)) (Muslim, no. 771)
In ‘Sunan Abi Dawud’, it is narrated from Sayyiduna Ali radi Allahu anhu, who says that when the Noble Prophet sallallahu alayhi wa sallam would finish the prayer with salam, he used to recite this supplication: “O Allah, forgive me...” etc.
Imam Dawud rahimahullah has established a chapter on this: “Chapter: What a man should say when he has given salam”—that is, “Which remembrances should a person recite after giving salam.”
From the aforementioned hadith, it is understood that despite all the sins of the Noble Prophet sallallahu alayhi wa sallam having been forgiven, as Allah the Exalted has stated:
﴿That Allah may forgive you your past and future sins﴾ (: al-Fath: 2),
still, the Messenger of Allah sallallahu alayhi wa sallam would seek forgiveness. In addition, it is established from other ahadith that the Messenger of Allah sallallahu alayhi wa sallam would seek forgiveness seventy times daily—some narrations mention one hundred times. Thus, there is a great lesson in this for the ummah: the ummah should not be heedless of repentance and seeking forgiveness (tawbah and istighfar).
In ‘Sahih Muslim’, it is narrated from Sayyiduna Ali radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam, at the end between the tashahhud and the salam, used to recite this supplication:
((O Allah, forgive me for what I have sent forth and what I have left behind, what I have concealed and what I have made public, and what I have transgressed, and what You know better than I do. You are the One Who brings forward and You are the One Who delays. There is no deity except You.)) (Muslim, no. 771)
In ‘Sunan Abi Dawud’, it is narrated from Sayyiduna Ali radi Allahu anhu, who says that when the Noble Prophet sallallahu alayhi wa sallam would finish the prayer with salam, he used to recite this supplication: “O Allah, forgive me...” etc.
Imam Dawud rahimahullah has established a chapter on this: “Chapter: What a man should say when he has given salam”—that is, “Which remembrances should a person recite after giving salam.”
From the aforementioned hadith, it is understood that despite all the sins of the Noble Prophet sallallahu alayhi wa sallam having been forgiven, as Allah the Exalted has stated:
﴿That Allah may forgive you your past and future sins﴾ (: al-Fath: 2),
still, the Messenger of Allah sallallahu alayhi wa sallam would seek forgiveness. In addition, it is established from other ahadith that the Messenger of Allah sallallahu alayhi wa sallam would seek forgiveness seventy times daily—some narrations mention one hundred times. Thus, there is a great lesson in this for the ummah: the ummah should not be heedless of repentance and seeking forgiveness (tawbah and istighfar).
Source: Musnad Ishaq bin Rahwayh, Page: 829
