Nasai

1009. Commentary: While reciting the Noble Qur’an, a person should be in a state of absorption such that every word of the Qur’an affects him. A person who recites in this state will inevitably do exactly what has been described as the practice of Allah’s Messenger (sallallahu alayhi wa sallam). How can it be that he passes by a verse of mercy and does not seek mercy, or reads a mention of punishment and does not request protection from punishment? It is essential that the Qur’an has an effect. To restrict this state only to voluntary (nafl) prayers is an excess on the part of the Hanafis. Is humility and submissiveness (khushu‘, khudu‘) prohibited in obligatory (fard) prayers? Certainly not—rather, it is even more required than in the voluntary prayers. Therefore, in the obligatory prayers as well, when reciting a verse of punishment or mercy, seeking refuge from punishment and beseeching for mercy is a commendable act.

1146. Commentary: Reciting "Rabbighfir li, Rabbighfir li" between the two prostrations is also correct; in fact, in terms of chain of narration, this is stronger than the commonly known supplication. And Allah knows best.

Benefits and Issues:

➊ The recitation of the Qur’an should be done with utmost reflection and contemplation, whether during prayer or outside of it.

➋ One of the etiquettes of reciting the Qur’an is that upon verses of mercy, supplication (du‘a) should be made, and upon verses of punishment, seeking refuge (ta‘awwudh) should be done. And this is only possible when one understands the translation and meaning. In our context, during the recitation of the Imam in the mosques, the followers respond aloud to these verses, which is in no way permissible. Therefore, this should be avoided.

➌ The method of glorifying Allah (tasbih) is to say “Subhan Allah” (Glory be to Allah). That is, Allah is pure. Upon a verse of punishment, (اللهم أَجِرْنِي مِنَ النَّارِ) “O Allah! Save me from the Fire (of punishment),” or any other appropriate supplication may be recited.