Hadith 1011
اُردوEn
أَخْبَرَنَا نُوحُ بْنُ حَبِيبٍ ، قال : حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الْقَطَّانُ ، قال : حَدَّثَنَا قُدَامَةُ بْنُ عَبْدِ اللَّهِ ، قال : حَدَّثَتْنِي جَسْرَةُ بِنْتُ دَجَاجَةَ قالت : سَمِعْتُ أَبَا ذَرٍّ ، يَقُولُ : " قَامَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى إِذَا أَصْبَحَ بِآيَةٍ وَالْآيَةُ إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ سورة المائدة آية 118 " .
´Jasrah bint Dijajah said:` "I heard Abu Dharr say: 'The Prophet (ﷺ) stayed up all night repeating one verse. The verse was: 'If You punish them, they are Your slaves, and if You forgive them, verily, You, only You, are the All-Mighty, the All-Wise.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
1011. Commentary:
➊ This blessed hadith proves that in prayer, a verse can be recited repeatedly.
➋ The Noble Prophet (sallallahu alayhi wa sallam) was extremely concerned for his ummah and would continuously supplicate for forgiveness for every good and bad person.
➌ To forgive someone or to punish them is solely within Allah’s authority. There is no being besides Him who can decide anyone’s good or bad outcome—not even the Noble Prophet (sallallahu alayhi wa sallam) has the authority that, if Allah decides to punish someone, the Prophet (sallallahu alayhi wa sallam) could save them from that punishment. Yes, Allah will grant the right of intercession to whomever He wills and for whomever He wills.
➊ This blessed hadith proves that in prayer, a verse can be recited repeatedly.
➋ The Noble Prophet (sallallahu alayhi wa sallam) was extremely concerned for his ummah and would continuously supplicate for forgiveness for every good and bad person.
➌ To forgive someone or to punish them is solely within Allah’s authority. There is no being besides Him who can decide anyone’s good or bad outcome—not even the Noble Prophet (sallallahu alayhi wa sallam) has the authority that, if Allah decides to punish someone, the Prophet (sallallahu alayhi wa sallam) could save them from that punishment. Yes, Allah will grant the right of intercession to whomever He wills and for whomever He wills.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1011
Maulana Ataullah Sajid
Benefits and Issues:
➊
If someone does not have much of the Qur’an memorized, then whatever portion he does know,
he can recite it repeatedly and thus attain the reward of lengthy standing (qiyam) and abundant recitation.
➋
This verse is regarding Prophet ‘Isa (alayhis salam), that when, on the Day of Resurrection, he will be questioned about the misguidance of his community,
then Prophet ‘Isa (alayhis salam) will present the answer that is mentioned in this verse.
In it, there is both an acknowledgment of Allah’s greatness and majesty,
as well as an expression of his own humility, obedience, and hope for mercy,
and, in a subtle manner, a request for forgiveness for his community.
➌
From this verse, it is understood that after Prophet ‘Isa (alayhis salam) was raised to the heavens, erroneous beliefs arose among his community.
He is unaware of them, because a prophet is not all-knowing of the unseen (al-ghayb).
➍
The Messenger of Allah (sallallahu alayhi wa sallam) recited this verse as a supplication for his own community.
From this, it is understood that if someone finds a supplication in the Qur’an that suits his circumstances, he may recite it as a supplication for himself.
➎
It is permissible to supplicate during recitation in the standing (qiyam) position.
However, the hands should not be raised for this.
➏
Besides standing, prostration (sujud) and the sitting for the testimony (tashahhud) are also appropriate occasions for supplication.
Therefore, any supplication for one’s needs may be made at these times. (Sahih al-Bukhari, al-Adhan, Chapter: What is chosen from supplications after the testimony and it is not obligatory, Hadith: 835; and Sahih Muslim, al-Salat, Chapter: The prohibition of reciting the Qur’an in bowing and prostration, Hadith: 479)
➊
If someone does not have much of the Qur’an memorized, then whatever portion he does know,
he can recite it repeatedly and thus attain the reward of lengthy standing (qiyam) and abundant recitation.
➋
This verse is regarding Prophet ‘Isa (alayhis salam), that when, on the Day of Resurrection, he will be questioned about the misguidance of his community,
then Prophet ‘Isa (alayhis salam) will present the answer that is mentioned in this verse.
In it, there is both an acknowledgment of Allah’s greatness and majesty,
as well as an expression of his own humility, obedience, and hope for mercy,
and, in a subtle manner, a request for forgiveness for his community.
➌
From this verse, it is understood that after Prophet ‘Isa (alayhis salam) was raised to the heavens, erroneous beliefs arose among his community.
He is unaware of them, because a prophet is not all-knowing of the unseen (al-ghayb).
➍
The Messenger of Allah (sallallahu alayhi wa sallam) recited this verse as a supplication for his own community.
From this, it is understood that if someone finds a supplication in the Qur’an that suits his circumstances, he may recite it as a supplication for himself.
➎
It is permissible to supplicate during recitation in the standing (qiyam) position.
However, the hands should not be raised for this.
➏
Besides standing, prostration (sujud) and the sitting for the testimony (tashahhud) are also appropriate occasions for supplication.
Therefore, any supplication for one’s needs may be made at these times. (Sahih al-Bukhari, al-Adhan, Chapter: What is chosen from supplications after the testimony and it is not obligatory, Hadith: 835; and Sahih Muslim, al-Salat, Chapter: The prohibition of reciting the Qur’an in bowing and prostration, Hadith: 479)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1350
