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سنن نسائي
Nasai
كتاب التطبيقThe Book of The At-Tatbiq (Clasping One\'s Hands Together)
بَابُ : الدُّعَاءِ فِي السُّجُودِChapter: The supplication when prostrating
Hadith 1122
اُردوEn
أَخْبَرَنَا هَنَّادُ بْنُ السَّرِيِّ ، عَنْ أَبِي الْأَحْوَصِ ، عَنْ سَعِيدِ بْنِ مَسْرُوقٍ ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ ، عَنْ أَبِي رِشْدِينَ وَهُوَ كُرَيْبٌ عَنِ ابْنِ عَبَّاسٍ ، قال : بِتُّ عِنْدَ خَالَتِي مَيْمُونَةَ بِنْتِ الْحَارِثِ وَبَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِنْدَهَا فَرَأَيْتُهُ قَامَ لِحَاجَتِهِ فَأَتَى الْقِرْبَةَ فَحَلَّ شِنَاقَهَا ، ثُمَّ تَوَضَّأَ وُضُوءًا بَيْنَ الْوُضُوءَيْنِ ، ثُمَّ أَتَى فِرَاشَهُ فَنَامَ ، ثُمَّ قَامَ قَوْمَةً أُخْرَى فَأَتَى الْقِرْبَةَ فَحَلَّ شِنَاقَهَا ، ثُمَّ تَوَضَّأَ وُضُوءًا هُوَ الْوُضُوءُ ، ثُمَّ قَامَ يُصَلِّي وَكَانَ يَقُولُ فِي سُجُودِهِ : " اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا وَاجْعَلْ فِي سَمْعِي نُورًا وَاجْعَلْ فِي بَصَرِي نُورًا وَاجْعَلْ مِنْ تَحْتِي نُورًا وَاجْعَلْ مِنْ فَوْقِي نُورًا وَعَنْ يَمِينِي نُورًا وَعَنْ يَسَارِي نُورًا وَاجْعَلْ أَمَامِي نُورًا وَاجْعَلْ خَلْفِي نُورًا وَأَعْظِمْ لِي نُورًا ، ثُمَّ نَامَ حَتَّى نَفَخَ فَأَتَاهُ بِلَالٌ فَأَيْقَظَهُ لِلصَّلَاةِ " .
´It was narrated that Ibn 'Abbas said:` "I stayed overnight with my maternal aunt Maimunah bin Al-Harith, and the Messenger of Allah (ﷺ) stayed overnight with her. I saw him get up to relieve himself and he went to the waterskin and undid its string, then he performed wudu and that was moderate (in the amount of water used). Then he went to his bed and slept. Then he got up again and went to the waterskin and undid its string, and performed wudu again, like the first time. Then he stood and prayed, and when he prostrated he said: 'Allahummaj'al fi qalbi nuran waj'al fi sami' nuran waj'al fi basri nuran, waj'al min tahti nuran waj'al min fawqi nuran, wa 'an yamii nuran wa 'an yasari nuran waj'al amami nuran, waj'al khalfi nuran wa a'zimli nura (O Allah, place light in my heart, and place light in my hearing, and place light in my seeing, and place light beneath me, and place light above me, and light on my right, and light on my left, and place light behind me, and make the light greater for me.') Then he slept until he started to snore, then Bilal came and woke him up for the prayer."
Related hadith on this topic
Brief Explanation
1؎ : It is apparent from the hadith that this supplication was recited by the Prophet (sallallahu alayhi wa sallam) in the prostration (sajdah) of the tahajjud prayer; therefore, in tahajjud or other voluntary (nafl) prayers, one may recite such lengthy supplications. In obligatory (fard) prayers, especially when one is the imam, one should recite brief supplications, some of which will be mentioned ahead. Among them, the well-known supplication is «سبحان ربي الأعلیٰ».
Explanation & Benefits
Hafiz Muhammad Ameen
1122. Commentary:
➊ Ibn Abbas (radi Allahu anhuma) intentionally spent this night in the blessed chamber of the Prophet (sallallahu alayhi wa sallam) in order to observe the prayer of the Prophet (sallallahu alayhi wa sallam), and for this, he formally sought permission from Maymunah (radi Allahu anha) and, through her, from the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The moderate ablution (wudu) was for sleeping. If it had been for prayer, he would have performed a complete ablution, as he did later.
➌ Here, "light" (nur) refers to knowledge, guidance, and faith, because in numerous places in the Noble Qur’an and the hadiths, the word "nur" is used in these meanings.
➊ Ibn Abbas (radi Allahu anhuma) intentionally spent this night in the blessed chamber of the Prophet (sallallahu alayhi wa sallam) in order to observe the prayer of the Prophet (sallallahu alayhi wa sallam), and for this, he formally sought permission from Maymunah (radi Allahu anha) and, through her, from the Messenger of Allah (sallallahu alayhi wa sallam).
➋ The moderate ablution (wudu) was for sleeping. If it had been for prayer, he would have performed a complete ablution, as he did later.
➌ Here, "light" (nur) refers to knowledge, guidance, and faith, because in numerous places in the Noble Qur’an and the hadiths, the word "nur" is used in these meanings.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1122
Maulana Dawood Raz
Hadith Commentary:
This is the very supplication that is recited upon lying down after the Sunnah (voluntary) prayers of Fajr. It is a highly blessed supplication. May Allah, the Exalted, grant all Muslims the ability to act upon it and bestow light in the hearts of everyone. Ameen.
(The correct occasion for this supplication is that when a person has performed the Sunnah of Fajr, he should recite this supplication on the way to the mosque. Nowadays, since it has become common practice to perform the Sunnah prayers in the mosques, then after performing the Sunnah, when one lies down and then sits up, one should recite this supplication.
I have not found any narration regarding reciting this supplication while lying down. And Allah knows best what is correct. — Abdul Rashid Tunisi)
This is the very supplication that is recited upon lying down after the Sunnah (voluntary) prayers of Fajr. It is a highly blessed supplication. May Allah, the Exalted, grant all Muslims the ability to act upon it and bestow light in the hearts of everyone. Ameen.
(The correct occasion for this supplication is that when a person has performed the Sunnah of Fajr, he should recite this supplication on the way to the mosque. Nowadays, since it has become common practice to perform the Sunnah prayers in the mosques, then after performing the Sunnah, when one lies down and then sits up, one should recite this supplication.
I have not found any narration regarding reciting this supplication while lying down. And Allah knows best what is correct. — Abdul Rashid Tunisi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6316
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is understood from the narrations of Sahih Muslim that two additional things are the tongue and the self (person).
(Sahih Muslim, Salat al-Musafirin, Hadith: 1797 (763))
The Messenger of Allah sallallahu alayhi wa sallam recited this blessed supplication after the Sunnah of Fajr while proceeding to the mosque, as is evident from the narration of Sahih Muslim.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1799 (763)) (2)
By this is meant the supplication for the attainment of apparent and real light, by which the Messenger of Allah sallallahu alayhi wa sallam himself and his followers will obtain illumination amidst the darknesses of the Day of Resurrection; or it refers to the light of knowledge and guidance, and the granting of success in acts of obedience and steadfastness upon them; or both of these meanings are intended.
And Allah knows best.
(1)
It is understood from the narrations of Sahih Muslim that two additional things are the tongue and the self (person).
(Sahih Muslim, Salat al-Musafirin, Hadith: 1797 (763))
The Messenger of Allah sallallahu alayhi wa sallam recited this blessed supplication after the Sunnah of Fajr while proceeding to the mosque, as is evident from the narration of Sahih Muslim.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1799 (763)) (2)
By this is meant the supplication for the attainment of apparent and real light, by which the Messenger of Allah sallallahu alayhi wa sallam himself and his followers will obtain illumination amidst the darknesses of the Day of Resurrection; or it refers to the light of knowledge and guidance, and the granting of success in acts of obedience and steadfastness upon them; or both of these meanings are intended.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6316
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: The ruling on any issue is fundamentally based on the explicit texts of the Qur’an and Sunnah. Knowing or explaining its wisdom, benefit, or philosophy is not necessary, because there can be differing opinions regarding these aspects. Therefore, Aisha (radi Allahu anha) replied simply that we were commanded to make up (qada) the fasts, but not the prayers. The Imams of the religion generally state the reason or cause for this distinction as follows: Prayers (salat) are performed every day, so making them up would cause hardship and difficulty, whereas fasting (sawm) is only obligatory for one month, and for the remaining eleven months, fasting is not obligatory, so its missed days can be made up at any time.
Therefore, this does not cause hardship or difficulty. Although, an objection may be raised that prayer does not occupy the entire time period, so multiple prayers can be performed in one time, whereas fasting occupies the whole day, so it is not possible to keep more than one fast in a day. For prayer, purification (taharah) is necessary, and during menstruation (hayd) and postnatal bleeding (nifas), a woman cannot attain purity, so prayer is not obligatory upon her—thus, how could making up the prayer be obligatory? And for fasting, purification is not a condition, so for a menstruating woman, in order to provide relief and ease, making up the fast (qada) is obligatory instead of performing it at the prescribed time.
Therefore, this does not cause hardship or difficulty. Although, an objection may be raised that prayer does not occupy the entire time period, so multiple prayers can be performed in one time, whereas fasting occupies the whole day, so it is not possible to keep more than one fast in a day. For prayer, purification (taharah) is necessary, and during menstruation (hayd) and postnatal bleeding (nifas), a woman cannot attain purity, so prayer is not obligatory upon her—thus, how could making up the prayer be obligatory? And for fasting, purification is not a condition, so for a menstruating woman, in order to provide relief and ease, making up the fast (qada) is obligatory instead of performing it at the prescribed time.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 763
