سنن نسائي

Nasai

 كتاب قيام الليل وتطوع النهار

The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day

 بَابُ : تَسْوِيَةِ الْقِيَامِ وَالرُّكُوعِ وَالْقِيَامِ بَعْدَ الرُّكُوعِ وَالسُّجُودِ وَالْجُلُوسِ بَيْنَ السَّجْدَتَيْنِ فِي صَلاَةِ اللَّيْلِ

Chapter: Making the standing, bowing, prostrating, and sitting between the two prostrations, equal in length when praying Qiyam al-Layl

Hadith 1665

اُردوEn
أَخْبَرَنَا الْحُسَيْنُ بْنُ مَنْصُورٍ ، قال : حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ ، قال : حَدَّثَنَا الْأَعْمَشُ ، عَنْ سَعْدِ بْنِ عُبَيْدَةَ ، عَنِ الْمُسْتَوْرِدِ بْنِ الْأَحْنَفِ ، عَنْ صِلَةَ بْنِ زُفَرَ ، عَنْ حُذَيْفَةَ ، قال : " صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْلَةً فَافْتَتَحَ الْبَقَرَةَ , فَقُلْتُ : يَرْكَعُ عِنْدَ الْمِائَةِ فَمَضَى , فَقُلْتُ : يَرْكَعُ عِنْدَ الْمِائَتَيْنِ فَمَضَى فَقُلْتُ : يُصَلِّي بِهَا فِي رَكْعَةٍ فَمَضَى ، فَافْتَتَحَ النِّسَاءَ فَقَرَأَهَا ، ثُمَّ افْتَتَحَ آلَ عِمْرَانَ فَقَرَأَهَا ، يَقْرَأُ مُتَرَسِّلًا إِذَا مَرَّ بِآيَةٍ فِيهَا تَسْبِيحٌ سَبَّحَ ، وَإِذَا مَرَّ بِسُؤَالٍ سَأَلَ ، وَإِذَا مَرَّ بِتَعَوُّذٍ تَعَوَّذَ ، ثُمَّ رَكَعَ , فَقَالَ : سُبْحَانَ رَبِّيَ الْعَظِيمِ فَكَانَ رُكُوعُهُ نَحْوًا مِنْ قِيَامِهِ ، ثُمَّ رَفَعَ رَأْسَهُ , فَقَالَ : سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ فَكَانَ قِيَامُهُ قَرِيبًا مِنْ رُكُوعِهِ ، ثُمَّ سَجَدَ فَجَعَلَ يَقُولُ : سُبْحَانَ رَبِّيَ الْأَعْلَى فَكَانَ سُجُودُهُ قَرِيبًا مِنْ رُكُوعِهِ " .
´It was narrated that Hudhaifah said:` "I prayed with the Prophet (ﷺ) one night. He started to recite Al-Baqarah and I thought, 'he will bow when he reaches one hundred,' but he carried on. I thought, 'he is going to recite the whole surah in one rak'ah,' but he carried on. He started to recite An-Nisa' and recited (the whole surah), then he started to recite Al Imran and recited (the whole surah), reciting slowly. When he reached a verse that spoke of glorifying Allah (SWT), he glorified Him. When he reached a verse that spoke of supplication, he made supplication. When he reached a verse that spoke of seeking refuge with Allah, he sought refuge with Him. Then he bowed and said: 'Subhana Rabbiyal-Azim.(Glory be to my Lord Almighty)', and he bowed for almost as long as he had stood. Then he raised his head and said: 'Sami Allahu liman hamidah (Allah hears those who praise Him)', and he stood for almost as long as he had bowed. Then he prostrated and started to say: Subhana Rabbiyal-'Ala (Glory be to my Lord Most High),' and he prostrated for almost as long as he had bowed.'"
Hadith Reference سنن نسائي / كتاب قيام الليل وتطوع النهار / 1665
Hadith Grading الألبانی: صحيح  |  زبیر علی زئی: صحيح مسلم
Hadith Takhrij «انظر حدیث رقم: 1009 (صحیح)»
Related hadith on this topic
Nasai: 1009 Nasai: 1010 Nasai: 1070 Nasai: 1146 Abu Dawud: 874 Ibn Majah: 1351
Explanation & Benefits
Nasai — Hadith 1009
´It was narrated from Hudhaifah that:` He prayed beside the Prophet (ﷺ) one night. He recited, and when he came to a verse that mentioned punishment, he would pause and seek refuge with Allah; if he came to a verse that mentioned mercy, he would pause for mercy. In his bowing he would say: 'Subhana Rabbil-Azim (Glory be to my Lord Almighty)' and in his prostration he would say: 'Subhan Rabbil-A'la (Glory be to my Lord the Most High).'"
Hafiz Muhammad Ameen
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1009
Nasai — Hadith 1146
´A man from (the tribe of) 'Abs narrated from Hudhaifah that:` He came to the Prophet (ﷺ) and stood by his side, and he said: "Allahu Akbar Dhul-malakut wal-jabarut wal-kibriya' wal 'azamah (Allah is Most Great, the One Who has all sovereignty, power, magnificence, and might.)" Then he recited Al-Baqarah, then he bowed, and his bowing lasted almost as long as his standing, and he said when bowing: 'Subahana Rabbial-'azim, Subhana Rabbial-'azim (Glory be to my Lord Almighty, Glory be to my Lord Almighty)." When he raised his head he said: "Li Rabbial-hamd, Li Rabbial-hamd (To my Lord be praise, to my Lord be praise)." And when he prostrated he said: "Subahana Rabbial-A'la, Subahna Rabbial-A'la (Glory be to my Lord Most High, glory be to my Lord Most High)." And between the two prostrations he would say: "Rabbighfirli, Rabbighfirli (Lord forgive me, Lord forgive me)."
Hafiz Muhammad Ameen
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.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1146
Ibn Majah — Hadith 1351
It was narrated from Hudhaifah that the Prophet (ﷺ) prayed, and when he recited a Verse which mentioned mercy, he would ask for mercy; when he recited a Verse that mentioned punishment he would pray for deliverance from it; and when he recited a Verse that mentioned the Tanzih of Allah, he would glorify Him.
Maulana Ataullah Sajid
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.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1351
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