سنن نسائي
Nasai
كتاب الافتتاحThe Book of the Commencement of the Prayer
بَابُ : جَامِعِ مَا جَاءَ فِي الْقُرْآنِChapter: Collection of what was narrated concerning the Quran
Hadith 942
اُردوEn
أَخْبَرَنِي يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، قال : حَدَّثَنَا يَحْيَى ، عَنْ حُمَيْدٍ ، عَنْ أَنَسٍ ، عَنْ أُبَيٍّ قال : مَا حَاكَ فِي صَدْرِي مُنْذُ أَسْلَمْتُ إِلَّا أَنِّي قَرَأْتُ آيَةً وَقَرَأَهَا آخَرُ غَيْرَ قِرَاءَتِي فَقُلْتُ : أَقْرَأَنِيهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ الْآخَرُ : أَقْرَأَنِيهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ : يَا نَبِيَّ اللَّهِ أَقْرَأْتَنِي آيَةَ كَذَا وَكَذَا . قَالَ : " نَعَمْ " وَقَالَ الْآخَرُ : أَلَمْ تُقْرِئْنِي آيَةَ كَذَا وَكَذَا . قَالَ : " نَعَمْ ، إِنَّ جِبْرِيلَ ، وَمِيكَائِيلَ عَلَيْهِمَا السَّلَام أَتَيَانِي فَقَعَدَ جِبْرِيلُ عَنْ يَمِينِي وَمِيكَائِيلُ عَنْ يَسَارِي فَقَالَ : جِبْرِيلُ عَلَيْهِ السَّلَام اقْرَأِ الْقُرْآنَ عَلَى حَرْفٍ قَالَ : " مِيكَائِيلُ اسْتَزِدْهُ اسْتَزِدْهُ حَتَّى بَلَغَ سَبْعَةَ أَحْرُفٍ فَكُلُّ حَرْفٍ شَافٍ كَافٍ " .
´It was narrated that Ubayy said:` "I had no confusion in my mind from that time I embraced Islam, except when I recited a verse and another man recited it differently. I said: 'The Messenger of Allah (ﷺ) taught me this.' And the other man said: 'The Messenger of Allah (ﷺ) taught me too.' So I went to the Prophet (ﷺ) and said: 'O Prophet of Allah, did you not teach me such and such a verse?' He said: 'Yes.' The other man said: 'Did you not teach me such and such a verse?' He said: 'Yes. Jibril and Mika'il, peace be upon them, came to me, and Jibril sat on my right and Mika'il on my left. Jibril, peace be upon him, said: "Recite the Quran with one way of recitation.' Mika'il said: 'Teach him more, teach him more- until there were seven modes of recitation, each of which is good and sound.'"
Related hadith on this topic
Explanation & Benefits
Hafiz Muhammad Ameen
942. Commentary: Whenever there is a difference of opinion regarding any issue, one should refer back to Allah and His Messenger, that is, seek guidance from the Qur’an and Sunnah; one should not rely on personal reasoning (ijtihad) and conjectures.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 942
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Suqita fi nafsi min at-takdhib wa la idh kuntu fil-jahiliyyah:
When the Prophet (sallallahu alayhi wa sallam) praised the recitation of both men, Satan cast such a strong and intense whispering of denial into my heart that never before, even during the period of ignorance (jahiliyyah), had such a severe whispering arisen in my heart.
(2)
Daraba fi sadri:
(When the Prophet (sallallahu alayhi wa sallam) perceived the state of my heart from my face,
in order to remove the satanic whispering and the doubt and suspicion about the truth that it had created in my heart,)
he struck his hand upon my chest,
so that I might attain reassurance and tranquility.
(3)
Fafidtu ‘araqan:
Then, out of fear and awe of Allah, I became drenched in sweat,
and all my astonishment and anxiety vanished, and my heart became firmly settled upon the truthfulness of the Prophet (sallallahu alayhi wa sallam).
(4)
Mas’alatun tas’aluniha:
For every request and every supplication, you may ask for one supplication,
the acceptance of which is definite and certain.
The Prophet (sallallahu alayhi wa sallam) made this request three times.
Therefore, twice he supplicated for forgiveness for his ummah, and the third request he reserved for the Greatest Intercession (Shafa‘at Kubra) on the Day of Resurrection.
Benefits and Issues:
In this hadith, the first instance has been disregarded because in that instance Jibril (alayhis salam) had come, and later, upon the Prophet’s (sallallahu alayhi wa sallam) questioning,
he would go and return with the answer.
When counting forward, the mention is made of the fourth coming.
Vocabulary of the Hadith:
(1)
Suqita fi nafsi min at-takdhib wa la idh kuntu fil-jahiliyyah:
When the Prophet (sallallahu alayhi wa sallam) praised the recitation of both men, Satan cast such a strong and intense whispering of denial into my heart that never before, even during the period of ignorance (jahiliyyah), had such a severe whispering arisen in my heart.
(2)
Daraba fi sadri:
(When the Prophet (sallallahu alayhi wa sallam) perceived the state of my heart from my face,
in order to remove the satanic whispering and the doubt and suspicion about the truth that it had created in my heart,)
he struck his hand upon my chest,
so that I might attain reassurance and tranquility.
(3)
Fafidtu ‘araqan:
Then, out of fear and awe of Allah, I became drenched in sweat,
and all my astonishment and anxiety vanished, and my heart became firmly settled upon the truthfulness of the Prophet (sallallahu alayhi wa sallam).
(4)
Mas’alatun tas’aluniha:
For every request and every supplication, you may ask for one supplication,
the acceptance of which is definite and certain.
The Prophet (sallallahu alayhi wa sallam) made this request three times.
Therefore, twice he supplicated for forgiveness for his ummah, and the third request he reserved for the Greatest Intercession (Shafa‘at Kubra) on the Day of Resurrection.
Benefits and Issues:
In this hadith, the first instance has been disregarded because in that instance Jibril (alayhis salam) had come, and later, upon the Prophet’s (sallallahu alayhi wa sallam) questioning,
he would go and return with the answer.
When counting forward, the mention is made of the fourth coming.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1904
Shaykh Umar Farooq Saeedi
1477. Commentary: This narration is authentic according to Shaykh al-Albani rahimahullah. However, in the latter verses, the concession to alter the Divine Attributes was granted only to the Messenger of Allah sallallahu alayhi wa sallam. No one from the Ummah has this right. It is obligatory to adhere to the established and mutawatir (mass-transmitted) recitation proven from the Messenger of Allah sallallahu alayhi wa sallam.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1477
