Hadith 2139

حَدَّثَنَا مُحَمَّدُ بْنُ حُمَيْدٍ الرَّازِيُّ، وَسَعِيدُ بْنُ يَعْقُوبَ، قَالَا : حَدَّثَنَا يَحْيَى بْنُ الضُّرَيْسِ، عَنْ أَبِي مَوْدُودٍ، عَنْ سُلَيْمَانَ التَّيْمِيِّ، عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ، عَنْ سَلْمَانَ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا يَرُدُّ الْقَضَاءَ إِلَّا الدُّعَاءُ ، وَلَا يَزِيدُ فِي الْعُمْرِ إِلَّا الْبِرُّ " ، قَالَ أَبُو عِيسَى : وَفِي الْبَابِ عَنْ أَبِي أَسِيدٍ ، وَهَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ، مِنْ حَدِيثِ سَلْمَانَ لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ يَحْيَى بْنِ الضُّرَيْسِ ، وَأَبُو مَوْدُودٍ اثْنَانِ : أَحَدُهُمَا يُقَالُ لَهُ فِضَّةٌ ، وَهُوَ الَّذِي رَوَى هَذَا الْحَدِيثَ اسْمُهُ فِضَّةٌ بَصْرِيٌّ ، وَالْآخَرُ عَبْدُ الْعَزِيزِ بْنُ أَبِي سُلَيْمَانَ ، أَحَدُهُمَا بَصْرِيٌّ ، وَالْآخَرُ مَدَنِيٌّ ، وَكَانَا فِي عَصْرٍ وَاحِدٍ .
´'Salman narrated that the Messenger of Allah (s.a.w) said:` "Nothing turns back the Decree except supplication, and nothing increases the life-span except righteousness."
Hadith Reference سنن ترمذي / كتاب القدر عن رسول الله صلى الله عليه وسلم / 2139
Hadith Grading الألبانی: حسن، الصحيحة (154)  |  زبیر علی زئی: (2139) إسناده ضعيف, سيلمان التيمي عنعن (تقدم: 2035) وفي السند علة أخري وللحديث شاھد ضعيف عند ابن ماجه (90 ،4022)
Hadith Takhrij «تفرد بہ مؤالف ( تحفة الأشراف : 4502) (حسن)»
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
By "qada" is meant the decreed matter (amr muqaddar).
Some people say:
The meaning is that supplication (dua) is extremely effective in averting calamity and misfortune,
to the extent that if it were possible for qada to be turned back by anything, it would be by supplication.
Whereas some people say:
What is meant is that supplication makes qada easy and light, so that it is as if the one making supplication feels that the qada did not descend at all.
This is also supported by the narration of Tirmidhi, in which supplication is proven to be beneficial for whatever qada has already descended and for what has not yet descended.

2:
If the increase in lifespan is in reality, then its meaning is that this increase is according to the knowledge of the angel who is appointed over the lifespan of a person,
not in relation to the knowledge of Allah,
for example, if it is recorded in the Preserved Tablet (al-Lawh al-Mahfuz) that so-and-so’s lifespan will be sixty years if he performs Hajj and Umrah, and forty years if he does not perform Hajj and Umrah, then it is in Allah’s knowledge whether he will perform Hajj and Umrah or not,
and there can be no alteration or change in the divine knowledge,
whereas in the knowledge of the angel, there is the possibility of change.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2139