سنن ترمذي
Tirmidhi
كتاب الدعوات عن رسول الله صلى الله عليه وسلمChapters on Supplication
بابChapter: ….
Hadith 3555
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، عَنْ شُعْبَةَ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ، قَال : سَمِعْتُ كُرَيْبًا يُحَدِّثُ ، عَنِ ابْنِ عَبَّاسٍ، عَنْ جُوَيْرِيَةَ بِنْتِ الْحَارِثِ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ عَلَيْهَا وَهِيَ فِي مَسْجِدٍ ، ثُمَّ مَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِهَا قَرِيبًا مِنْ نِصْفِ النَّهَارِ ، فَقَالَ لَهَا : " مَا زِلْتِ عَلَى حَالِكِ ؟ " فَقَالَتْ : نَعَمْ ، قَالَ : " أَلَا أُعَلِّمُكِ كَلِمَاتٍ تَقُولِينَهَا ، سُبْحَانَ اللَّهِ عَدَدَ خَلْقِهِ سُبْحَانَ اللَّهِ عَدَدَ خَلْقِهِ ، سُبْحَانَ اللَّهِ عَدَدَ خَلْقِهِ ، سُبْحَانَ اللَّهِ رِضَا نَفْسِهِ ، سُبْحَانَ اللَّهِ رِضَا نَفْسِهِ ، سُبْحَانَ اللَّهِ رِضَا نَفْسِهِ ، سُبْحَانَ اللَّهِ زِنَةَ عَرْشِهِ ، سُبْحَانَ اللَّهِ زِنَةَ عَرْشِهِ ، سُبْحَانَ اللَّهِ زِنَةَ عَرْشِهِ ، سُبْحَانَ اللَّهِ مِدَادَ كَلِمَاتِهِ ، سُبْحَانَ اللَّهِ مِدَادَ كَلِمَاتِهِ ، سُبْحَانَ اللَّهِ مِدَادَ كَلِمَاتِهِ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَمُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ هُوَ مَوْلَى آلِ طَلْحَةَ ، وَهُوَ شَيْخٌ مَدَنِيٌّ ثِقَةٌ . وَقَدْ رَوَى عَنْهُ الْمَسْعُودِيُّ ، سُفْيَانُ الثَّوْرِيُّ هَذَا الْحَدِيثَ .
´Ibn Abbas narrated from Juwairiyyah bint Al-Harith, that:` The Prophet (ﷺ) passed by her while she was in her place of prayer, then the Prophet (ﷺ) passed by her near midday, so he (ﷺ) said to her: “You have not ceased to be in this state?” She said: “Yes.” He said: “Should I not teach you words to say: ‘Glory to Allah according to the number of His creation, Glory to Allah according to the number of His creation, Glory to Allah according to the number of His creation (Subḥān Allāhi `adada khalqihi, Subḥān Allāhi `adada khalqihi, Subḥān Allāhi `adada khalqihi). Glory to Allah accord to what pleases Him, Glory to Allah accord to what pleases Him, Glory to Allah accord to what pleases Him (Subḥān Allāhi riḍā nafsihi, Subḥān Allāhi riḍā nafsihi, SSubḥān Allāhi riḍā nafsihii). Glory to Allah according to the weight of His Throne, Glory to Allah according to the weight of His Throne, Glory to Allah according to the weight of His Throne (Subḥān Allāhi zinata `Arshihi, Subḥān Allāhi zinata `Arshihi, Subḥān Allāhi zinata `Arshihi). Glory to Allah according to the amount of His Words, Glory to Allah according to the amount of His Words, Glory to Allah according to the amount of His Words (Subḥān Allāhi midāda kalimātihi, Subḥān Allāhi midāda kalimātihi, Subḥān Allāhi midāda kalimātihi).’”
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
I declare the purity of Allah equal to the number of Allah’s creation (three times).
I declare the purity of Allah equal to the extent of His pleasure (three times).
I declare the purity of Allah equal to the weight of Allah’s Throne (three times).
I declare the purity of Allah equal to the ink of Allah’s words (three times).
1:
I declare the purity of Allah equal to the number of Allah’s creation (three times).
I declare the purity of Allah equal to the extent of His pleasure (three times).
I declare the purity of Allah equal to the weight of Allah’s Throne (three times).
I declare the purity of Allah equal to the ink of Allah’s words (three times).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3555
Hafiz Muhammad Ameen
1353. Commentary:
➊ In the hadith of Sahih Muslim, it is also explicitly stated that the Prophet sallallahu alayhi wa sallam said: “Today, what you have said—if these words are weighed against what you have said, they will outweigh them.” And those words are mentioned as follows: «سبحان اللهِ و بحمده عددَ خلْقِه ، و رضا نفسِه ، وزنةَ عرشِه ، و مدادَ كلماتِه» [صحیح مسلم ، الذکر والدعاء ، حدیث : 2726] The meaning of these words is that Allah Ta’ala is worthy of limitless glorifications, and no one knows the number, quantity, or weight of these mentioned things. They are extremely weighty and boundless.
➋ It is also established that some forms of remembrance (dhikr) are superior to others and their reward is greater, because not all speech is equal.
➌ From this, it is also evident that during the time of the Prophet sallallahu alayhi wa sallam, women used to engage abundantly in remembrance (dhikr) and acts of worship.
➍ From the Fajr prayer until sunrise, engaging in remembrance (dhikr) is a commendable act.
➊ In the hadith of Sahih Muslim, it is also explicitly stated that the Prophet sallallahu alayhi wa sallam said: “Today, what you have said—if these words are weighed against what you have said, they will outweigh them.” And those words are mentioned as follows: «سبحان اللهِ و بحمده عددَ خلْقِه ، و رضا نفسِه ، وزنةَ عرشِه ، و مدادَ كلماتِه» [صحیح مسلم ، الذکر والدعاء ، حدیث : 2726] The meaning of these words is that Allah Ta’ala is worthy of limitless glorifications, and no one knows the number, quantity, or weight of these mentioned things. They are extremely weighty and boundless.
➋ It is also established that some forms of remembrance (dhikr) are superior to others and their reward is greater, because not all speech is equal.
➌ From this, it is also evident that during the time of the Prophet sallallahu alayhi wa sallam, women used to engage abundantly in remembrance (dhikr) and acts of worship.
➍ From the Fajr prayer until sunrise, engaging in remembrance (dhikr) is a commendable act.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1353
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: These words are extremely comprehensive, which are beyond enumeration and cannot be weighed, so the meaning is: I declare the glorification (tasbih) and praise (tahmid) of Allah an infinite and countless number of times.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6913
Hafiz Nadeem Zaheer
Benefits:
There are many such deeds in which there is little effort and hardship, but their reward and recompense are great.
This is a special favor from Allah Ta’ala upon His servants.
The aforementioned words are among such deeds.
Secondly, it is also understood that it is not necessary to specify a particular place for the remembrance of Allah (dhikr); rather, this act can be performed while walking about as well.
Sayyiduna Abu Umamah al-Bahili (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) passed by him while he was moving his lips. The Prophet (sallallahu alayhi wa sallam) said: O Abu Umamah! What are you saying? He (Abu Umamah) replied: I am remembering my Lord. The Prophet (sallallahu alayhi wa sallam) said: Shall I not inform you of a remembrance that is superior to all other remembrances by day and night? That you say:
«سُبْحَانَ اللهِ عَدَدَ مَا خَلَقَ، وَ سُبْحَانَ اللهِ مِلْ ءَ مَا خَلَقَ، وَ سُبْحَانَ اللهِ عَدَدَ مَا فِي الْاَرْضِ وَ السَّمَاءِ، وَسُبْحَانَ اللهِ مِلْ ءَ مَا فِي الْاَرْضِ وَ السَّمَاءِ، وَسُبْحَانَ اللهِ عَدَدَ مَا اَحْصٰي كِتَابَهٗ، وَسُبْحَانَ اللهِ عَدَدَ كُلِّ شَيْءٍ، وَسُبْحَانَ اللهِ مِلْءَ كُلِّ شَيْءٍ» and likewise you say «اَلْحَمْدُ للهِ، لَا اِلٰهَ اِلَّا اللهُ» and «اَللهُ اَكْبَرُ» [النسائي فى عمل اليوم والليله: ۱۶۶]
Benefits:
This narration is weak due to the tadlis (concealment of the source) of Muhammad ibn ‘Ajlan,
because this narration is from «عن»,
and the narration of a mudallis (one who practices tadlis) is weak without explicit mention of hearing (sama’).
There are many such deeds in which there is little effort and hardship, but their reward and recompense are great.
This is a special favor from Allah Ta’ala upon His servants.
The aforementioned words are among such deeds.
Secondly, it is also understood that it is not necessary to specify a particular place for the remembrance of Allah (dhikr); rather, this act can be performed while walking about as well.
Sayyiduna Abu Umamah al-Bahili (radi Allahu anhu) narrates that the Messenger of Allah (sallallahu alayhi wa sallam) passed by him while he was moving his lips. The Prophet (sallallahu alayhi wa sallam) said: O Abu Umamah! What are you saying? He (Abu Umamah) replied: I am remembering my Lord. The Prophet (sallallahu alayhi wa sallam) said: Shall I not inform you of a remembrance that is superior to all other remembrances by day and night? That you say:
«سُبْحَانَ اللهِ عَدَدَ مَا خَلَقَ، وَ سُبْحَانَ اللهِ مِلْ ءَ مَا خَلَقَ، وَ سُبْحَانَ اللهِ عَدَدَ مَا فِي الْاَرْضِ وَ السَّمَاءِ، وَسُبْحَانَ اللهِ مِلْ ءَ مَا فِي الْاَرْضِ وَ السَّمَاءِ، وَسُبْحَانَ اللهِ عَدَدَ مَا اَحْصٰي كِتَابَهٗ، وَسُبْحَانَ اللهِ عَدَدَ كُلِّ شَيْءٍ، وَسُبْحَانَ اللهِ مِلْءَ كُلِّ شَيْءٍ» and likewise you say «اَلْحَمْدُ للهِ، لَا اِلٰهَ اِلَّا اللهُ» and «اَللهُ اَكْبَرُ» [النسائي فى عمل اليوم والليله: ۱۶۶]
Benefits:
This narration is weak due to the tadlis (concealment of the source) of Muhammad ibn ‘Ajlan,
because this narration is from «عن»,
and the narration of a mudallis (one who practices tadlis) is weak without explicit mention of hearing (sama’).
Source: ۔۔۔, Page: 22
Maulana Ataullah Sajid
In one narration, after (Subhan Allah), the phrase (wa bihamdihi) is also present. (Sahih Muslim, Kitab al-Dhikr wa al-Du'a, Chapter: Tasbih at the Beginning of the Day and During the Day, Hadith: 2726)
Therefore, it should be recited as:
(Subhan Allah wa bihamdihi …)
Therefore, it should be recited as:
(Subhan Allah wa bihamdihi …)
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3808
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه مسلم، الذكر والدعاء، باب التسبيح أول النهاروعندالنوم، حديث:2726.»©Explanation:
© Hadith Narrator:
«حضرت جویریہ بنت حارث رضی اللہ عنہا » was one of the Mothers of the Believers (Ummahat al-Mu'minin).
She was taken captive in the Battle of Muraysi‘ and came into the share of Thabit ibn Qays ibn Shamas.
She entered into a contract of manumission (mukatabah) with him.
The Messenger of Allah (sallallahu alayhi wa sallam) paid the amount of the contract and took her into his marriage.
Upon this, the people released all their captives, saying that now they had become the in-laws of the Messenger of Allah (sallallahu alayhi wa sallam).
This lady proved to be the greatest source of blessing for her tribe and people.
She passed away in the year 56 Hijri.
«أخرجه مسلم، الذكر والدعاء، باب التسبيح أول النهاروعندالنوم، حديث:2726.»©Explanation:
© Hadith Narrator:
«حضرت جویریہ بنت حارث رضی اللہ عنہا » was one of the Mothers of the Believers (Ummahat al-Mu'minin).
She was taken captive in the Battle of Muraysi‘ and came into the share of Thabit ibn Qays ibn Shamas.
She entered into a contract of manumission (mukatabah) with him.
The Messenger of Allah (sallallahu alayhi wa sallam) paid the amount of the contract and took her into his marriage.
Upon this, the people released all their captives, saying that now they had become the in-laws of the Messenger of Allah (sallallahu alayhi wa sallam).
This lady proved to be the greatest source of blessing for her tribe and people.
She passed away in the year 56 Hijri.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1338
