Reading from al-Silsilah al-Sahihah: The hadith of Ibn Mas'ud and his supplication: "O Allah, I ask You for a faith that does not waver," with commentary on the supplication of the one who is standing in prayer

The questioner : The hadith is in al-Silsilah al-Sahihah, volume five, under number two thousand three hundred and one, O Shaykh. His saying (peace and blessings be upon him) The hadith was narrated by Ibn Majah and Ahmad through the route of 'Asim ibn Abi al-Najud from Zirr ibn Hubaysh from Ibn Mas'ud, who said, "The Messenger of Allah (peace and blessings be upon him) entered the mosque while he was between Abu Bakr and 'Umar, and there was Ibn Mas'ud praying. He was reciting al-Nisa' between two verses, and when he reached the beginning of the hundredth verse, Ibn Mas'ud began to supplicate while standing in prayer. The Prophet (peace and blessings be upon him) said, twice, then he said, 'Mention it,' meaning the hadith above." When morning came, Abu Bakr (may Allah be pleased with him) went to him to congratulate him and said to him, "What did you do last night?" He said, "I said, 'O Allah, I ask You for a faith that does not waver, a bliss that does not end, and the companionship of Muhammad in the highest of the Gardens of Eternity.'"

The Shaykh: (peace and blessings be upon him)

The questioner : (peace and blessings be upon him). Then 'Umar (may Allah be pleased with him) came and was told that Abu Bakr had preceded him. He said, "May Allah have mercy on Abu Bakr; I have never preceded him to any good."

The Shaykh : Allahu Akbar.

The questioner : "Except that I preceded him to it." And the context, of course, the hadith ended. The beginning of its context is for Ahmad, from the elevated part of Ibn Majah. I said, "This is a hasan chain of narration." In another narration, O Shaykh, shall we mention it?

The Shaykh : Of course, it is necessary.

The questioner : And it has another route narrated by al-Hasan ibn 'Abd Allah. He told us, Ibrahim told us, 'Alqamah told us, al-Qurda'i told us, Ibn Qays, a man from Ja'ithi, told us, from 'Umar (may Allah be pleased with him), who said, "The Messenger of Allah (peace and blessings be upon him) passed by while I was with him, and Abu Bakr (may Allah be pleased with him) was with us, to 'Abd Allah ibn Mas'ud while he was reciting. He stood and heard his recitation, then 'Abd Allah bowed and prostrated. He said, so the Messenger of Allah (peace and blessings be upon him) said, " The hadith is similar to this, narrated by al-Bukhari in al-Tarikh, and by Ahmad and al-Tabarani. Then Ahmad narrated it. These are the takhrijat, O Shaykh. Does this interest you?

The Shaykh : Read it.

The questioner : Yes, through the route of al-A'mash from Khuzaymah from Qays from Marwan from 'Umar with it, and through his route also from Ibrahim from 'Alqamah from 'Umar with it. From these routes, al-Hakim narrated it and said, "It is sahih according to the conditions of"The Shaykh : the two Shaykhs, and al-Dhahabi agreed with him. I said, "It appears that it is munqati' (disconnected) between 'Alqamah and 'Umar; between them is al-Qurda'i from Qays, and he is Qays ibn Marwan, as in the previous narration of Ibrahim from him, and he is a thiqah (trustworthy) and a hujjah (authority). And with him is Ziyad, so it must be accepted. But in the route to it is al-Hasan ibn 'Abd Allah, who is al-Nakha'i, and there is discussion about him. Look at al-Mukhtarat by al-Diya' al-Maqdisi, with my verification. And al-Qurda'i and Qays are saduq (truthful) as in al-Taqrib, so the chain of narration is good. And the hadith has another route from the narration of Abu al-Duha from 'Abd Allah, elevated. Ibn Sa'id narrated it. I said, "And its chain of narration is sahih according to the conditions of"The Shaykh : the two Shaykhs. And he narrated it through the route of Ibrahim ibn Mihajir from Ibrahim from 'Abd Allah with it. And Ibn Mihajir is layn al-hifz (weak in memory). And it has a shahid (corroborating narration) from the hadith of 'Ammar ibn Yasir, narrated by al-Hakim. And another from the narration of Abu Bakr ibn Abi Maryam from 'Atiyyah ibn Qays al-Kilabi, mursal (without a Companion link), narrated by Ibn 'Asakir. And a third from the hadith of 'Ali with its full text, narrated by al-Hakim.

The Shaykh : Read the text for the takhrij.

The questioner : Yes, O our Shaykh.

The Shaykh : In another text, it is mentioned.

The questioner : We paused, O Shaykh. If... the speech ended, O Shaykh.

The Shaykh : Ah, good.

The questioner : Here, al-Hakim narrated it and said, "The chain of narration is sahih," and al-Dhahabi agreed with him. We have finished, O Shaykh, with everything narrated in this hadith.

The Shaykh : Give me the book.

The questioner : This is the beginning of the hadith, O Shaykh.

The Shaykh : In the name of Allah. In this narration, there is a problem regarding the text, especially when it says, "So Ibn Mas'ud began to supplicate while standing in prayer." The phrase "while standing in prayer" is not necessarily to be interpreted as meaning that he was actually standing, i.e., that he supplicated while standing. Because we can understand "while standing in prayer" to mean being engaged in prayer, whether he was standing, bowing, or prostrating. This is what we say, although it is contrary to the apparent meaning of the phrase, for reasons including what came in the other route, where it said, "Then 'Abd Allah bowed and prostrated. He said, so the Messenger of Allah (peace and blessings be upon him) said, " So this matter was while he was standing in prayer, but after he had bowed and prostrated. This is the first matter that compels us to interpret his saying in the narration of 'Asim ibn Abi al-Najud, "while standing in prayer," as not meaning that he supplicated while standing, but rather that he was engaged in prayer. The first matter that compels us to interpret this standing contrary to the meaning that comes to mind is this other explanatory narration, where the Prophet (peace and blessings be upon him) said to him, after he had bowed and prostrated. The second matter, and this is very important in this point or problem, is that it is not customary in prayer to supplicate while standing. Supplication is either in the bowing, with supplications reported from the Messenger (peace and blessings be upon him), which are very few, or in a higher and broader position, which is prostration, where he (peace and blessings be upon him) said, as is well known, Finally, supplication before the taslim, and at the end of the tashahhud, where it is authentic from the Prophet (peace and blessings be upon him) that he ordered, after seeking refuge from the four, to say, "Then" Therefore, it must be attributed to one of two places, or to both places, and he has the choice in that. Either he supplicates while prostrating, for it is likely that it will be answered, or he supplicates before the taslim with what he chooses. And the best that the one praying chooses is what this noble Companion mentioned and was approved of.

The questioner : If someone acts on the assumption of the first hadith, does that mean he is an innovator, O Shaykh?

The Shaykh : We do not rush, my brother, to say that he is an innovator, because many of the imams fell into bid'ah (religious innovation) without intending it, so we do not say that they innovated.

The questioner : We remain silent, meaning?

The Shaykh : Just as we know that they fell into some of the things that are prohibited, and they are forbidden, but they are forbidden for the one to whom the call reached or to whom the text reached. Nevertheless, we do not say that they disobeyed Allah (Mighty and Majestic), because they acted on what reached them. And whoever acts on what he knows, the pen is lifted from him. So I say, in answer to your question, if this one who supplicated while standing acted on the first narration, and the other narration did not reach him, and he did not notice what I mentioned just now, that standing is not a place for supplication, if he did not become aware of this narration and this known fiqh (Islamic jurisprudence) from the generality of the Shari'ah evidence, we have no right to say that he is an innovator. But if he persists in that after this explanation, then perhaps this or something similar can be said about him.

The questioner : May Allah reward you with good, O Shaykh.

Another questioner : Similar to what you mentioned, may Allah bless you, is His saying (peace and blessings be upon him) regarding the hour of Jumu'ah,

The Shaykh : Ah, you have done well, and it is so, may Allah bless you.