The ruling on glorifying the Lord in bowing with what is not established in the Sunnah
Machine translationRead the Arabic original
Question:
A long question from our brother, as follows: He says, the Messenger (peace and blessings be upon him) said in a hadith of his:Riyad as-Salihin 1427 And in a prayer of the Messenger (peace and blessings be upon him), a man said—upon rising from bowing after saying, "Our Lord, to You belongs all praise,"—"much praise, good and blessed." When the Messenger (peace and blessings be upon him) finished the prayer, he asked who had said these words. The man said, "I did, O Messenger of Allah." He said (peace and blessings be upon him): Sahih Ibn Hibban 10:197 So the Messenger of Allah (peace and blessings be upon him) approved what the man said. The question is: Does it follow from the above that one should say in his prayer, in bowing, what he sees as glorification of the Lord, such as saying, "Glory to You, O Owner of the reins of creation, and in Your hand is everything. I praise You with much praise," which contains glorification of the Lord? Or should one say in prostration any supplication regarding matters of this world and the Hereafter? I mean by this not restricting oneself to the dhikr of bowing and prostration transmitted from the Messenger of Allah (peace and blessings be upon him); for the Companions used to make supplications that the Messenger of Allah (peace and blessings be upon him) approved.
Answer:
The hadith mentioned regarding the prohibition of reciting while bowing or prostrating is authentic. Muslim narrated it in his Sahih from Ibn Abbas (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him), that he said:Mishkat al-Masabih 873 The meaning is: It is likely that you will be answered. And the meaning of its first part was narrated from Ali (may Allah be pleased with him) , and it is also established from Ali (may Allah be pleased with him) regarding the prohibition of reciting while bowing or prostrating. So it is not permissible for a Muslim to recite in bowing and prostration. But if he supplicates in prostration with a supplication that corresponds to what is in the Qur'an, he is not reciting, if he intends only supplication. For example, he might say: [al-Baqarah: 201], [Al Imran: 8]. He does not intend recitation; he intends supplication, so there is no harm in that. Likewise, if he glorifies the Lord with types of glorification that were not transmitted, there is no harm; because the Messenger (peace and blessings be upon him) said: So he generalized. If he says of the glorification what the questioner mentioned, or restricts himself to what was transmitted, all is good. And restricting himself to what was transmitted, and increasing in what was transmitted, and repeating it, is better. For this reason, when the Messenger (peace and blessings be upon him) heard the man say, "Much praise, good," he said: —just as in the question—Sahih Ibn Hibban 10:197 So he approved it.
This indicates the recommendation of such praise, that one should say:Mishkat al-Masabih 813; because the Messenger (peace and blessings be upon him) did part of this, and approved this addition, "much praise." And he used to say (peace and blessings be upon him): And sometimes he would say: Mishkat al-Masabih 813 So when he approved the man's saying, "Much praise," and so on, it indicates the legitimacy of that, and that one should say: ; because all of this is praise.
And he (peace and blessings be upon him) would sometimes add:Sahih Muslim 477 in his standing after bowing, in his upright position after bowing. All of this is prescribed. The minimum is, "O Allah, our Lord, to You belongs all praise," or "Our Lord, to You belongs all praise." This is obligatory according to a group of scholars, and most scholars are of the opinion that it is a recommended practice (sunnah). But the opinion that this amount is obligatory is the most correct; because the Messenger (peace and blessings be upon him) commanded it, and what is added to that is all a recommended practice (sunnah).
His saying:Jami` at-Tirmidhi 3456Sahih (Darussalam) and his saying: Mishkat al-Masabih 813 all of this is a recommended practice (sunnah). Likewise, his saying: Sahih Muslim 477 meaning: and your wealth and luck and fortune do not benefit you from Your wealth. So the meaning is: We are all poor in need of Allah (Glorified and Exalted is He) . So if he includes this at times and omits it at times, there is no harm, because it is a recommended practice (sunnah).
And supplication is likewise; he supplicates with what Allah has made easy of supplication, but seeking out the transmitted supplication is better. Just as he seeks out the transmitted glorification in bowing and prostration.Sahih al-Bukhari 4293 This is what was transmitted in bowing and prostration. Sahih al-Bukhari 4293, Sahih Muslim 487a, Sunan an-Nasa'i 1133Sahih (Darussalam) And if he says, "Glory to the Mighty King," or "Glory to Allah, the Mighty," all of it is glorification, all of it is glorification.
But seeking out the transmitted dhikr in bowing and the transmitted supplications in prostration is all good, better than anything else. But if the need arises to supplicate with other supplications, he should supplicate; because of his saying (peace and blessings be upon him):Sunan Abi Dawud 876Sahih (Al-Albani) And the second hadith, narrated by Muslim in his Sahih, from the Prophet (peace and blessings be upon him), that he said: Sunan Abi Dawud 875Sahih (Al-Albani) Narrated by Muslim.
This indicates that it is prescribed to increase in supplication in prostration with what the Muslim needs. So if he needs marriage, he says, "O Allah, make easy for me a righteous wife." Or for offspring, "O Allah, make easy for me good offspring." Or for lawful earnings, he says, "O Allah, make easy for me lawful earnings." All of this is permissible; because the need calls for it. And if he increases in the prescribed transmitted supplications, it is better, such as:Sahih Muslim 483; because this was transmitted from the Prophet (peace and blessings be upon him).
Likewise:Sahih al-Bukhari 6326 This is a transmitted supplication from the Prophet (peace and blessings be upon him). Or Sunan Abi Dawud 1509Sahih (Al-Albani) This is from the transmitted supplications. But it is prescribed with this that he should say: Sahih Muslim 487a He says it in prostration as he says it in bowing as well. And he says: Sahih al-Bukhari 4293 in bowing and prostration. This is glorification accompanied by supplication. Aisha (may Allah be pleased with her) said: The Prophet (peace and blessings be upon him) used to frequently say in his bowing and prostration: Sahih al-Bukhari 4293 Yes.
The presenter: May Allah reward you with good.
A long question from our brother, as follows: He says, the Messenger (peace and blessings be upon him) said in a hadith of his:
Glorify your Lord in Ruku' (bowing posture) and exert yourself in supplication in prostration. Thus your supplications are liable to be accepted.
أما الركوع فعظموا فيه الرب، وأما السجود فاجتهدوا في الدعاء، فقمن أن يستجاب لكمI saw thirty-odd angels competing for it, which of them would write it first
لقد رأيت بضعًا وثلاثين ملكًا يبتدرونها، أيهم يكتبها أولAnswer:
The hadith mentioned regarding the prohibition of reciting while bowing or prostrating is authentic. Muslim narrated it in his Sahih from Ibn Abbas (may Allah be pleased with them both), from the Prophet (peace and blessings be upon him), that he said:
I have been prohibited to recite the Qur’an when bowing or prostrating myself; so when bowing magnify the Lord, and when prostrating yourselves be earnest in supplication, for it is fitting that your supplications should be answered
إني نهيتُ أن أقرأ القرآن راكعًا أو ساجدًا، فأما الركوع فعظموا فيه الرب، وأما السجود فاجتهدوا في الدعاء، فقمن أن يستجاب لكمOur Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ[Who say], "Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.
رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُExalt Him in it
عظموا فيه الربI saw
لقد رأيتthirty-odd angels competing for it, which of them would write it
بضعًا وثلاثين ملكًا يبتدرونها، أيهم يكتبهاThis indicates the recommendation of such praise, that one should say:
to Thee belongs praise in the whole of the heavens and the earth and what is between them, and in whatever Thou createst afterwards
ربنا ولك الحمد حمدًا كثيرًا طيبًا مباركًا فيه ملء السماوات، وملء الأرض، وملء ما بينهما، وملء ما شئت من شيء بعدOur Lord, to You belongs all praise
ربنا ولك الحمدO God, to Thee belongs praise in the whole of the heavens and the earth and what is between them, and in whatever Thou createst afterwards.
اللهم ربنا لك الحمد، ملء السماوات، وملء الأرض، وملء ما بينهما، وملء ما شئت من شيء بعدOur Lord, to You belongs all praise, or O Allah, our Lord, to You belongs all praise, abundant, good, and blessed praise, filling the heavens, filling the earth, filling what is between them, and filling whatever else You will.
ربنا ولك الحمد، أو اللهم ربنا لك الحمد حمدًا كثيرًا طيبًا مباركًا فيه، ملء السماوات، وملء الأرض، وملء ما بينهما وملء ما شئت من شيء بعدAnd he (peace and blessings be upon him) would sometimes add:
thou art worthy of praise and glory, most worthy of what a servant says, and we all are Thy servants, no one can withhold what Thou givest or give what Thou withholdest, and riches cannot avail a wealthy person against Thee.
أهل الثناء والمجد، أحق ما قال العبد، وكلنا لك عبد، اللهم لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجدHis saying:
abundant, good, blessed praise
حمدًا كثيرًا طيبًا مباركًا فيهin the whole of the heavens and the earth and what is between them, and in whatever Thou createst afterwards
ملء السماوات وملء الأرض، وملء ما بينهما، وملء ما شئت من شيء بعدthou art worthy of praise and glory, most worthy of what a servant says, and we all are Thy servants, no one can withhold what Thou givest or give what Thou withholdest, and riches cannot avail a wealthy person against Thee.
أهل الثناء والمجد، أحق ما قال العبد، وكلنا لك عبد، اللهم لا مانع لما أعطيت، ولا معطي لما منعت، ولا ينفع ذا الجد منك الجدAnd supplication is likewise; he supplicates with what Allah has made easy of supplication, but seeking out the transmitted supplication is better. Just as he seeks out the transmitted glorification in bowing and prostration.
Subhanaka Allahumma Rabbanã wa bihamdika, Allãhumma ighfirli
سبحانك اللهم ربنا وبحمدك، اللهم اغفر ليSubhanaka Allahumma Rabbanã wa bihamdika, Allãhumma ighfirli
سبحانك اللهم ربنا وبحمدك، اللهم اغفر ليAll Glorious, All Holy, Lord of the Angels and the Spirit.
سبوح قدوس، رب الملائكة والروحSubhan Rabbial-azim, Subhan Rabbial-azim, Subhan Rabbial-azim ( Glory be to my Lord Almighty, Glory be to my Lord Almighty, Glory be to my Lord Almighty)
سبحان ربي العظيم، سبحان ربي العظيم، سبحان ربي العظيمBut seeking out the transmitted dhikr in bowing and the transmitted supplications in prostration is all good, better than anything else. But if the need arises to supplicate with other supplications, he should supplicate; because of his saying (peace and blessings be upon him):
and as to prostration, make supplication with exertion in it
وأما السجود فاجتهدوا في الدعاءThe nearest a servant come to his Lord is when he is prostrating himself, so make supplication often.
أقرب ما يكون العبد من ربه وهو ساجد، فأكثروا الدعاءThis indicates that it is prescribed to increase in supplication in prostration with what the Muslim needs. So if he needs marriage, he says, "O Allah, make easy for me a righteous wife." Or for offspring, "O Allah, make easy for me good offspring." Or for lawful earnings, he says, "O Allah, make easy for me lawful earnings." All of this is permissible; because the need calls for it. And if he increases in the prescribed transmitted supplications, it is better, such as:
O Lord, forgive me all my sins, small and great, first and last, open and secret.
اللهم اغفر لي ذنبي كله، دقه وجله، وأوله وآخره، وعلانيته وسرهLikewise:
Allahumma inni zalamtu nafsi zulman kathiran wala yaghfirudhdhunuba illa anta, Faghfirli maghfiratan min indika war-hamni, innaka antalGhafur-Rahim.
اللهم إني ظلمت نفسي ظلمًا كثيرًا، ولا يغفر الذنوب إلا أنت، فاغفر لي مغفرة من عندك وارحمني إنك أنت الغفور الرحيم"O Allah, forgive me my former and latter sins, what I have kept secret and what I have done openly, and what I have done extravagance; and what You know better than I do. You are the Advancer, the Delayer, there is no god but You."
اللهم اغفر لي ما قدمت وما أخرت، وما أسررت وما أعلنت، وما أسرفت وما أنت أعلم به مني، أنت المقدم وأنت المؤخر، لا إله إلا أنتAll Glorious, All Holy, Lord of the Angels and the Spirit.
سبوح قدوس، رب الملائكة والروحSubhanaka Allahumma Rabbanã wa bihamdika, Allãhumma ighfirli
سبحانك اللهم ربنا وبحمدك اللهم اغفر ليSubhanaka Allahumma Rabbanã wa bihamdika, Allãhumma ighfirli
سبحانك اللهم ربنا وبحمدك، اللهم اغفر ليThe presenter: May Allah reward you with good.
Source
binbaz.org.sa
The Arabic text is copied verbatim from the original source, without any edits.