It is not permissible. Ata' and al-Nakha'i disliked it due to its resemblance to the speech of humans, and because it is a supplication for a specific person, so it is not permitted, similar to responding to a sneezer (tashmit al-'atis). The prohibition of responding to a sneezer has been indicated by the hadith of Mu'awiyah ibn al-Hakam al-Sulami (24).
Section: It is recommended for one praying a voluntary (nafilah) prayer that when they pass by a verse of mercy, they should ask for it, or [if they pass by] a verse of punishment, they should seek refuge from it. This is due to what Hudhayfah narrated, that he prayed with the Prophet (peace and blessings of Allah be upon him), and he would say in his bowing: "Glory be to my Lord, the Almighty," and in his prostration: "Glory be to my Lord, the Most High." He did not pass by a verse of mercy but that he stopped at it and asked, and he did not pass by a verse of punishment but that he stopped at it and sought refuge (25). It was narrated by Abu Dawud (26). It is also narrated from 'Awf ibn Malik, who said: "I stood with the Messenger of Allah (peace and blessings of Allah be upon him) one night, and he stood and recited Surat al-Baqarah. He would not pass by a verse of mercy but that he would stop and ask, and he would not pass by a verse of punishment but that he would stop and seek refuge." He said: "Then he bowed for a duration similar to his standing, saying in his bowing: 'Glory be to the Possessor of Might, the Dominion, the Majesty, and the Greatness.'" It was narrated by Abu Dawud (27). It is not recommended...
(24) He said: 'While I was praying with the Messenger of Allah (peace and blessings of Allah be upon him), a man from the people sneezed, so I said, "May Allah have mercy on you." The people glared at me, so I said, "Woe to my mother, why are you looking at me!" They began to strike their thighs with their hands. When I saw them trying to quiet me, I remained silent. When the Messenger of Allah (peace and blessings of Allah be upon him) finished praying—and may my father and mother be sacrificed for him, I have not seen a teacher before or after him better in teaching than him—by Allah, he did not rebuke me, strike me, or insult me. He said, "This prayer of ours is not for anything of human speech..." etc. The hadith was mentioned previously on page 236.' (25) In the original: "and he sought refuge" (wa ta'awwadha). (26) In: The Chapter on what a man says in his bowing and prostration, from the Book of Prayer. Sunan Abi Dawud 1/201. It was also extracted by al-Tirmidhi in: The Chapter on what has come regarding glorification (tasbih) in bowing and prostration, from the Chapters on Prayer. 'Aridat al-Ahwadhi 2/63, 64. Also by al-Nasa'i in: The Chapter on the reader seeking refuge when passing by a verse of punishment, and The Chapter on the reader asking when passing by a verse of mercy, from the Book of Opening the Prayer; and in the chapters on dhikr in bowing, another type (of supplication in prostration), and supplication between the two prostrations, from the Book of Tatbiq. Al-Mujtaba 2/137, 149, 177, 178, 183. Also by Ibn Majah in: The Chapter on what has come regarding recitation in night prayer, from the Book of Establishing Prayer. Sunan Ibn Majah 1/429. Also by al-Darimi in: The Chapter on what is said in bowing, from the Book of Prayer. Sunan al-Darimi 1/299. And Imam Ahmad in: Al-Musnad 5/382, 384, 388, 397. (27) In the previous chapter, and the previous location.
لا يَجُوزُ. وكَرِهَهُ عطاءٌ والنَّخَعِىُّ؛ لشَبَهِهِ بكلامِ الآدَمِيِّينَ، ولأنَّه دُعَاءٌ لِمُعَيَّنٍ، فلم يَجُزْ، كتَشْمِيتِ العاطِسِ، وقد دلَّ على المَنْعِ مِن تَشْمِيتِ العاطِسِ حديثُ مُعَاوِيَةَ بن الحَكَم السُّلَمِىِّ (٢٤).
فصل: ويُسْتَحَبُّ للمُصَلِّى نَافِلَةً إذا مَرَّتْ بهِ آيَةُ رَحْمَةٍ أنْ يَسْألَها، أو آيةُ عذابٍ أنْ يَسْتَعِيذَ منها؛ لما رَوَى حُذَيْفَةُ، أنه صَلَّى مع النَّبِيِّ -صلى اللَّه عليه وسلم-، فكانَ يقولُ في ركوعِهِ: "سُبْحَانَ رَبِّىَ العَظِيمُ، وفى سُجُودِهِ: سُبْحَانَ رَبِّىَ الأَعْلَى"، وما مَرَّ بِآيَةِ رَحْمَةٍ إلَّا وَقَفَ عندَهَا وسألَ، ولا بآيَةِ عذابٍ إلا وقفَ عندَها فَتَعَوَّذَ (٢٥). رَوَاهُ أبو داوُد (٢٦). وعن عَوْفِ بنِ مالكٍ، قال: قُمْتُ مع رسولِ اللهِ -صلى اللَّه عليه وسلم- لَيْلَةً، فقامَ فقرأَ سورةَ البَقَرَةِ، لا يَمُرُّ بآيةِ رَحْمَةٍ إلا وَقَفَ فسأَلَ، ولا يَمُرُّ بآيَةِ عذابٍ إلَّا وقفَ فَتَعَوَّذَ. قال: ثم ركع بِقَدْرِ قِيَامِهِ، يقولُ في رُكوعِهِ: "سُبْحَانَ ذى الجَبَرُوتِ والمَلَكُوتِ. والكِبْرِيَاءِ وَالعَظَمَةِ". رَوَاهُ أبو داوُد (٢٧). ولا يُسْتَحَبُّ
(٢٤) قال: بينا أنا أصلى مع رسول اللَّه -صلى اللَّه عليه وسلم-، إذْ عطَس رجلٌ من القوم، فقلتُ: يرحمُك اللَّه. فرمانى القوم بأبصارهم، فقلت: واثُكْل أُمِّياهُ، ما شأنُكم تنظرون إلىّ! فجعلوا يضربون بأيديهم على أفخاذهم، فلما رأيتهم يصمِّتوننى لكنِّى سَكتُّ، فلما صلى رسول اللَّه -صلى اللَّه عليه وسلم- فبأبى هو وأمى ما رأيت معلِّمًا قبله ولا بعده أحسنَ تعليما منه، فوالله ما كَهَرنِى [ما انْتهرنى] ولا ضربنى ولا شتمنى، قال: "إن هذه الصلاة لا يصلح فيها شيء من كلام الناس. . ." إلخ الحديث، وتقدم في صفحة ٢٣٦.(٢٥) في الأصل: "وتعوذ".(٢٦) في: باب ما يقول الرجل في ركوعه وسجوده، من كتاب الصلاة. سنن أبي داود ١/ ٢٠١، كما أخرجه الترمذي، في: باب ما جاء في التسبيح في الركوع والسجود، من أبواب الصلاة. عارضة الأحوذى ٢/ ٦٣، ٦٤. والنسائي، في: باب تعوذ القارىء إذا مر بآية عذاب، وباب مسألة القارىء إذا مر بآية رحمة، من كتاب افتتاح الصلاة، وفى باب الذكر في الركوع، وباب نوع آخر (من الدعاء في السجود)، وباب الدعاء بين السجدتين، من كتاب التطبيق. المجتبى ٢/ ١٣٧، ١٤٩، ١٧٧، ١٧٨، ١٨٣. وابن ماجه، في: باب ما جاء في القراءة في صلاة الليل، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٤٢٩. والدارمى، في: باب ما يقال في الركوع، من كتاب الصلاة. سنن الدارمي ١/ ٢٩٩. والإمام أحمد، في: المسند ٥/ ٣٨٢، ٣٨٤، ٣٨٨، ٣٩٧.(٢٧) في الباب السابق، والموضع السابق.
