سنن ابي داود
Abu Dawud
أبواب تفريع استفتاح الصلاةPrayer (Tafarah Abwab Estaftah Assalah)
باب كَرَاهِيَةِ الْوَسْوَسَةِ وَحَدِيثِ النَّفْسِ فِي الصَّلاَةِChapter: The Whispering Of The Soul Or The Wandering Of One’s Thoughts Are Disliked During Prayer.
Hadith 906
اُردوEn
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا زَيْدُ بْنُ الْحُبَابِ ، حَدَّثَنَا مُعَاوِيَةُ بْنُ صَالِحٍ ، عَنْ رَبِيعَةَ بْنِ يَزِيدَ ، عَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ ، عَنْ جُبَيْرِ بْنِ نُفَيْرٍ الْحَضْرَمِيِّ ، عَنْ عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " مَا مِنْ أَحَدٍ يَتَوَضَّأُ فَيُحْسِنُ الْوُضُوءَ وَيُصَلِّي رَكْعَتَيْنِ يُقْبِلُ بِقَلْبِهِ وَوَجْهِهِ عَلَيْهِمَا إِلَّا وَجَبَتْ لَهُ الْجَنَّةُ " .
Uqbah. B Amir al-Juhani reported the Messenger of Allah ﷺ as saying: Any one performs ablution and performs the ablution perfectly and then offers two rak’ahs of prayers concentrating on them with his heart and face but paradise will necessarily fall to his lot.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
906. Commentary:
The only ablution (wudu) that can be considered good is that which is in accordance with the Sunnah of the Prophet sallallahu alayhi wa sallam: the limbs should be washed completely, there should be no wastage of water, and one should recite “Bismillah” at the beginning and the supplication at the end.
➋ The apparent way to avoid thoughts and whispers of the heart is not to look here and there, but to keep one’s gaze and face focused on the place of prostration. In terms of meaning, one should reflect upon the meanings and implications of the verses and remembrances (adhkar), and worship in such a manner as if Allah is watching him, or as if he is seeing Allah. And he should consider that perhaps this is his last prayer. In addition, the company of righteous scholars and frequent study of the chapters on asceticism (zuhd) and heart-softening (riqaq) in the books of hadith are among the best means for a person to attain excellence in worship. And he should make this transmitted supplication his regular practice: «اللهم اعني على ذكرك وشكرك وحسن عبادتك» “O Allah! Help me to remember You, to thank You, and to worship You in the best manner.” [سنن ابودائود حديث 1522]
The only ablution (wudu) that can be considered good is that which is in accordance with the Sunnah of the Prophet sallallahu alayhi wa sallam: the limbs should be washed completely, there should be no wastage of water, and one should recite “Bismillah” at the beginning and the supplication at the end.
➋ The apparent way to avoid thoughts and whispers of the heart is not to look here and there, but to keep one’s gaze and face focused on the place of prostration. In terms of meaning, one should reflect upon the meanings and implications of the verses and remembrances (adhkar), and worship in such a manner as if Allah is watching him, or as if he is seeing Allah. And he should consider that perhaps this is his last prayer. In addition, the company of righteous scholars and frequent study of the chapters on asceticism (zuhd) and heart-softening (riqaq) in the books of hadith are among the best means for a person to attain excellence in worship. And he should make this transmitted supplication his regular practice: «اللهم اعني على ذكرك وشكرك وحسن عبادتك» “O Allah! Help me to remember You, to thank You, and to worship You in the best manner.” [سنن ابودائود حديث 1522]
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 906
Hafiz Muhammad Ameen
151. Commentary:
➊ Ablution (wudu) should be performed in an excellent manner.
➋ It is recommended (mustahabb) to offer two units (rak‘ahs) of prayer after ablution, and they should be performed with complete humility and submissiveness, because this is a means of making Paradise obligatory.
➌ Glad tidings of dying upon faith are also given to the person who performs this act, because only a believing soul will enter Paradise.
➊ Ablution (wudu) should be performed in an excellent manner.
➋ It is recommended (mustahabb) to offer two units (rak‘ahs) of prayer after ablution, and they should be performed with complete humility and submissiveness, because this is a means of making Paradise obligatory.
➌ Glad tidings of dying upon faith are also given to the person who performs this act, because only a believing soul will enter Paradise.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 151
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:EB
«اِلَّا فُتِحَتْ» This is for «اِلَّا» exception; its purpose is to make an exception from the negation present in the initial statement, and this style of expression is adopted in speech to create exclusivity (hasr).
«فُتِحَتْ» is in the passive voice; in this case, the meaning is that on the Day of Resurrection, they will be opened. Expressing it in the past tense is intended to indicate that its occurrence is certain and definite. Just as there is certainty about a past event, similarly, its occurrence is also a definite and inevitable matter.
«وَزَادَ» That is, Imam Tirmidhi, after narrating «مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ», has further narrated the words of «اَللّهُمَّ اجْعَلْنِي۔۔۔ إلخ».
In «اَلتَّوَّابُ», the "waw" is emphasized (mushaddad). Its meaning is: a person who repents abundantly.
Hadith Narrator:
SR Sayyiduna Umar radi Allahu anhu ER refers to Umar bin Khattab bin Nufayl bin Abd al-Uzza radi Allahu anhu. His kunyah is Abu Hafs. He was a unique personality. He was the second caliph of the Muslims. He filled the horizons of the earth with governance, justice, and conquests. In the era of ignorance, he was the ambassador of the Quraysh tribe. In the 6th year of Prophethood, in Dhu al-Hijjah, he entered the fold of Islam by pledging allegiance at the hand of the Prophet in Dar al-Arqam. His brother-in-law Sa'id and his sister Fatimah radi Allahu anhuma played a major role in his acceptance of Islam. He participated in all the battles (ghazawat). During his caliphate, a flood of conquests surged forth. The regions of Iraq, Persia, Syria, Egypt, etc., were included within the boundaries of the Islamic state. He attained martyrdom on the 1st of Muharram, 24 AH, due to a murderous attack by Abu Lu'lu', the Magian slave of Mughirah bin Shu'bah radi Allahu anhu.
«اِلَّا فُتِحَتْ» This is for «اِلَّا» exception; its purpose is to make an exception from the negation present in the initial statement, and this style of expression is adopted in speech to create exclusivity (hasr).
«فُتِحَتْ» is in the passive voice; in this case, the meaning is that on the Day of Resurrection, they will be opened. Expressing it in the past tense is intended to indicate that its occurrence is certain and definite. Just as there is certainty about a past event, similarly, its occurrence is also a definite and inevitable matter.
«وَزَادَ» That is, Imam Tirmidhi, after narrating «مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ», has further narrated the words of «اَللّهُمَّ اجْعَلْنِي۔۔۔ إلخ».
In «اَلتَّوَّابُ», the "waw" is emphasized (mushaddad). Its meaning is: a person who repents abundantly.
Hadith Narrator:
SR Sayyiduna Umar radi Allahu anhu ER refers to Umar bin Khattab bin Nufayl bin Abd al-Uzza radi Allahu anhu. His kunyah is Abu Hafs. He was a unique personality. He was the second caliph of the Muslims. He filled the horizons of the earth with governance, justice, and conquests. In the era of ignorance, he was the ambassador of the Quraysh tribe. In the 6th year of Prophethood, in Dhu al-Hijjah, he entered the fold of Islam by pledging allegiance at the hand of the Prophet in Dar al-Arqam. His brother-in-law Sa'id and his sister Fatimah radi Allahu anhuma played a major role in his acceptance of Islam. He participated in all the battles (ghazawat). During his caliphate, a flood of conquests surged forth. The regions of Iraq, Persia, Syria, Egypt, etc., were included within the boundaries of the Islamic state. He attained martyrdom on the 1st of Muharram, 24 AH, due to a murderous attack by Abu Lu'lu', the Magian slave of Mughirah bin Shu'bah radi Allahu anhu.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 52
