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الفتح الربانی
Fath al-Rabbani
أبواب صفة الصلاةChapters on the Description of Prayer
بَابٌ فِي دُعَاءِ الِافْتِتَاحِ وَالتَّعَوُّذِ قَبْلَ الْقِرَاءَةِChapter on the Opening Supplication and Seeking Refuge Before Recitation
Hadith 1553
اُردوEn
عَنْ نَافِعٍ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ عَنْ أَبِيهِ قَالَ: سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ يَقُولُ فِي التَّطَوُّعِ: اللَّهُ أَكْبَرُ كَبِيرًا ثَلَاثَ مِرَارٍ، وَالْحَمْدُ لِلَّهِ كَثِيرًا ثَلَاثَ مِرَارٍ وَسُبْحَانَ اللَّهِ بُكْرَةً وَأَصِيلًا ثَلَاثَ مِرَارٍ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الشَّيْطَانِ الرَّجِيمِ مِنْ هَمْزِهِ وَنَفْثِهِ وَنَفْخِهِ، قُلْتُ: يَا رَسُولَ اللَّهِ! مَا هَمْزُهُ وَنَفْثُهُ وَنَفْخُهُ؟ قَالَ: أَمَّا هَمْزُهُ فَالْمَوْتَةُ الَّتِي تَأْخُذُ ابْنَ آدَمَ (وَفِي رِوَايَةٍ قَالَ فَذَكَرَ كَهَيْئَةِ الْمَوْتَةِ يَعْنِي يُصْرَعُ) وَأَمَّا نَفْخُهُ الْكِبْرُ وَنَفْثُهُ الشِّعْرُ
Sayyiduna Jubair bin Mut’im says: I heard that the Noble Prophet (peace and blessings be upon him) recited three times in a voluntary prayer: ALLAHU AKBAR KABEERAN, three times ALHAMDULILLAHI KATHEERAN, and three times SUBHANALLAHI BUKRATAN WA ASEELA, and then said: A’UDHU BILLAAHIS SAMEE’IL ‘ALEEMI MINASH SHAYTAANIR RAJEEMI MIN HAMZIH WA NAFTHIH WA NAFKH. I asked: O Messenger of Allah! What is meant by his hamz, nafth, and nafkh? He (peace and blessings be upon him) replied: Hamz means madness and insanity, which befalls the son of Adam, and then he described the state of that madness, in which he falls unconscious. Nafkh means arrogance, and nafth means poetry.
Brief Explanation
Benefits: … From this hadith, the following supplication of opening (du‘a al-istiftah) is established: Allahu akbaru kabiran, Allahu akbaru kabiran, Allahu akbaru kabiran, alhamdu lillahi kathiran, alhamdu lillahi kathiran, alhamdu lillahi kathiran, subhanallahi bukratan wa asila, subhanallahi bukratan wa asila, subhanallahi bukratan wa asila. The translation of these three phrases is: Allah is the Greatest, Most Great. All praise is His, which is very abundant. He is pure; morning and evening we declare His purity.
In the first phrase, the word kabiran can have three grammatical constructions:
(1) It is the object (maf‘ul) of ukabbiru, or (2) it is an adjective (sifah) of a deleted takbiran, or (3) it is a circumstantial qualifier (hal) which creates emphasis in the meaning of the entire phrase.
In this hadith, only morning and evening are mentioned. What is meant by this is continuity, i.e., at all times the purity of Allah, the Exalted, is being declared, just as in the Noble Qur’an it is stated: {وَ لَہُمْ رِزْقُہُمْ فِیْہَا بُکْرَۃً وَّ عَشِیًّاo} (Maryam: 62) “And for them therein is their provision, morning and evening.” What is meant by this is that they will receive provision in Paradise at all times. (Abdullah Rafiq) Or, since at morning and evening the angels of the night and day gather, only these times have been mentioned.
In the first phrase, the word kabiran can have three grammatical constructions:
(1) It is the object (maf‘ul) of ukabbiru, or (2) it is an adjective (sifah) of a deleted takbiran, or (3) it is a circumstantial qualifier (hal) which creates emphasis in the meaning of the entire phrase.
In this hadith, only morning and evening are mentioned. What is meant by this is continuity, i.e., at all times the purity of Allah, the Exalted, is being declared, just as in the Noble Qur’an it is stated: {وَ لَہُمْ رِزْقُہُمْ فِیْہَا بُکْرَۃً وَّ عَشِیًّاo} (Maryam: 62) “And for them therein is their provision, morning and evening.” What is meant by this is that they will receive provision in Paradise at all times. (Abdullah Rafiq) Or, since at morning and evening the angels of the night and day gather, only these times have been mentioned.
