سنن ابن ماجه
Ibn Majah
كتاب إقامة الصلاة والسنةEstablishing the Prayer and the Sunnah Regarding Them
. بَابُ : مَا جَاءَ فِي الرَّكْعَتَيْنِ قَبْلَ الْفَجْرِChapter: What was narrated concerning two Rak’ah before Fajr
Hadith 1146
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا أَبُو الْأَحْوَصِ ، عَنْ أَبِي إِسْحَاق ، عَنِ الْأَسْوَدِ ، عَنْ عَائِشَةَ ، قَالَتْ : كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " إِذَا تَوَضَّأَ صَلَّى رَكْعَتَيْنِ ، ثُمَّ خَرَجَ إِلَى الصَّلَاةِ " .
´It was narrated that ‘Aishah said:` “When he performed ablution the Prophet (ﷺ) would pray two (short) Rak’ah and then go out for the prayer.”
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Benefit:
Our esteemed researcher has declared the aforementioned narration to be weak in its chain of transmission.
Whereas Shaykh al-Albani has declared it to be authentic.
Furthermore, he has written that the aforementioned narration is an abridgment of the narration in Sahih Muslim.
In it, it is stated that the two rak‘ahs referred to are the Sunnah prayers of Fajr, not the Sunnah of ablution (wudu).
For details, see: (al-Da‘ifah, no. 4181)
In addition, Imam Ibn Majah rahimahullah has also mentioned this narration under the chapter titled “The Statement Regarding the Two Rak‘ahs Before Fajr.”
Our esteemed researcher has declared the aforementioned narration to be weak in its chain of transmission.
Whereas Shaykh al-Albani has declared it to be authentic.
Furthermore, he has written that the aforementioned narration is an abridgment of the narration in Sahih Muslim.
In it, it is stated that the two rak‘ahs referred to are the Sunnah prayers of Fajr, not the Sunnah of ablution (wudu).
For details, see: (al-Da‘ifah, no. 4181)
In addition, Imam Ibn Majah rahimahullah has also mentioned this narration under the chapter titled “The Statement Regarding the Two Rak‘ahs Before Fajr.”
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1146
Hafiz Muhammad Ameen
100. Commentary:
➊ The narrator's name is Salim, Sablān is his title, and Abu Abdullah is his kunya. He was a slave, later set free.
➋ (Mukatab) refers to a slave who enters into an agreement with his master to pay a certain amount for his freedom. Such a slave remains the property of his master until he pays the agreed amount. Since it is not obligatory to observe hijab from slaves, there is no objection to Lady Aisha radi Allahu anha speaking to Salim without hijab (similarly, hijab is not obligatory for female slaves either). As soon as Salim was freed, she immediately observed hijab from him.
➌ The aforementioned narration is valid as evidence; although this method of wiping (masah) is not transmitted in general narrations, since this method is also established through an authentic source, a person may occasionally adopt this Sunnah method of wiping as well.
➌ From the chapter heading of Imam al-Nasa'i rahimahullah, it appears that he considers this method of wiping to be specific to women only. However, Lady Aisha radi Allahu anha performing ablution (wudu) in response to the questioner’s inquiry, and then attributing this method of wiping to the Prophet sallallahu alayhi wa sallam, is evidence that this method is equally applicable for both men and women. The specification for women is less preferred. And Allah knows best.
➊ The narrator's name is Salim, Sablān is his title, and Abu Abdullah is his kunya. He was a slave, later set free.
➋ (Mukatab) refers to a slave who enters into an agreement with his master to pay a certain amount for his freedom. Such a slave remains the property of his master until he pays the agreed amount. Since it is not obligatory to observe hijab from slaves, there is no objection to Lady Aisha radi Allahu anha speaking to Salim without hijab (similarly, hijab is not obligatory for female slaves either). As soon as Salim was freed, she immediately observed hijab from him.
➌ The aforementioned narration is valid as evidence; although this method of wiping (masah) is not transmitted in general narrations, since this method is also established through an authentic source, a person may occasionally adopt this Sunnah method of wiping as well.
➌ From the chapter heading of Imam al-Nasa'i rahimahullah, it appears that he considers this method of wiping to be specific to women only. However, Lady Aisha radi Allahu anha performing ablution (wudu) in response to the questioner’s inquiry, and then attributing this method of wiping to the Prophet sallallahu alayhi wa sallam, is evidence that this method is equally applicable for both men and women. The specification for women is less preferred. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 100
