سنن ابن ماجه
Ibn Majah
كتاب الطهارة وسننهاThe Book of Purification and its Sunnah
بَابُ : مَا جَاءَ فِي الْوُضُوءِ عَلَى مَا أَمَرَ اللَّهُ تَعَالَىChapter: Ablution in accordance with the commands of Allah the Exalted
Hadith 460
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى ، حَدَّثَنَا حَجَّاجٌ ، حَدَّثَنَا هَمَّامٌ ، حَدَّثَنَا إِسْحَاق بْنُ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ ، حَدَّثَنِي عَلِيُّ بْنُ يَحْيَى بْنِ خَلَّادٍ ، عَنْ أَبِيهِ ، عَنْ عَمِّهِ رِفَاعَةَ بْنِ رَافِعٍ ، أَنَّهُ كَانَ جَالِسًا عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : " إِنَّهَا لَا تَتِمُّ صَلَاةٌ لِأَحَدٍ ، حَتَّى يُسْبِغَ الْوُضُوءَ كَمَا أَمَرَهُ اللَّهُ تَعَالَى ، يَغْسِلُ وَجْهَهُ وَيَدَيْهِ إِلَى الْمِرْفَقَيْنِ ، وَيَمْسَحُ بِرَأْسِهِ وَرِجْلَيْهِ إِلَى الْكَعْبَيْنِ " .
´'Ali bin Yahya bin Khallad narrated, from his father, from his paternal uncle Rifa'ah bin Rafi' that:` He was sitting with the Prophet who said: 'No person's prayer is complete until he performs ablution properly as Allah has commanded him, washing his face, his arms up to the elbows, wiping his head and his feet up to the ankles.'"
Related hadith on this topic
Explanation & Benefits
Maulana Ataullah Sajid
Commentary:
(1)
A deficiency in ablution (wudu) affects the prayer, and its full reward is not attained.
(2)
The complete method of ablution (wudu) is that which has already been described in detail in the preceding ahadith.
(3)
This hadith is an explanation of the aforementioned verse of Surah al-Ma'idah, from which it is clear that the command in the Noble Qur'an is also to wash the feet, not to wipe over them.
(1)
A deficiency in ablution (wudu) affects the prayer, and its full reward is not attained.
(2)
The complete method of ablution (wudu) is that which has already been described in detail in the preceding ahadith.
(3)
This hadith is an explanation of the aforementioned verse of Surah al-Ma'idah, from which it is clear that the command in the Noble Qur'an is also to wash the feet, not to wipe over them.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 460
Hafiz Muhammad Ameen
1054. Commentary:
➊ The author rahimahullah has deduced from this hadith that the tasbihat (words of glorification) in bowing (ruku) and prostration (sujud) are not obligatory (fard), because they are not mentioned in this hadith. If they are omitted accidentally or out of forgetfulness, the prayer is still valid; however, they should not be deliberately omitted. But the scholars, based on evidence, have declared the tasbihat of bowing and prostration to be obligatory (wajib), because there is a command to pray as the Messenger of Allah sallallahu alayhi wa sallam prayed. [صحیح البخاري ، الأذان ، حدیث : 631] Furthermore, the absence of mention does not necessitate non-existence. Whoever omits the tasbihat accidentally or out of forgetfulness should perform the prostration of forgetfulness (sujud as-sahw) at the end of the prayer. (For details, see the introduction to the Book of Forgetfulness.)
➋ In the mentioned hadith, the Prophet sallallahu alayhi wa sallam has explained the obligatory and necessary acts, or those things which that person was not performing correctly, due to which his prayer was invalid. According to this narration as well, tranquility (itmi’nan) in bowing, prostration, standing after bowing (qawmah), and sitting between the two prostrations (jalsah) is necessary. Among the Hanafi Imams, Imam Abu Yusuf rahimahullah holds this view, while other Hanafis do not consider tranquility necessary, whereas the hadith refutes their position.
➌ In another version of this hadith, there is an explicit command to recite Surah al-Fatihah, therefore, here “Qur’an” refers specifically to Surah al-Fatihah. See: [سنن أبي داود ، الصلاة ، حدیث : 859]
➍ “He will have diminished his prayer.” These words are softer compared to the initial words, “You have not prayed,” but omitting most of these things results in the prayer not being valid. For further benefits and issues, see: (Hadith: 885)
➊ The author rahimahullah has deduced from this hadith that the tasbihat (words of glorification) in bowing (ruku) and prostration (sujud) are not obligatory (fard), because they are not mentioned in this hadith. If they are omitted accidentally or out of forgetfulness, the prayer is still valid; however, they should not be deliberately omitted. But the scholars, based on evidence, have declared the tasbihat of bowing and prostration to be obligatory (wajib), because there is a command to pray as the Messenger of Allah sallallahu alayhi wa sallam prayed. [صحیح البخاري ، الأذان ، حدیث : 631] Furthermore, the absence of mention does not necessitate non-existence. Whoever omits the tasbihat accidentally or out of forgetfulness should perform the prostration of forgetfulness (sujud as-sahw) at the end of the prayer. (For details, see the introduction to the Book of Forgetfulness.)
➋ In the mentioned hadith, the Prophet sallallahu alayhi wa sallam has explained the obligatory and necessary acts, or those things which that person was not performing correctly, due to which his prayer was invalid. According to this narration as well, tranquility (itmi’nan) in bowing, prostration, standing after bowing (qawmah), and sitting between the two prostrations (jalsah) is necessary. Among the Hanafi Imams, Imam Abu Yusuf rahimahullah holds this view, while other Hanafis do not consider tranquility necessary, whereas the hadith refutes their position.
➌ In another version of this hadith, there is an explicit command to recite Surah al-Fatihah, therefore, here “Qur’an” refers specifically to Surah al-Fatihah. See: [سنن أبي داود ، الصلاة ، حدیث : 859]
➍ “He will have diminished his prayer.” These words are softer compared to the initial words, “You have not prayed,” but omitting most of these things results in the prayer not being valid. For further benefits and issues, see: (Hadith: 885)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1054
Hafiz Muhammad Ameen
1137. Commentary: In this narration, the phrases of glorification (tasbihat) for bowing (ruku) and prostration (sujud) are not mentioned. From this, the author rahimahullah has deduced that these phrases are not obligatory (fard). The prayer is valid even without them. However, the absence of mention does not necessarily imply non-existence. It is possible that the narrator, for some reason, omitted the details. Furthermore, this narration does not encompass all the obligatory and necessary (wajib) acts. The derivation of rulings should always be based on the collective narrations on a particular subject. Therefore, the tasbihat should indeed be recited. (For further details, see: Fawaid Hadith: 1054)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1137
Hafiz Muhammad Ameen
1314. Commentary: In this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) has mentioned the obligatory acts of prayer, or those acts in which that companion was being negligent. In both cases, prayer is not valid without these acts, because you (sallallahu alayhi wa sallam) said: "Your prayer has not been performed." (For further discussions, see hadith: 1054)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1314
Hafiz Muhammad Ameen
1315. Commentary: In some narrations, it is explicitly mentioned that he performed the prayer three times. (For further details, see Hadith: 1054)
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 1315
