Humrān, the freedman of Uthmān, reported that he saw Uthmān ibn Affān call for a vessel. He poured water over his hands three times and washed them. He then placed his right hand into the vessel, rinsed his mouth and drew water into his nose, washed his face three times and his arms up to the elbows three times, wiped his head, and then washed his feet up to the ankles three times. He then said: The Messenger of Allah, peace and blessings be upon him, said: “Whoever performs ablution as I have done, then performs two rak'ahs without allowing his mind to wander during them, will have his past sins forgiven.” Recorded by al-Bukhārī and Muslim. (1)
The two hadiths indicate that it is recommended to perform two rak'ahs after ablution. It should be noted, however, that the reward mentioned is conditional upon his words, peace and blessings be upon him, “turning his heart and face wholly toward them,” and his words, “without allowing his mind to wander during them.” (2)
It is also authentically reported from the Messenger, peace and blessings be upon him, in a hadith similar to this one, that he said at its conclusion: “…Do not be deluded.” (3)
(1) A *sahīh* hadith.
Al-Bukhārī recorded it in several places, including the “Book of Ablution, Chapter on Performing Each Part of Ablution Three Times,” hadith no. 159. See also hadith nos. 160, 164, 1934, and 6433 in the same work. Muslim recorded it in the “Book of Purification, Chapter on the Description and Perfection of Ablution,” hadith no. 226.
Note: Al-Hāfiz Ibn Hajar pointed out in *Fath al-Bārī* (11/251) that Humrān transmitted two hadiths from Uthmān on this matter. One stipulates avoiding inner discourse and concerns the performance of two rak'ahs in general, without restricting them to an obligatory prayer. The other concerns an obligatory prayer performed in congregation or in the mosque, without stipulating the avoidance of inner discourse. End quote.
(2) His words, “without allowing his mind to wander during them,” refer to a train of thought that the mind follows and that a person can interrupt, since the wording implies voluntary engagement on his part. Intrusive thoughts and whisperings that arise suddenly and cannot be repelled, however, are excused. *Fath al-Bārī* (1/2601).
(3) His words, “Do not be deluded,” mean: Do not commit evil deeds in abundance on the assumption that prayer will expiate them. The prayer by which sins are expiated is one that Allah accepts—and how could a servant ascertain that? *Fath al-Bārī* (1/211).
This addition appears in al-Bukhārī’s other narration of the hadith, the version noted by al-Hāfiz Ibn Hajar. It mentions ablution and the obligatory prayer performed in congregation or in the mosque, without stipulating the avoidance of inner discourse. Al-Bukhārī recorded it in the “Book of Heart-Softening Narrations, Chapter on the words of Allah Most High: ‘O mankind, Allah’s promise is true. So do not let the life of this world deceive you, nor let the Deceiver deceive you concerning Allah. Satan is indeed an enemy to you, so take him as an enemy. He only calls his followers so that they may become companions of the Blaze,’” hadith no. 6433.