Abu Malik Al-Ash'ari (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Purification is half of faith. Saying 'Alhamdulillah' fills the scale, and saying 'SubhanAllah' and 'Alhamdulillah' together fill the space between the heavens and the earth. Prayer is light, charity is proof, patience is brightness, and the Qur'an is an argument for you or against you. Every person sets out in the morning as a merchant of his soul, either freeing it or ruining it." [Narrated by Muslim]
In another narration: "'La ilaha illallah' and 'Allahu Akbar' fill the space between the heaven and the earth."
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 2
Purification is half of faith
(2) His statement: "Purification is half of faith" — the most apparent explanation is that it is considered half because faith removes both major and minor sins, whereas ablution specifically pertains to the removal of minor sins. Additionally, according to our school of thought, this ablution must also be accompanied by intention for it to become an act of worship that expiates sins. This is as mentioned in Al-Mirqat.
Note 2
قوله
(۲) قوله: الطهور شطر الإيمان الأظهر أن يقال: إنما كان شطرا له؛ لأن الإيمان يحط الكبائر والصغائر، والوضوء يختص بالصغائر، ولا بد من تقييد هذا الوضوء عندنا أيضًا بالنية؛ ليصير عبادة مكفرا للسيئة. كذا في «المرقاة».
Note 1
ف: طہارت اور وضوء، نصف ایمان ہے، ایمان کا نصف اس لئے ہے کہ ایمان سے کبیرہ اور
صغیرہ گناہ مٹ جاتے ہیں اور وضوء سے صرف صغیرہ گناہ دور ہوتے ہیں اور اس وضوء کو احناف کے
نزدیک بھی نیت سے مشروط کرنا ضروری ہے تاکہ وضوء ایسی عبادت قرار پائے جس سے گناہ دور ہوتے
ہوں اور یہ بغیر نیت کے ایسی عبادت نہیں؛ کیونکہ بغیر نیت کا وضوء، عبادت کے لئے صرف وسیلے اور
ذریعہ کا کام دیتا ہے جس سے نماز تو صحیح ہو جاتی ہے مگر ایسے وضوء پر اجر و ثواب نہیں ملتا۔ (از
مرقات)12۔
A man from the tribe of Banu Sulaym narrated: The Messenger of Allah ﷺ counted them in my hand or in his hand and said: "Glorification of Allah (tasbih) is half of the scale, and saying 'Alhamdulillah' (All praise is due to Allah) fills the scale, and saying 'Allahu Akbar' (Allah is the Greatest) fills what is between the heavens and the earth. Fasting is half of patience, and purification is half of faith."
Abu Hurayrah reported that the Messenger of Allah ﷺ said: "Shall I not tell you about what Allah uses to erase sins and elevate ranks?" They said: "Yes, O Messenger of Allah." He said: "Perfecting ablution even under difficult circumstances, taking many steps to the mosques, and waiting for one prayer after the other. That is ribaat (dedication in Allah’s cause)."
In the narration of Malik ibn Anas, it is repeated: "That is ribaat, that is ribaat," twice. [Narrated by Muslim]
In Tirmidhi's narration, it is repeated three times.
Confidence and text similarity are not editorial verification.
Commentary and footnotes (1)
Note 1
ف: سرحد اسلام پر دشمنان دین کے مقابلہ میں نگہبانی کرنے کو رباط کہتے ہیں تا کہ وہ سرحد کو پار
نہ کرلیں اور اس کا بڑا ثواب آیا ہے۔ اسی طرح سے حضور صلی اللہ علیہ وسلم نے اس حدیث میں مسجد میں
نماز کے انتظار میں بیٹھنے کو بھی رباط قرار دیا کہ جیسے وہاں کفار کے مقابلہ میں بیٹھتے ہیں یہاں شیطان کے
مقابلہ میں بیٹھنا ہے کہ وہ دین کا کھلا دشمن ہے۔12
Uthman reported that the Messenger of Allah ﷺ said: "Whoever performs ablution and perfects it, his sins depart from his body, even from beneath his nails."
Abu Hurayrah reported that the Messenger of Allah ﷺ said: "When a Muslim or believer performs ablution, and he washes his face, every sin that he looked at with his eyes is washed away with the water, or with the last drop of water. When he washes his hands, every sin that his hands have committed is washed away with the water, or with the last drop of water. When he washes his feet, every sin that his feet walked towards is washed away with the water, or with the last drop of water, until he emerges purified from sins."
Uthman reported that the Messenger of Allah ﷺ said: "There is no Muslim who, when the prescribed prayer becomes due, performs its ablution properly, with humility and proper bowing, except that it becomes an expiation for his previous sins, as long as he does not commit a major sin. And this is true for all time."
Uthman narrated that he performed ablution by pouring water over his hands three times, then rinsing his mouth and nose, then washing his face three times. He washed his right hand up to the elbow three times, then his left hand up to the elbow three times. He wiped his head and washed his right foot three times, then his left foot three times. Then he said, "I saw the Messenger of Allah ﷺ perform ablution similar to mine." He then said, "Whoever performs ablution like mine and then prays two rak’ahs without allowing his thoughts to distract him during them, his previous sins will be forgiven."
Uqbah ibn Amir reported that the Messenger of Allah ﷺ said: "There is no Muslim who performs ablution properly and then stands to pray two rak’ahs, focusing his heart and face on them, except that Paradise becomes guaranteed for him."
Umar ibn al-Khattab reported that the Messenger of Allah ﷺ said: "None of you performs ablution, completing and perfecting it, then says, 'I bear witness that there is no god but Allah, and that Muhammad is His servant and Messenger' – in one narration: 'I bear witness that there is no god but Allah alone, without any partners, and I bear witness that Muhammad is His servant and Messenger' – except that all eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes." [Narrated by Muslim]
Tirmidhi added: "O Allah, make me among those who repent often, and make me among those who purify themselves."
Abu Sa'id reported that the Messenger of Allah ﷺ said: "Whoever performs ablution and then, after completing it, 1 says: 'Glory and praise be to You, O Allah. I bear witness that there is no god but You. I seek Your forgiveness and repent to You,' it will be written on a parchment, then sealed, and it will not be broken until the Day of Resurrection."
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 1
He said after completing it...
(1) His statement: "He said after completing it..." It is mentioned in Sharh al-Munya al-Kabir (Commentary on "al-Munya"): One of the etiquettes of ablution is to say after completing it:
"Glory and praise be to You, O Allah. I bear witness that there is no deity except You, alone without any partner. I seek Your forgiveness and repent to You. And I bear witness that Muhammad is Your servant and Messenger," while looking towards the sky.
Additionally, it is recommended to say upon completing or during the ablution:
"O Allah, make me among those who repent often, and make me among those who purify themselves, and make me among Your righteous servants upon whom there shall be no fear, nor shall they grieve."
However, it is stated in al-Hilah that what has been authentically transmitted from the Sunnah is the recitation of the aforementioned supplication (of the two testimonies of faith) immediately after ablution.
Note 1
قوله
(۱) قوله: فقال بعد فراغه إلخ وقال في شرح المنية الكبيري: من آداب الوضوء أن يقول بعد فراغه: «سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت وحدك لا شريك لك، أستغفرك وأتوب إليك، وأشهد أن محمدا عبدك ورسولك ناظرا إلى السماء، وأن يقال عند تمامه أو في خلاله: «اللهم اجعلني من التوابين واجعلني من المتطهرين واجعلني من عبادك الصالحين، الذين لا خوف عليهم ولا هم يحزنون». لكن قال في «الحيلة»: إن الوارد في السنة بعده متصلا بما تقدم من ذكر الشهادتين.
Note 1
ف: ”منية المصلى“ کی شرح کبیر میں لکھا ہے کہ مستحبات وضوء سے یہ ہے کہ وضوء کرنے
والا وضوء سے فارغ ہونے کے بعد ”سُبْحَانَكَ اللّٰهُمَّ وَ بِحَمْدِكَ أَشْهَدُ أَنْ لَّا إِلٰهَ إِلَّا أَنْتَ
وَحْدَكَ لَا شَرِيْكَ لَكَ أَسْتَغْفِرُكَ وَ أَتُوْبُ إِلَيْكَ وَ أَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهٗ
وَرَسُوْلُهٗ“ ترجمہ: اے اللہ! آپ پاک ہیں، سب تعریف آپ ہی کے لئے ہے، میں گواہی دیتا ہوں
کہ آپ کے سوا کوئی عبادت کے لائق نہیں، آپ یکتا ہیں اور آپ کا کوئی شریک نہیں، میں آپ سے
گناہوں کی مغفرت چاہتا ہوں اور سب گناہوں سے توبہ کرتا ہوں اور میں گواہی دیتا ہوں کہ حضرت محمد
صلی اللہ علیہ وسلم آپ کے بندے اور آپ کے رسول ہیں۔
(یہ دعاء) آسمان کی جانب نگاہ اٹھا کر پڑھے اور اس دعاء کے ختم پر یا درمیان میں ”اللّٰهُمَّ
اجْعَلْنِيْ مِنَ التَّوَّابِيْنَ وَاجْعَلْنِيْ مِنَ الْمُتَطَهِّرِيْنَ وَاجْعَلْنِيْ مِنْ عِبَادِكَ الصَّالِحِيْنَ الَّذِيْنَ
لَا خَوْفٌ عَلَيْهِمْ وَ لَا هُمْ يَحْزَنُوْنَ“ پڑھے (جس کا ترجمہ یہ ہے) اے اللہ! مجھے توبہ کرنے والوں
میں سے بنائیے اور خوب پاک و صاف رہنے والوں میں سے بنائیے اور مجھے آپ کے ان صالح بندوں
میں سے بنائے جن کو مرنے کے بعد پیش آنے والی چیزوں سے خوف نہ ہوگا اور نہ دنیا کے چھوٹ جانے
پر غم لیکن حلیہ میں لکھا ہے کہ وضوء کے ختم پر یہی ذکر اصل دو شہادتین ”أَشْهَدُ أَنْ لَا إِلٰهَ إِلَّا اللَّهُ
وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ“ کے بعد ”اللَّهُمَّ اجْعَلْنِي“ سے لے کر ”وَلَا هُمْ
يَحْزَنُونَ“ والی دعاء بھی پڑھے۔12
Thawban narrated that the Messenger of Allah ﷺ said: "Whoever performs ablution and perfects it, then raises his gaze towards the sky and says: 'I bear witness that there is no deity worthy of worship except Allah, alone without any partner, and I bear witness that Muhammad is His servant and Messenger,' the gates of Paradise will be opened for him, and he may enter through whichever one he wishes."
Abu Huraira narrated that the Messenger of Allah ﷺ said: "Indeed, my nation will be called on the Day of Judgment with radiant faces and bright limbs 1 from the traces of ablution. So, whoever among you can increase the radiance of his face and limbs should do so."
Possible references (unverified, pending editorial review)
Candidate: Sahih al-Bukhari 136 (unverified) 99% confidence
Candidate: Sahih Muslim 246b (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 1
to prolong the radiance of the face and limbs,
(1) Regarding the statement: "to prolong the radiance of the face and limbs," in the commentary of "Radd al-Muhtar," it is mentioned that it is an etiquette of ablution to prolong the radiance (ghurra) and brightness (tahjil). In "al-Bahr," it is explained that prolonging the radiance refers to increasing beyond the defined limit. In "al-Hilya," it is noted that tahjil applies to the hands and feet. There is no fixed limit mentioned by our scholars. Al-Nawawi reported a difference of opinion among the Shafi'iyyah on this matter, with three views:
It is recommended to extend beyond the elbows and ankles without specific time constraints.
To extend up to the middle of the forearm and shin.
To extend up to the shoulders and knees.
Al-Nawawi concluded that the hadiths support all of these views. The second opinion was also mentioned by al-Tahawi in "Sharh al-Shar'iah," who restricted it to this view.
Note 1
قوله
(۱) قوله : أن يطيل غرته وقال في رد المحتار: من آداب الوضوء إطالة غرته وتحجيله. وفي «البحر»: إطالة الغرة تكون بالزيادة على الحد المحدود. وفي الحلية»: والتحجيل يكون في اليدين والرجلين، وهل له حد؟ لم أقف فيه على شيء لأصحابنا، ونقل النووي اختلاف الشافعية فيه على ثلاثة أقوال الأول: أنه يستحب الزيادة فوق المرفقين والكعبين بلا توقيت الثاني: إلى نصف العضد والساق الثالث: إلى المنكب والركبتين. قال: والأحاديث تقتضني ذلك كله. اهـ ونقل الطحاوي الثاني عن شرح الشرعة مقتصرا عليه.
Note 1
ف: رَدُّالْمُحْتَار میں لکھا ہے کہ آداب وضوء سے یہ ہے کہ اپنی پیشانی اور ہاتھ اور پیر کے نور کو
بڑھایا جائے اور البحر میں لکھا ہے کہ اس نور کے بڑھانے کی صورت یہ ہے کہ وضوء میں ہاتھ اور پیر کے
دھونے کی جو حد (یعنی مقدار) مقرر ہے اس سے اضافہ کیا جائے اور حلیہ میں لکھا ہے کہ تحجیل (یعنی ہاتھ اور
پیر کے نور کی حد کے متعلق ہمارے احناف سے کوئی صراحت منقول نہیں ہے، البتہ امام نووی نے لکھا ہے
کہ اس مسئلہ میں شوافع کے تین قول ہیں: پہلا قول یہ ہے کہ کہنی اور ٹخنوں سے بڑھا کر دھونا مستحب ہے لیکن
اس کی حد مقرر نہیں، دوسرا قول یہ ہے کہ کہنی سے بڑھا کر نصف مونڈھے تک اور پاؤں میں نصف پنڈلی تک
دھوئے، تیسرا قول یہ ہے کہ ہاتھ کندھے تک اور پیر گھٹنوں تک دھوئے، آخر میں امام نووی نے کہا ہے کہ
احادیث سے یہ تمام احکام نکلتے ہیں۔
From Thawban (may Allah be pleased with him), it is reported that the Messenger of Allah ﷺ said: "Be upright and you will never be able to fully do so, and know that the best of your deeds is the prayer. Only a believer will maintain the ablution."
From Ibn Umar (may Allah be pleased with him), it is reported that the Messenger of Allah ﷺ said: "Whoever performs ablution while in a state of purity 2 (i.e., already in a state of wudu), ten good deeds will be recorded for him."
Possible references (unverified, pending editorial review)
Candidate: Jami al-Tirmidhi 59 (unverified) 97% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 2
Whoever performs ablution while in a state of purity
(2) The statement "Whoever performs ablution while in a state of purity" refers to the practice of performing wudu while already being in a state of wudu. It is considered an act of virtue to renew one's ablution while still in a state of wudu. This is mentioned in Al-Maniya. In Rad al-Muhtar, it is explained that the recommended act of renewing wudu applies after performing a prayer or engaging in any other action that necessitates purity, such as performing the prostration of recitation or touching the Qur'an. This is also noted in Al-Shar'ah and Al-Quniyah.
Note 2
قوله
(۲) قوله: من توضأ على طهر إلخ ومن الآداب أن يتوضأ على الوضوء. قاله في المنية». وقال في رد المحتار»: وإنما يستحب الوضوء، إذا صلى بالوضوء الأول صلاة، أو عمل عملا مما هو المقصود من شرعيته، كسجدة التلاوة ومس المصحف. كذا في «الشرعة» و«القنية».
Note 1
ف: مستحبات وضو سے یہ ہے کہ باوضو ہونے کے باوجود دوبارہ وضو کر لے، یہ منیۃ المصلی
میں مذکور ہے اور ردالمحتار میں لکھا ہے کہ دوبارہ وضو کرنا اس وقت مستحب ہے کہ پہلے وضو سے نماز پڑھی
ہو یا کوئی ایسا عمل کیا ہو جس کا شارع عبادت مقصودہ میں ہے جیسے سجدۂ تلاوت اور مسِ مصحف وغیرہ، یہ
مضمون شرعۃ اور قنیہ سے ماخوذ ہے تو اس قسم کا عمل کئے بغیر وضو پر وضو کرنا مستحب نہیں ہوگا۔12
The hadith describes the spiritual purification process through ablution (wudu). When a believing servant performs wudu, the impurities or sins are cleansed from various parts of the body: from the mouth when rinsing, from the nose when sniffing, from the face while washing it, from the hands when washing up to the wrists, from the head when wiping, and from the feet when washing up to the ankles. This purification continues until all impurities are removed, even from under the nails. Afterward, if the person walks to the mosque for prayer, they are considered to have performed a voluntary prayer. [This narration was
In this hadith, the Prophet ﷺ visits the graveyard and greets the believers resting there, saying, "Peace be upon you, O abode of a believing people. And indeed, if Allah wills, we will join you." The companions ask if they are not his brothers, and the Prophet ﷺ replies that they are his companions, but their brothers are those who have not yet arrived. When they ask how he would recognize those who have not yet come, he compares it to a man who has horses with distinctive white markings on their foreheads and legs. Just as the man would recognize his horses among others, the Prophet ﷺ would recognize his followers by their marks of purity from ablution (wudu), and he would be their guide at the Pond (Al-Hawd). This narration was
In this hadith, the Prophet ﷺ describes a unique and distinguishing feature of his followers on the Day of Judgment. He will be the first to be allowed to prostrate, and the first to be permitted to raise his head. When he does, he will see before him and recognize his followers from among the nations. They will be identifiable by their distinct marks, such as the white marks of ablution (wudu), and their deeds will be evident as they will be given their deeds in their right hands. The Prophet ﷺ will also recognize their descendants walking before them. A companion asks how the Prophet ﷺ will recognize his followers among all the nations, and the Prophet ﷺ explains that their distinguishing marks from the effects of wudu will be visible, and no other nation will have this unique sign.
Commentary and footnotes (3)
Note 2
(2) His statement: "Purification is half of faith" — the most apparent explanation is that it is considered half because faith removes both major and minor sins, whereas ablution specifically pertains to the removal of minor sins. Additionally, according to our school of thought, this ablution must also be accompanied by intention for it to become an act of worship that expiates sins. This is as mentioned in Al-Mirqat.
Note 2
(۲) قوله: الطهور شطر الإيمان الأظهر أن يقال: إنما كان شطرا له؛ لأن الإيمان يحط الكبائر والصغائر، والوضوء يختص بالصغائر، ولا بد من تقييد هذا الوضوء عندنا أيضًا بالنية؛ ليصير عبادة مكفرا للسيئة. كذا في «المرقاة».
Note 1
ف: طہارت اور وضوء، نصف ایمان ہے، ایمان کا نصف اس لئے ہے کہ ایمان سے کبیرہ اور صغیرہ گناہ مٹ جاتے ہیں اور وضوء سے صرف صغیرہ گناہ دور ہوتے ہیں اور اس وضوء کو احناف کے نزدیک بھی نیت سے مشروط کرنا ضروری ہے تاکہ وضوء ایسی عبادت قرار پائے جس سے گناہ دور ہوتے ہوں اور یہ بغیر نیت کے ایسی عبادت نہیں؛ کیونکہ بغیر نیت کا وضوء، عبادت کے لئے صرف وسیلے اور ذریعہ کا کام دیتا ہے جس سے نماز تو صحیح ہو جاتی ہے مگر ایسے وضوء پر اجر و ثواب نہیں ملتا۔ (از مرقات)12۔