Bukhari

Explanation:
Washing each limb of ablution (wudu) three times is Sunnah, as this was the regular practice of the Messenger of Allah (sallallahu alayhi wa sallam). However, at times he (sallallahu alayhi wa sallam) would also wash them once or twice, so that there would be ease for the Ummah.

Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is to show that washing the limbs of ablution (wudu) three times each is also recommended and Sunnah. However, in this narration, the washing of the hands and face three times is mentioned, but the repetition for rinsing the mouth and putting water in the nose is not mentioned. Yet, since both of these are included in the face and are related to the inner part of the face, it is apparent that their action will also be performed three times.
There is also no mention of repetition regarding the wiping (masah) of the head.
Imam Bukhari rahimahullah will later establish a separate chapter to prove that the wiping of the head is to be done once.
Although it is narrated from Anas radi Allahu anhu, Ata radi Allahu anhu, and Ibrahim al-Taymi rahimahullah that the wiping of the head is done three times, the correct position is that the wiping of the head is to be done only once.

➋
Imam Bukhari rahimahullah has narrated two reports from Ibn Shihab al-Zuhri.
In reality, Imam al-Zuhri rahimahullah had two teachers:
One was Ata ibn Abi Yazid, from whom it is narrated that performing two units (rak‘ahs) with sincerity after ablution causes previous sins to be forgiven.
The other teacher was Urwah ibn Zubayr radi Allahu anhu, from whom it is narrated that, in general, prayer after ablution is mentioned, and in this narration, there is a specification of which sins are forgiven by this blessed act, i.e., those that occur between this prayer and the next. Also, in this last narration, there is the addition that Uthman radi Allahu anhu narrated this hadith while keeping in view a verse of the Noble Qur’an.
Uthman radi Allahu anhu did not mention the verse, but Urwah radi Allahu anhu pointed out the specific verse.
On this basis, there can be two meanings to the statement of Uthman radi Allahu anhu:
1.
In this hadith, there is a promise of extraordinary reward for a seemingly small act. It is possible that a listener may consider this an exaggeration or attribute it to a narrator’s error or forgetfulness, and then deny my statement, which would in reality be a denial of the Messenger of Allah sallallahu alayhi wa sallam. Out of fear of such denial, I do not wish to mention it, but keeping in view the Qur’anic verse in which there is a warning against concealing knowledge, I present it.
2.
A person may be deceived by the extraordinary reward promised for this act, thinking that now his sins are forgiven and there is no need to do more.
Because of this possible deception among people, I do not wish to mention it, but I fear the warning against concealing knowledge.
Therefore, I mention it.
The Messenger of Allah sallallahu alayhi wa sallam himself mentioned this concern. Thus, Imam Bukhari rahimahullah has also narrated these words of the Messenger of Allah sallallahu alayhi wa sallam: “One should not be deceived by the amount of reward promised.”
(Sahih al-Bukhari, al-Riqaq, Hadith: 6433)
This means that those inclined to ease should not be content that, after receiving the certificate of forgiveness, there is no need for other deeds. Rather, they should reflect that if such glad tidings are given for a small act, then what will be the state of Allah’s grace for performing great deeds?
Therefore, one should strive to do as many good deeds as possible and not abandon good deeds by falling into self-deception.

➌
Imam Malik rahimahullah, after this hadith, has referenced the following verse:
﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ﴾ “Indeed, good deeds remove bad deeds.”
(Hud 11:114)
In light of this verse, the meaning of Uthman radi Allahu anhu’s statement would be that, out of fear of denial, I should not have mentioned this, but the Noble Qur’an supports this statement, that by doing good deeds, bad deeds are automatically erased.
After this Qur’anic support, I have no fear that this hadith will cause any doubt among the general public.
(Muwatta Imam Malik, al-Taharah, Hadith: 160)

➍
From the first hadith, it is understood that after ablution, the two rak‘ahs are the “greeting of ablution” (tahiyyat al-wudu’), but from another narration, it is understood that what is meant is the “greeting of the mosque” (tahiyyat al-masjid), because the Messenger of Allah sallallahu alayhi wa sallam said that whoever comes to the mosque after performing ablution and offers two rak‘ahs, his previous sins are forgiven.
(Sahih al-Bukhari, al-Riqaq, Hadith: 6433)
However, the condition for this glad tiding is that they are performed with presence of heart, and that thoughts are not scattered during the prayer, nor should one deliberately invite thoughts.
If thoughts come involuntarily, they are not particularly harmful, because Allah ta‘ala has pardoned involuntary thoughts and whispers.

➎
Wherever forgiveness is mentioned in the context of virtuous deeds, what is meant is the forgiveness of minor (saghirah) sins, because major (kabirah) sins are not forgiven without repentance (tawbah). Allah ta‘ala, after mentioning the punishments for major sins such as shirk, unjust killing, and adultery, has stated: ﴿إِلَّا مَن تَابَ﴾ “Except for those who repent,” which means that repentance is necessary for the expiation of major sins, while the expiation for minor sins is abstaining from major sins. Allah ta‘ala says:
﴿إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ﴾ “If you avoid the major sins which you are forbidden, We will remove from you your minor sins.”
(al-Nisa 4:31)
Then, doing good deeds by itself erases bad deeds, as Allah ta‘ala says:
﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ﴾ “Indeed, good deeds remove bad deeds.”
(Hud 11:114)
This is the Qur’anic principle for the forgiveness of sins, and it is also clarified in the hadiths, because the sins between one prayer and the next are erased, provided that one does not commit major sins.
(Sahih Muslim, al-Taharah, Hadith: 543(228))
Performing Jumu‘ah becomes an expiation until the next Jumu‘ah, provided that major sins are not committed.
(Sahih Muslim, al-Taharah, Hadith: 550(233))
Similarly, fasting one Ramadan to the next causes the sins in between to be forgiven, as long as major sins are avoided.
(Sahih Muslim, al-Taharah, Hadith: 552(233))
From this clarification, it is understood that the glad tidings mentioned in the aforementioned hadiths pertain to minor sins; major sins and the rights of others (huquq al-‘ibad) are not included, although some scholars have kept it general.
They say that when someone performs ablution and prays according to the hadith, he will naturally feel remorse, which is the basis for repentance. Moreover, it is unlikely for a believer to commit major sins, and if, due to human weakness, he does so, he cannot find peace without repenting.
(Wa li’l-nasi fima ya‘shaquna madhahib)
In the hadiths, there is this virtue for ablution alone: that the sins committed by a person’s hands, mouth, and feet are forgiven by washing them, and then his coming to the mosque and performing prayer is an additional act that becomes a means for raising ranks.
(Sahih Muslim, al-Taharah, Hadith: 577(244))
Regarding prayer, it is also mentioned in the hadiths that whoever performs ablution and offers the five daily prayers, his sins are cleansed just as bathing five times a day in a river flowing in front of his house cleanses him.
(Sahih al-Bukhari, Mawaqit al-Salat, Hadith: 528)
However, some people’s “reflection” creates a conflict between the Qur’an and hadith and paves the way for the rejection of hadiths.
Thus, the “Imam of Reflection” has written: “This cheap prescription for forgiveness goes against the Qur’an.”
(Tadabbur Hadith 1/262)

➏
In the hadith, both prayer and ablution are mentioned, and this is a coincidental matter. Otherwise, if a person already has ablution and performs prayer, he will also attain forgiveness.
If he has already done something by which his sins have been forgiven, then the good deed mentioned in the hadith will be a means for elevation of ranks.
If someone has major sins, it is hoped that this blessed act will certainly lighten their severity.
(‘Umdat al-Qari: 2/450)