Ibn Majah

Commentary:
(1)
The meaning of sins departing from the body is the forgiveness of sins.

(2)
The sins that are forgiven through ablution (wudu) are minor sins (saghirah). Major sins (kabirah) are only forgiven through repentance (tawbah), or if Allah Ta'ala forgives them out of His special grace. Apart from this, if the sins pertain to the rights of people (huquq al-‘ibad), then for forgiveness it is necessary to fulfill those rights or for the rightful owner to pardon them.

(3)
The meaning of sins departing from the eyelids and nails is the forgiveness of all sins. Sins have been likened to outward filth; for removing filth from certain parts of the body, more attention is required. When even these parts are cleansed, then certainly the rest of the body has become clean and pure. The meaning of the hadith is that through ablution (wudu), all minor sins are forgiven—none remain. And Allah knows best.

103. Commentary:

➊ The purpose of the last sentence of the Imam, «قَالَ قُتَيْبَةُ عَنْ ……», is that in this narration, one of my two teachers, namely Utbah bin Abdullah, said «آن رسول الله», while the other teacher, Qutaybah, said «أن النبي». Although this verbal difference does not affect the chain of transmission (isnad) or the text (matn) of the hadith in the slightest, it is a testament to the excellence of the hadith scholars in their precision and retention that they do not overlook even the slightest difference among their teachers. This demonstrates their integrity. Rahimahum Allah rahmatan wasi‘ah.

➋ “Mistakes are removed.” What is meant here is the effects of mistakes, because the effects of sins become embedded in the relevant limbs. Just as with ablution (wudu), the body is cleansed from outward impurity and filth, likewise the limbs of ablution are cleansed from the effects of sins. As a result, the body becomes clean both outwardly and inwardly, that is, from filth and from sins.

➌ In this hadith, the wiping (masah) of the head and ears is mentioned together. In reality, the wiping of the ears is not separate; rather, the ears are wiped with the same water as the head. Although Imam Shafi‘i rahimahullah holds the opinion that separate water should be taken for the ears, this is contrary to the authentic hadith. Thus, the ears are included as part of the head. There is even an explicit narration with this meaning: «الاذنان من الرأس» “The ears are part of the head.” [سنن أبي داود ، الطھارة ، حدیث : 134 ، و سنن ابن ماجه ، الطھارة ، حدیث : 443]

Some people hold the view that the front part of the ears is included in the mouth, therefore it should be washed with the mouth, and the back part is included in the head, so it should be wiped with the head. Similarly, some people are of the opinion that the ears should be washed like the face, but their basis is analogy (qiyas). In the face of authentic and explicit ahadith, analogy has no standing; rather, it is blameworthy.

➍ The evidence to which the Imam has alluded in the chapter is these words: «خرجت الخطایا من رأسه حتٰی تخرج من أذنیه». In these very words, the removal of the mistakes of the head is mentioned as being through the ears. It is thus known that the ruling of the ears is the same as that of the head, i.e., wiping (masah).

➎ «نَافِلَةً» “Extra,” meaning they will become a cause for the raising of ranks.

Benefit:
That is, one important purpose of prayer (salah) is to obtain forgiveness and purification from sins, and when those sins are already removed through ablution (wudu), then going to the mosque and performing the prayer becomes an additional act solely for the elevation of ranks. This absolutely does not mean that the obligatory prayer (fard salah) becomes a voluntary (nafl) act. In this blessed hadith, the specific sins that are forgiven are not mentioned. The preferred opinion regarding this is that whether it is ablution, prayer, or any other righteous deed, only minor sins (saghā’ir) are forgiven through them; as for major sins (kabā’ir), they are not forgiven without repentance (tawbah). Thus, the blessed statement of the Messenger of Allah sallallahu alayhi wa sallam is:

«الصَّلَوَاتُ الخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَينَهُنَّ إِذَا اجْتَتَبَ الْكَبَائِرَ»

“The five prayers, from one Friday to the next Friday, and from one Ramadan to the next Ramadan, are expiation for what is between them, so long as major sins are avoided.” [صحيح مسلم: 233]

However, from some narrations it is understood that by embracing Islam, performing migration (hijrah), and performing Hajj, even major sins are erased. [صحيح مسلم: 121] Furthermore, Allah, by His mercy, is capable of forgiving all sins. From the above-mentioned text of the blessed hadith, it is also understood that just as the eyes are part of the face, and the fingers and nails are part of the hands and feet, similarly, the ears are part of the head. Therefore, the same water suffices for wiping (masah) over the head and the ears. In any case, just as ablution is a means of physical purification, it is also an excellent means of spiritual purification and refinement.