Nasai

116. Commentary:
➊ This hadith has already been mentioned earlier; see: [حدیث : 84]
The Imam, by bringing this hadith again, wishes to clarify that the feet should be washed including the ankles, and that the elbows and ankles should not be omitted during ablution (wudu).
➋ It is also understood from this that when the feet are bare, i.e., socks or leather socks (khuffain) are not worn, then instead of wiping (masah), they should be washed. And Allah knows best.

Hadith Commentary:
In this narration, the mention of the virtues of Sayyiduna Uthman al-Ghani radi Allahu anhu is present, and moreover, his step-by-step adherence to the Sunnah of the Prophet sallallahu alayhi wa sallam is also mentioned.
Love for Uthman radi Allahu anhu is a special sign of Ahl al-Sunnah, as was asked of Imam Abu Hanifah rahimahullah.
Accordingly, in Sharh Fiqh al-Akbar, page 96, it is mentioned as follows:
"Abu Hanifah was asked about the creed of Ahl al-Sunnah wa'l-Jama'ah, so he said: 'To give precedence to the two Shaykhs, that is, Abu Bakr and Umar, and to love the two sons-in-law, that is, Uthman and Ali, and to hold the permissibility of wiping over the leather socks (khuffayn), and to pray behind every righteous and sinful (imam).' When Imam Abu Hanifah rahimahullah was asked about the definition of the creed of Ahl al-Sunnah wa'l-Jama'ah, he explained that we give precedence to the two Shaykhs, that is, Abu Bakr and Umar radi Allahu anhuma, over all the Companions, and we have love for both sons-in-law, that is, Ali and Uthman radi Allahu anhuma, we consider wiping over the leather socks (khuffayn) to be permissible, and we follow every righteous and sinful imam in prayer. This is the creed of Ahl al-Sunnah wa'l-Jama'ah.

Hadith Commentary:
(1)
In this hadith, one form of deception from Satan is described: that now your previous sins have been forgiven, so commit further sins openly.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
Do not fall into this deception that all your sins have been forgiven; rather, only minor sins (saghirah) are forgiven by this.
As for major sins (kabirah), they will be forgiven through repentance (tawbah) and seeking forgiveness (istighfar).
Similarly, the rights of people (huquq al-‘ibad) will only be forgiven if the rightful owners themselves forgive them.
(2)
It should be clear that a person who commits minor sins persistently and with brazenness—
even such a sin attains the status of a major sin (kabirah).
It should be remembered that three types of narrations are reported from Hazrat Humran:
٭ That by performing only ablution (wudu), sins are forgiven; then, his prayer and going to the mosque for prayer are additional acts for which separate reward is expected.
(Sahih Muslim, Kitab al-Taharah, Hadith: 544 (229))
٭ That when one performs ablution (wudu) well and prays two rak‘ahs, not being distracted by worldly thoughts, his previous sins are forgiven.
(Sahih al-Bukhari, Kitab al-Wudu’, Hadith: 159)
In this narration, obligatory prayer (fard salah) is not mentioned.
٭ That when one performs ablution (wudu) well and offers the obligatory prayer (fard salah) in congregation or in the mosque, then the sins committed before that prayer are forgiven, provided he has not committed a major sin (kabirah).
(Sahih Muslim, Kitab al-Taharah, Hadith: 543 (228))
In this narration, there is no stipulation to avoid distractions of the heart.
And Allah knows best. (3)
The purpose of Imam Bukhari rahimahullah in mentioning this hadith is that a person should remain alert to the deception of the cunning Satan, lest he think that all his sins have been forgiven and there is no need for concern anymore.

Explanation:
From this hadith, it is understood that rinsing the mouth (madmadah) during ablution (wudu) is also among the necessities.

Hadith Commentary:
From this hadith, it is understood that rinsing the mouth (madmadah) during ablution (wudu) is also among the necessities.

Hadith Commentary:
Rinsing the mouth (madmadah) in ablution (wudu) is necessary because the Messenger of Allah (sallallahu alayhi wa sallam) performed ablution including rinsing the mouth, and it is not established from any Companion that they omitted it.
In this regard, there is also a command from the Prophet (sallallahu alayhi wa sallam) which is obligatory to follow.
Thus, he said to Laqeet bin Sabrah (radi Allahu anhu):
“When you perform ablution, rinse your mouth.”
(Sunan Abi Dawud, Book of Purification, Hadith: 144)
In any case, just as rinsing the nose (istinshaq) is required in ablution, so too is rinsing the mouth, although there is greater emphasis regarding rinsing the nose.
Most likely, this is the reason why Imam Bukhari (rahimahullah) has given precedence to rinsing the nose (istinshaq) and expelling water from the nose (istinthar) over rinsing the mouth (madmadah), even though in practice, rinsing the mouth comes first.

Hadith Authentication (Takhrij al-Hadith):
[135۔ البخاري فى : 4 كتاب الوضوي : 24 باب الوضوء ثلاثًا ثلاثًا 159،مسلم 226،أبوداؤد 106]

Lexical Explanation:
«فَمَضْمَضَ» means to rinse the mouth.
«اسْتَنْشَقَ» means to put water into the nose.
The singular of «الْمِرْفَقَيْن» is «الْمِرْفَق», which means "elbow."
«لَا يُحَدِّثُ فِيْهِمَا نَفْسَهُ» means he does not speak from his own desire, i.e., anything from worldly matters or anything not related to prayer.

Understanding the Hadith:
In this and the following hadith, the Sunnah method of ablution (wudu) is mentioned. Here, it should be remembered that intention (niyyah) before ablution is also necessary because all actions depend upon intentions. [بخاري : كتاب بدء الوحي 1 مسلم 1907 ابوداود 2201 ترمذي 1647 حميدي 28] And intention is only related to the heart, as Imam Nawawi rahimahullah has also clarified. [شرح المهذب 352/1]
To utter the intention verbally is considered an innovation (bid‘ah) by Imam Ibn Taymiyyah rahimahullah, Imam Ibn al-Qayyim rahimahullah, the Permanent Committee for Islamic Research and Ifta of Saudi Arabia, and other scholars. [مجموع الفتاوي لا بن تيميه 262/18 غاثة اللهفان 158/1 فتاوي اللجنة الدائمة 203/5]
Reciting "Bismillah" at the beginning of ablution is also necessary, as in one narration it is stated: "Whoever does not recite 'Bismillah' at the beginning of his ablution, his ablution is not valid." [صحيح : صحيح أبوداود : كتاب الطهارة 92، أبوداود 101، ابن ماجه 399]
Washing the limbs of ablution three times is recommended (mustahabb), not obligatory (wajib), because washing each limb once is also established. [بخاري : كتاب الوضوء : باب الوضوء مرة 157 ترمذي 42 أبوداود 138] Therefore, if someone washes each limb only once, his ablution will still be valid. However, wiping the head (masah) is always Sunnah to do only once. And the ruling of wiping the head includes wiping the ears as well. [صحيح : السلسلة الصحيحة 36]
Moreover, wiping the neck is not established from any authentic hadith, as Shaykh al-Islam Imam Ibn Taymiyyah rahimahullah, Imam Ibn al-Qayyim rahimahullah, and the Permanent Committee for Islamic Research and Ifta of Saudi Arabia have given this same fatwa. [مجموع الفتاويٰ 127/21 زاد المعاد 195/1 فتاويٰ اللجنة الدائمة 236/5]
And Imam Nawawi rahimahullah has even called it an innovation (bid‘ah). [المجموع للنووي 489/1]

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 regarding 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 wiping (masah) of the head.
Imam Bukhari rahimahullah will, in the following, establish a separate chapter to prove that wiping 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 wiping the head three times is reported, the correct position is that wiping 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, in whose narration it is mentioned 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, in whose narration it is mentioned, in general terms, about performing prayer after ablution, and in it, there is a specification of which sins will be forgiven by this blessed act, i.e., those that occur from this prayer to the next prayer. Also, in this last narration, there is an 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, the statement of Uthman radi Allahu anhu can have two meanings:
(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 reject my statement, which would, in reality, be a rejection of the Messenger of Allah sallallahu alayhi wa sallam. Fearing this rejection, I did not wish to narrate it, but keeping in view the verse of the Qur’an in which there is a warning against concealing knowledge, I am presenting it.
(2)
There is a promise of extraordinary reward for this act, and a person may be deceived into thinking that now his sins have been forgiven and there is no need to do more.
Because of this possible deception among people, I did not wish to narrate it, but I fear the warning against concealing knowledge, so I am narrating 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 promise of such great reward.” (Sahih al-Bukhari, al-Riqaq, Hadith: 6433)
This means that those who are inclined to ease should not be content that, after receiving the certificate of forgiveness, there is no need for further 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 should not abandon good deeds by falling into self-deception.

➌
The verse that Imam Malik rahimahullah referred to after this hadith is:
﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ﴾ “Indeed, good deeds erase bad deeds.” (Hud 11:114)
In light of this verse, the statement of Uthman radi Allahu anhu would mean that, out of fear of being denied, 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, 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 will be forgiven.
(Sahih al-Bukhari, al-Riqaq, Hadith: 6433)
But 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 itself erases bad deeds, as Allah ta‘ala says:
﴿إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ۚ﴾ “Indeed, good deeds erase 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 in one Ramadan expiates the sins until the next Ramadan, 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 taken it in a general sense.
They say that when someone performs ablution and prayer 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 nature, 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 of 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 will be 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 contradicts the Qur’an.” (Tadabbur Hadith: 262/1)

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 of elevation in ranks.
If someone has major sins, it is hoped that by this blessed act, their severity will certainly be lessened.
(‘Umdat al-Qari: 450/2)

Hadith Commentary: Benefits and Issues:
(1)
From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) put water in his mouth and nose together; he did not take separate water for rinsing the mouth (kali) and for sniffing into the nose (istinshar). From other ahadith, it is understood that this action should also be done three times, although doing it once is also permissible.

(2)
The Prophet (sallallahu alayhi wa sallam) washed his hands including the elbows and his feet including the ankles; he did not wipe (masah) over the feet, and he wiped (masah) over the head only once. There is no mention of repetition (marat, i.e., doing it multiple times).

(3)
In the light of other ahadith, it is established that minor (saghirah) sins are forgiven through ablution (wudu).

(4)
The word "nafsahu" is the object (maf'ul) of "la yuhaddith," therefore it is in the accusative case (mansub), not the nominative (marfu') as the subject (fa'il). Thus, the purpose of the hadith is that he does not deliberately bring thoughts to himself, nor does he intentionally reflect or ponder over any matter. If thoughts come to him without his intention or purpose, and he does not pursue them, then that is not considered "hadith al-nafs" (self-talk/inner conversation).

Hadith Commentary: Vocabulary of the Hadith:

ISTANTHARA:
To put water into the nose and then expel it (by blowing it out).

The majority of linguists, jurists (fuqaha), and hadith scholars (muhaddithin) have all given this meaning.
Although Ibn A’rabi rahimahullah and Ibn Qutaybah rahimahullah have defined it as:
To put water into the nose,
which is not correct,
because in some narrations, the mention of "istinthar" (expelling water from the nose) comes after "istinshaq" (drawing water into the nose).

Hadith Commentary:
Vocabulary of the Hadith:

If the first letter of "tahur" (طهور) and "wudu" (وضوء) carries a dammah (u-sound), then their meaning will be: "to attain purity and to perform ablution (wudu)." And if it carries a fathah (a-sound), then the meaning will be "water."

Hadith Commentary:
Vocabulary of the Hadith:

(1)
لَا يَنْهَزُهُ:
Does not lift him,
Does not move him.

(2)
مَا خَلَا:
That which has passed,
Previous.

Hadith Commentary: Benefits and Issues:
(1)
From both of the above-mentioned hadiths, it is understood that whoever performs ablution (wudu) properly, observing its etiquettes and recommended acts (sunan) in accordance with the teachings and guidance of the Messenger of Allah (sallallahu alayhi wa sallam) for the attainment of inner purity, then not only will the apparent dirt or impurity caused by minor ritual impurity (hadath) be removed, but by its blessing, all the sins of his entire body and their impurity will also be removed. Thus, along with being purified from hadath, he will also be purified from sins.

(2)
From these hadiths, it is understood that sins also have their own existence; it is another matter that we do not see them. Therefore, there is no need for such an interpretation of these hadiths that the removal of sins only means their forgiveness and pardon, or that when a servant commits a sin, the dark effect and evil influence of that sin, from whichever limb it is committed, falls upon that limb and then upon the heart. Thus, by performing ablution (wudu) in accordance with its etiquettes and recommended acts (sunan), the filthy and evil effect of the sin committed by each limb, and the darkness and blackness established upon the limb and the heart, are removed. And forgiveness and pardon for the sins are also granted. However, this has already been mentioned previously, that by the effect of righteous deeds, minor sins (saghirah) are forgiven, and different types of sins are forgiven by different acts, and the body is cleansed and purified from them.

84. Commentary:

➊ Although rinsing the mouth (madhmadah) and sniffing water into the nose (istinshaq) are not explicitly mentioned in the Noble Qur’an, they are mentioned abundantly in the hadiths. The Noble Prophet sallallahu alayhi wa sallam said: «إذا توضا أحدکم فلیجعل في أنفه ماء ثم لینشر» “When any one of you performs ablution (wudu), he should put water into his nose, then expel it.” [سنن أبي داود ، الطھارة ، حدیث 140]
Furthermore, he said: «بالغ في الاستنشاق الا ان تکون صائما» “Exaggerate in sniffing water into the nose, unless you are fasting.” In these hadiths, there is a command to sniff water into the nose, and a command implies obligation. Regarding rinsing the mouth, he said: «اذا توضات فمضمض» “When you perform ablution, rinse your mouth.” From this hadith, it is also evident that the Prophet sallallahu alayhi wa sallam commanded rinsing the mouth during ablution, which establishes its obligation. In the Noble Qur’an, the verse ﴿fa-ghsilū wujūhakum﴾ (“wash your faces”) commands washing the face, and the nose and mouth are included in the face; therefore, their ruling will also be obligatory. Due to their separate names, they are not excluded from the original entity, just as the cheeks and eyes are not excluded from the face. Another supporting evidence for the obligation of madhmadah and istinshaq is that the Messenger of Allah sallallahu alayhi wa sallam adhered to them throughout his life. Nowhere is it found from him or from the noble Companions radi Allahu anhum that he ever omitted them. Moreover, his performance of ablution was a practical explanation of the verse of ablution, so their ruling will also be of obligation. Those scholars who, on the basis of “ten from the sunnahs,” have considered madhmadah and istinshaq to be sunnah, because these acts are mentioned in that hadith, what is their view regarding the other acts of natural disposition (fitrah) mentioned in the same hadith? Because fulfilling these acts of fitrah is necessary, such as shaving the pubic hair and cleaning the armpits, etc.—can these be omitted? So, if by “sunnah” they mean the technical sunnah which, according to the jurists, is in contrast to obligation (wajib), then this view is, in light of the aforementioned evidences, clearly less preferable. In any case, performing both during ablution (wudu) and ritual bath (ghusl) is necessary; if they are omitted in ablution, the ablution is invalid and must be repeated. This is the position of a group of eminent imams, such as Imam Ahmad, Ishaq, and Abdullah ibn al-Mubarak rahimahullah, etc. See [جامع الترمذي ، الطھارة ، حدیث : 27]

➋ From a natural perspective as well, rinsing the mouth and sniffing water into the nose are necessary, because all the recitations and remembrances of prayer are performed through the mouth and nose. If these two organs are not cleaned, not only will there be deficiency in performance, but the nearby worshippers and angels will also be harmed by the odor.

➌ “All his previous sins are forgiven.” This refers to those sins that are eligible for forgiveness, such as minor sins (saghā’ir), whereas for the forgiveness of major sins (kabā’ir), repentance and seeking forgiveness are necessary.

➍ It is recommended (mustahabb) to perform two units (rak‘ahs) of prayer after ablution. And these can be performed whenever ablution is done.

➎ This hadith also proves that maintaining the prescribed order during ablution is necessary.

85. Commentary: “Up to the elbows” means to wash including the elbows, because here «إلی» “up to” «مع» is in the sense of “including.” See: [ذخیرۃ العقبیٰ شرح سنن النسائي : 276/2]

146. Commentary:

➊ The apparent meaning of these hadiths is that all previous sins are forgiven through these deeds, whether they are minor (saghirah) or major (kabirah), and indeed this is a necessary consequence of Allah’s vast mercy and tremendous power. Furthermore, the phrase in «من عمل» “whatever the deed may be” also supports this position. However, the majority of scholars, considering other narrations, have stated that here “sins” refers to minor sins, provided that one abstains from major sins. Repentance (tawbah) is necessary for the forgiveness of major sins. For details, see: [فتح الباری : 342/1 ، تحت حدیث : 159 ، و شرح مسلم للنوی : 141/3 ، تحت حدیث : 228]

➋ The meaning of forgiveness of sins until the next prayer is that Allah, the Exalted, will not hold one accountable for them.

Commentary: (1) (Maqa‘id)
Near the house of Uthman radi Allahu anhu, or near the mosque, there was a place where people would gather and sit together during their free time.

(2)
The noble Companions radi Allahu anhum would memorize the sayings and actions of the Prophet sallallahu alayhi wa sallam, act according to them, and demonstrate them to others in the same manner so that they could be well understood.

(3)
One effective method of teaching is that the teacher performs the action himself so that the students, by observing, try to do likewise.
Especially in practical matters such as ablution (wudu), prayer (salah), pilgrimage (hajj), ‘umrah, etc., this method is very beneficial.

(4)
Do not be arrogant or deceived—this means that a person should not become arrogant thinking that all his sins have been forgiven and that he is completely pure and chaste.

Benefit:
.... The verse to which Hazrat Uthman radi Allahu anhu alluded in the aforementioned hadith, regarding it Imam Malik rahimahullah has presented his opinion, whereas the most correct view on this matter is that of the narrator of this hadith, ‘Urwah rahimahullah, who transmitted this hadith from Humran rahimahullah. He states that Hazrat Uthman radi Allahu anhu intended this verse:
«إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَىٰ مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ ۙ أُولَٰئِكَ يَلْعَنُهُمُ اللَّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ ‎» [البقره 2: 159]
“Indeed, those who conceal the clear proofs and guidance which We have revealed, after We have made it clear for the people in the Book, those are cursed by Allah and cursed by those who curse.”
[بخاري: 160، مسلم: 227/6] Thus, it is as if Hazrat Uthman radi Allahu anhu, out of fear of the consequences of concealing (knowledge), is narrating the hadith.

➊ By «فَأَحْسَنَ الْوُضُوءَ» is meant that one should fully observe the characteristics and etiquettes of ablution (wudu), and furthermore, this hadith expresses the importance of learning the etiquettes and conditions of ablution and being careful to act upon the learned Sunnah method. There should be eagerness to perform ablution in the manner that is correct and reliable, and one should avoid getting entangled in disputes. Thus, it is more appropriate for the one performing ablution to be keen regarding the rulings of ablution, such as reciting «بسم الله» at the beginning of ablution, making the intention (niyyah) for ablution, rinsing the mouth (madmadah), putting water into the nose (istinshaq), blowing out the nose (istinthar), wiping the entire head (masah), wiping the ears, rubbing the limbs of ablution, performing ablution consecutively, and maintaining the prescribed order in ablution. And by consensus, it is also necessary to obtain pure water for ablution. [نووي: 110/3]

➋ Through the aforementioned method of ablution, minor sins committed in the interval between two prayers are forgiven; however, if there are no minor sins, then there is a reduction in major sins, and if a person is free from both minor and major sins, then his ranks are elevated and his good deeds are increased. Furthermore, this hadith contains encouragement to perform ablution in a good manner according to the Sunnah method.

Lexical Explanation:
«بِوَضُوء» is with a fatha on the “waw.” It refers to the water with which ablution (wudu) is performed.
«تَمَضْمَضَ» is derived from «اَلْمَضْمَضَة». Its meaning is to take water into the mouth, move it around, and then spit it out.
«اِسْتَنْشَقَ» is derived from «اِسْتِنْشَاق». It means to take water into the inner part of the nose and, by inhaling, draw it upwards.
«اِسْتَنْشَرَ» refers to expelling the water that was taken into the nose and blowing it out.
«اَلْمِرْفَقِ» is with a kasrah on the “mim,” sukun on the “ra,” and fatha on the “fa,” meaning the elbow, which is the joint bone between the forearm and the upper arm.
«إِلَى الْكَعْبَيْنِ» means up to the ankles—the place where the shin and the foot meet; the protruding bones. In Bulugh al-Maram, at the end of this hadith, there are also these words which the author has omitted for brevity: Then Sayyiduna Uthman radi Allahu anhu said: The Prophet sallallahu alayhi wa sallam performed ablution in this manner and said: «من توضا نحو وضوئي هذا ثم صلى ركعتين لا يحدث فيهما نفسه غفرله ما تقدم من ذنبه» “Whoever performs ablution like this of mine, then offers two units of prayer and does not let anything unrelated to the prayer enter his heart during them, all his past sins will be forgiven.”

Benefit:
From this hadith, it is established that washing the hands, mouth, and feet three times each during ablution (wudu) is proven. In another narration, washing twice is mentioned, and in some narrations, washing once is mentioned. The hadith scholars and jurists have reconciled these narrations by stating that washing each limb once is obligatory, and washing three times is Sunnah; washing twice is also sufficient. Imam Nawawi rahimahullah has transmitted consensus (ijma‘) that only washing once is obligatory.

Narrators of the Hadith:
SR Humran rahimahullah ER: With a dammah on the “ha” and sukun on the “mim.” Humran ibn Aban. “Aban” is with a fatha on the hamzah and a light “ba.” During the caliphate of Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu, Khalid ibn al-Walid radi Allahu anhu captured him in a military expedition. He came into the share of Musayyib ibn Nakhbah. Sayyiduna Uthman radi Allahu anhu purchased him from Musayyib and set him free. He belongs to the second generation (tabi‘in), is trustworthy, and died in 75 AH. Some have also mentioned his year of death as 76 and 71 AH.

SR Sayyiduna Uthman radi Allahu anhu ER: Uthman ibn Affan, the third rightly guided caliph and among the earliest forerunners (as-sabiqun al-awwalun). Two daughters of the Prophet sallallahu alayhi wa sallam, Sayyida Ruqayyah and Sayyida Umm Kulthum radi Allahu anhuma, were successively in his marriage. For this reason, he became well-known by the title “Dhu’n-Nurayn” (the Possessor of Two Lights). He drank the cup of martyrdom on Friday, 18th Dhu’l-Hijjah, 35 AH.