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صحيح ابن خزيمه
Ibn Khuzaymah
كتاب: الوضوءBook of Wudu (Ablution)
بَابُ ذِكْرِ حَطِّ الْخَطَايَا بِالْوُضُوءِ مِنْ غَيْرِ ذِكْرِ صَلَاةٍ تَكُونُ بَعْدَهُChapter mentioning the removal of sins by ablution, even without a prayer afterward
Hadith 4
اُردوEn
حَدَّثَنَا يُونُسُ بْنُ عَبْدِ الأَعْلَى الصَّدَفِيُّ ، أَخْبَرَنَا ابْنُ وَهْبٍ ، أَنَّ مَالِكًا حَدَّثَهُ ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ وَجْهَهُ ، خَرَجَتْ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ ، فَإِذَا غَسَلَ يَدَيْهِ خَرَجَ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ كَانَ بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ ، فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَتْ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوبِ "
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) said: "When any Muslim or believing servant performs ablution, and washes his face, then with the water or with the last drop of water, all the sins which he committed with his eyes are washed away from his face. Then when he washes his hands, with the water or with the last drop of water, all the sins which his hands committed are washed away from his hands. Then when he washes his feet, with the water or with the last drop of water, all the sins to which his feet walked are washed away from his feet, until he becomes purified from sins."
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Farooq Rafi
Benefits:
In this hadith, the virtue of ablution (wudu) and the merit of washing the limbs during ablution are mentioned: that with the washing of each limb, the minor sins committed by that limb are erased, and upon completion of ablution, one becomes completely purified from those minor sins. Thereafter, prayer and other righteous deeds become a means for an increase in his good deeds.
In this hadith, the virtue of ablution (wudu) and the merit of washing the limbs during ablution are mentioned: that with the washing of each limb, the minor sins committed by that limb are erased, and upon completion of ablution, one becomes completely purified from those minor sins. Thereafter, prayer and other righteous deeds become a means for an increase in his good deeds.
Source: Sahih Ibn Khuzaymah: Commentary by Muhammad Farooq Rafee, Page: 4
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
The meaning of "sins fall away" is that sins are forgiven, and by "sins" here is meant minor sins (saghirah), because major sins (kabirah) are not forgiven without sincere repentance (tawbah).
2:
From this hadith it is understood that ablution (wudu) is a means of inner purification as well as physical cleanliness.
3:
Apparently, this is a difficult expression, because in technical terms, the rank of "hasan" is less than that of "sahih." So, despite this difference, how can both be combined in the same place? Various answers have been given regarding this. The best explanation has been provided by Hafiz Ibn Hajar rahimahullah:
(a)
If a hadith has two or more chains of transmission (isnads), then the meaning will be that this hadith is "hasan" according to one chain and "sahih" according to another chain. And if the hadith has only one chain, then its meaning is that for one group this hadith is "hasan" and for another it is "sahih"—that is, the hadith scholar is expressing doubt regarding this hadith, whether it is "hasan" or "sahih."
1:
The meaning of "sins fall away" is that sins are forgiven, and by "sins" here is meant minor sins (saghirah), because major sins (kabirah) are not forgiven without sincere repentance (tawbah).
2:
From this hadith it is understood that ablution (wudu) is a means of inner purification as well as physical cleanliness.
3:
Apparently, this is a difficult expression, because in technical terms, the rank of "hasan" is less than that of "sahih." So, despite this difference, how can both be combined in the same place? Various answers have been given regarding this. The best explanation has been provided by Hafiz Ibn Hajar rahimahullah:
(a)
If a hadith has two or more chains of transmission (isnads), then the meaning will be that this hadith is "hasan" according to one chain and "sahih" according to another chain. And if the hadith has only one chain, then its meaning is that for one group this hadith is "hasan" and for another it is "sahih"—that is, the hadith scholar is expressing doubt regarding this hadith, whether it is "hasan" or "sahih."
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 2
Hafiz Abu Samee'ah
Benefit:
Whoever keeps in mind the aforementioned ahadith while performing ablution (wudu), his heart experiences a remarkable sense of Allah’s vast forgiveness and mercy, and he attains a notable increase in piety (taqwa) and purification (tazkiyah), the spiritual delight and sweetness of which cannot be expressed in words.
Whoever keeps in mind the aforementioned ahadith while performing ablution (wudu), his heart experiences a remarkable sense of Allah’s vast forgiveness and mercy, and he attains a notable increase in piety (taqwa) and purification (tazkiyah), the spiritual delight and sweetness of which cannot be expressed in words.
Source: Muwatta Imam Malik by Abu Samia Mahmood Tabassum, Page: 60
