سنن ترمذي
Tirmidhi
كتاب الطهارة عن رسول الله صلى الله عليه وسلمThe Book on Purification
بَابُ مَا جَاءَ فِي فَضْلِ الطُّهُورِChapter: What Has Been Related About The Virtue Of Purification
Hadith 2
اُردوEn
حَدَّثَنَا إِسْحَاق بْنُ مُوسَى الْأَنْصَارِيُّ، حَدَّثَنَا مَعْنُ بْنُ عِيسَى الْقَزَّازُ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ . ح وحَدَّثَنَا قُتَيْبَةُ، عَنْ مَالِكٍ، عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ، عَنْ أَبِيهِ، عَنْ ، أَبِي هُرَيْرَةَ , قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوِ الْمُؤْمِنُ فَغَسَلَ وَجْهَهُ ، خَرَجَتْ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ الْمَاءِ ، أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ أَوْ نَحْوَ هَذَا ، وَإِذَا غَسَلَ يَدَيْهِ خَرَجَتْ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ ، أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ ، حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوبِ " . قَالَ أَبُو عِيسَى : هَذَا حَسَنٌ صَحِيحٌ وَهُوَ حَدِيثُ مَالِكٍ ، عَنْ سُهَيْلٍ ، عَنْ أَبِيهِ ، عَنْ أَبِي هُرَيْرَةَ , وَأَبُو صَالِحٍ وَالِدُ سُهَيْلٍ هُوَ أَبُو صَالِحٍ السَّمَّانُ ، وَاسْمُهُ ذَكْوَانُ ، وَأَبُو هُرَيْرَةَ اخْتُلِفَ فِي اسْمِهِ ، فَقَالُوا : عَبْدُ شَمْسٍ ، وَقَالُوا : عَبْدُ اللَّهِ بْنُ عَمْرٍو ، وَهَكَذَا قَالَ : مُحَمَّدُ بْنُ إِسْمَاعِيل وَهُوَ الْأَصَحُّ . قَالَ أَبُو عِيسَى : وَفِي الْبَاب عَنْ عُثْمَانَ بْنِ عَفَّانَ , وَثَوْبَانَ , وَالصُّنَابِحِيِّ , وَعَمْرِو بْنِ عَبَسَةَ , وَسَلْمَانَ , وَعَبْدِ اللَّهِ بْنِ عَمْرٍو , وَالصُّنَابِحِيُّ الَّذِي رَوَى عَنْ أَبِي بَكْرٍ الصِّدِّيقِ لَيْسَ لَهُ سَمَاعٌ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَاسْمُهُ : عَبْدُ الرَّحْمَنِ بْنُ عُسَيْلَةَ وَيُكْنَى أَبَا عَبْدِ اللَّهِ ، رَحَلَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُبِضَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي الطَّرِيقِ ، وَقَدْ رَوَى عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَادِيثَ ، وَالصُّنَابِحُ بْنُ الْأَعْسَرِ الْأَحْمَسِيُّ صَاحِبُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يُقَالُ لَهُ : الصُّنَابِحِيُّ أَيْضًا ، وَإِنَّمَا حَدِيثُهُ قَالَ : سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " إِنِّي مُكَاثِرٌ بِكُمُ الْأُمَمَ فَلَا تَقْتَتِلُنَّ بَعْدِي " .
´Abu Hurairah narrated that :` Allah's Messenger said: "When a Muslim, or believer, performs Wudu', washing his face, every evil that he looked at with his eyes leaves with the water - or with the last drop of water, or an expression similar to that - and when he washes his hands, every evil he did with his hands leaves with the water - or with the last drop of water - until he becomes free of sin."
Related hadith on this topic
Explanation & Benefits
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
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
