Tirmidhi

Explanation:
1:
The scholars have mentioned several meanings for this. The best opinion, according to the author of (Tuhfat al-Ahwadhi), is that here "iman" (faith) refers to "prayer" (salah), just as in the statement of Allah, ﴿وَمَا كَانَ اللّهُ لِيُضِيعَ إِيمَانَكُمْ﴾ (al-Baqarah: 143), "iman" refers to prayer. And ablution (wudu) is a condition for prayer. (Ritual purity of the greater kind [taharah kubra, i.e., ritual bath (ghusl)] is also included in ablution, and in some narrations, the word (al-tahur) has also been mentioned.)

2:
Charity (sadaqah) is a proof of faith (iman), because only the one who has faith in Allah gives charity for Allah's sake.

3:
That is, if one has acted upon the Qur'an, then the Qur'an will benefit him; otherwise, it will testify against him.

Hadith Commentary: Benefits and Issues:
(1)
Purification and cleanliness have been declared as half of faith, because the purity and sincerity of the heart are the foundation upon which outward obedience and submission depend. If the heart is not pure and clean, then righteous deeds cannot be produced. Thus, purification is related to the inner self, while the rest of the deeds pertain to the outward. In this sense, it constitutes half: half is inward and half is outward, or the term “half” or “portion” is used to emphasize the importance of purification and cleanliness. The purpose is to show that purification is a special component of faith and an important and necessary branch of it.

Shah Waliullah rahimahullah, in his unparalleled book Hujjatullah al-Balighah, has considered the foundation and basis of religion and Shariah to be four things, and has included all other guidance and rulings under them. He states: “The highway of success and salvation to which the Prophets alayhimussalam invited, although it has many chapters and under each chapter are hundreds of thousands of rulings, yet despite their immense abundance, they all fall under these four fundamental headings:
(1) Purification (taharah).
(2) Humility (ikhbat).
(3) Generosity (samahah).
(4) Justice (adalat).”
Then Shah Sahib rahimahullah has explained the most delightful reality and details of each, which are worthy of study. (Hujjatullah al-Balighah: 1/53, 54)

(2)
AL-HAMDU LILLAH: Fills the scale. This indicates the existence of deeds and the scale of deeds, that righteous deeds have existence and weight, on the basis of which they will be weighed. The purpose of saying “al-hamdu lillah” is to express and acknowledge this certainty and reality, that all perfections and all those qualities for which anyone deserves praise and commendation, are found only in the Being of Allah Ta’ala. Therefore, the real praise and commendation is for Him. The weight of this certainty and testimony is so great that it fills the scale of deeds.

(3)
SUBHANALLAH: The purpose of saying “subhanallah” is to bear witness to the certainty and reality that the sacred Being of Allah Ta’ala is pure and free from every defect and shortcoming, and is above and free from everything that is contrary to His divine majesty. And the acknowledgment and affirmation of Allah Ta’ala’s glorification and praise is of such a high rank that it fills the heavens and the earth.

(4)
AS-SALATU NOORUN: Prayer (salat) is a light, whose effect is that a person is able to see the right path, and he walks in the world avoiding all kinds of indecencies and evil deeds. This has been stated in the Noble Qur’an as follows: “Indeed, prayer restrains from indecency and evil, and the remembrance of Allah is the greatest (thing).” (Surah al-Ankabut: 45) And in the Hereafter, the manifestation of the light of prayer will be such that it will become light and illumination for the worshipper in the darknesses of that place.

(5)
AS-SADAQATU BURHANUN: Charity (sadaqah) and alms (given for the sake of attaining Allah Ta’ala’s pleasure and approval) are a proof and evidence of a person being a Muslim and a believer. If there is no faith in the heart, then it is not easy to give away one’s earnings in charity for the sake of the Hereafter. And this refers to that charity which is not given for show, ostentation, or to display one’s greatness.

(6)
AS-SABRU DIYAUN: Patience (sabr) is light and illumination, meaning to suppress the desires of the self under the command of Allah Ta’ala and to endure all kinds of bitterness and unpleasantness in the path of religion is the result of this patience. Without its light and illumination, a person can neither obey nor refrain from sin and disobedience, nor can he stop himself from panic and restlessness in times of hardship and ease. Adherence to religion depends on this quality.

(7)
AL-QUR’ANU HUJJATUN LAKA AW ‘ALAYKA: The Qur’an is an argument and proof either for you or against you. If you made the Qur’an your guiding light and conducted all your affairs and matters of life in its light, then it will be an argument and proof in your favor. If your way of life was contrary to it, and you neglected its following and obedience, then its testimony and witness will be against you.

(8)
KULLU AN-NASI YAGHDU: That every person, no matter in what state or occupation he is living his life, every person’s life is a continuous trade and bargaining, and his life’s capital is his merchandise. If he is spending his life in servitude to Allah and seeking His pleasure, then he has gained the utmost profit from the capital of life and has earned the best for himself, thus providing the means for his salvation, saving himself from Allah’s wrath and displeasure and from Hellfire. On the contrary, if a person has lived a life of self-indulgence and forgetfulness of Allah, then he has destroyed and ruined his life’s capital, thus becoming deserving of Allah Ta’ala’s wrath and displeasure and preparing for himself the means to enter Hell.