وَقَوْلِ اللهِ عَزَّ وَجَلَّ: {مَا يُرِيدُ اللهُ لِيَجْعَلَ عَلَيْكُم مِّنْ حَرَجٍ وَلَكِن يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ} (المائدة : ٦)
Allah the Exalted says:
“Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.” (Al-Ma'idah: 6)
عَنْ أَبِي مَالِكِ الْأَشْعَرِيِّ (رضي الله عنه) قَالَ: قَالَ رَسُوْلُ اللهِ ﷺ : «الطَّهُورُ شَطْرُ الْإِيْمَانِ۲، وَالْحَمْدُ لِلَّهِ تَمْلَأُ الْمِيزَانَ، وَسُبْحَانَ اللهِ وَالْحَمْدُ لِلَّهِ تَمْلَانِ - أَوْ تَمْلَأُ - مَا بَيْنَ السَّمَاوَاتِ وَالْأَرْضِ، وَالصَّلَاةُ نُوْرُ، وَالصَّدَقَةُ بُرْهَانٌ، وَالصَّبْرُ ضِيَاءُ، وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ. كُلُّ النَّاسِ يَغْدُوْ فَبَائِعٌ نَفْسَهُ، فَمُعْتِقُهَا أَوْ مُوْبِقُهَا. رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ: «لَا إِلَهَ إِلَّا اللهُ وَاللهُ أَكْبَرُ تَمْلَانِ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ».
Abu Malik Al-Ash'ari (may Allah be pleased with him) narrated that the Messenger of Allah (peace be upon him) said: "Purification is half of faith. Saying 'Alhamdulillah' fills the scale, and saying 'SubhanAllah' and 'Alhamdulillah' together fill the space between the heavens and the earth. Prayer is light, charity is proof, patience is brightness, and the Qur'an is an argument for you or against you. Every person sets out in the morning as a merchant of his soul, either freeing it or ruining it." [Narrated by Muslim]
In another narration: "'La ilaha illallah' and 'Allahu Akbar' fill the space between the heaven and the earth."
Notes / الحواشي
2 His statement: "Purification is half of faith", the most apparent explanation is that it is considered half because faith removes both major and minor sins, whereas ablution specifically pertains to the removal of minor sins. Additionally, according to our school of thought, this ablution must also be accompanied by intention for it to become an act of worship that expiates sins. This is as mentioned in Al-Mirqat.
۲ قوله: الطهور شطر الإيمان الأظهر أن يقال: إنما كان شطرا له؛ لأن الإيمان يحط الكبائر والصغائر، والوضوء يختص بالصغائر، ولا بد من تقييد هذا الوضوء عندنا أيضًا بالنية؛ ليصير عبادة مكفرا للسيئة. كذا في «المرقاة».
وَعَنْ رَجَلٍ مِنْ بَنِي سُلَيْمٍ قَالَ: عَدَّهُنَّ رَسُوْلُ اللهِ ﷺ فِي يَدِي أَوْ فِي يَدِهِ، قَالَ: التَّسْبِيحُ نِصْفُ الْمِيزَانِ، وَالْحَمْدُ لِلَّهِ مَمْلَؤُهُ، وَالتَّكْبِيرُ يَمْلَأُ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ، وَالصَّوْمُ نِصْفُ الصَّبْرِ، وَالطُّهُورُ نِصْفُ الْإِيْمَانِ. رَوَاهُ التَّرْمِذِيُّ، وَقَالَ: هَذَا حَدِيْثُ حَسَنٌ.
A man from the tribe of Banu Sulaym narrated: The Messenger of Allah ﷺ counted them in my hand or in his hand and said: "Glorification of Allah (tasbih) is half of the scale, and saying 'Alhamdulillah' (All praise is due to Allah) fills the scale, and saying 'Allahu Akbar' (Allah is the Greatest) fills what is between the heavens and the earth. Fasting is half of patience, and purification is half of faith." [Narrated by Tirmidhi, who said: This is a Hasan Hadith]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَلَا أَدُلُّكُمْ عَلَى مَا يَمْحُو اللهُ بِهِ الْخَطَايَا وَيَرْفَعُ بِهِ الدَّرَجَاتِ ؟ قَالُوا : بَلَى يَا رَسُولَ اللهِ. قَالَ: «إِسْبَاغُ الْوُضُوْءِ عَلَى الْمَكَارِهِ، وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ، وَانْتِظَارُ الصَّلَاةِ بَعْدَ الصَّلَاةِ، فَذَلِكُمُ الرِّبَاطُ».
وَفِي حَدِيْثِ مَالِكِ بْنِ أَنَسٍ: فَذَلِكُمُ الرِّبَاطُ، فَذَلِكُمُ الرِّبَاطُ رَدَّدَ مَرَّتَيْنِ. رَوَاهُ مُسْلِمُ، وَفِي رِوَايَةِ التَّرْمِذِي ثَلَاثًا.
Abu Hurayrah reported that the Messenger of Allah ﷺ said: "Shall I not tell you about what Allah uses to erase sins and elevate ranks?" They said: "Yes, O Messenger of Allah." He said: "Perfecting ablution even under difficult circumstances, taking many steps to the mosques, and waiting for one prayer after the other. That is ribaat (dedication in Allah’s cause)."
In the narration of Malik ibn Anas, it is repeated: "That is ribaat, that is ribaat," twice. [Narrated by Muslim]
In Tirmidhi's narration, it is repeated three times.
وَعَنْ عُثْمَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ خَرَجَتْ خَطَايَاهُ مِنْ جَسَدِهُ حَتَّى تَخْرُجَ مِنْ تَحْتِ أَظْفَارِهِ. رَوَاهُ مُسْلِمُ.
Uthman reported that the Messenger of Allah ﷺ said: "Whoever performs ablution and perfects it, his sins depart from his body, even from beneath his nails." [Narrated by Muslim]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ أَوْ الْمُؤْمِنُ، فَغَسَلَ وَجْهَهُ خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنِهِ 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 خَرَجَ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلَاهُ مَعَ الْمَاءِ أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ، حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوْبِ. رَوَاهُ مُسْلِمٌ.
Abu Hurayrah reported that the Messenger of Allah ﷺ said: "When a Muslim or believer performs ablution, and he washes his face, every sin that he looked at with his eyes is washed away with the water, or with the last drop of water. When he washes his hands, every sin that his hands have committed is washed away with the water, or with the last drop of water. When he washes his feet, every sin that his feet walked towards is washed away with the water, or with the last drop of water, until he emerges purified from sins." [Narrated by Muslim]
وَعَنْ عُثْمَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ : «مَا مِنِ امْرِئٍ مُسْلِمٍ تَحْضُرُهُ صَلَاةٌ مَكْتُوبَةٌ فَيُحْسِنُ وُضُوْءَهَا وَخُشُوْعَهَا وَرُكُوْعَهَا، إِلَّا كَانَتْ كَفَّارَةً لِمَا قَبْلَهَا مِنَ الذُّنُوْبِ مَا لَمْ يُؤْتِ كَبِيرَةً، وَذَلِكَ الدَّهْرَ كُلَّهُ. رَوَاهُ مُسْلِمُ.
Uthman reported that the Messenger of Allah ﷺ said: "There is no Muslim who, when the prescribed prayer becomes due, performs its ablution properly, with humility and proper bowing, except that it becomes an expiation for his previous sins, as long as he does not commit a major sin. And this is true for all time." [Narrated by Muslim]
وَعَنْهُ (رضي الله عنه): أَنَّهُ تَوَضَّأَ فَأَفْرَغَ عَلَى يَدَيْهِ ثَلَاثًا، ثُمَّ تَمَضْمَضَ وَانْتَثَرَ، ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثًا، ثُمَّ غَسَلَ يَدَهُ الْيُمْنَى إِلَى الْمِرْفَقِ ثَلَاثًا، ثُمَّ غَسَلَ يَدَهُ الْيُسْرَى إِلَى الْمِرْفَقِ ثَلَاثًا، ثُمَّ مَسَحَ بِرَأْسِهِ، ثُمَّ غَسَلَ رِجْلَهُ الْيُمْنَى ثَلَاثًا، ثُمَّ الْيُسْرَى ثَلَاثًا، ثُمَّ قَالَ: رَأَيْتُ رَسُولَ اللهِ ﷺ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا. ثُمَّ قَالَ: «مَنْ تَوَضَّأَ وُضُوْنِي هَذَا، ثُمَّ يُصَلِّي رَكْعَتَيْنِ لَا يُحَدِّثُ نَفْسَهُ فِيْهِمَا بِشَيْءٍ غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ». مُتَّفَقٌ عَلَيْهِ، وَلَفْظُهُ لِلْبُخَارِيِّ.
Uthman narrated that he performed ablution by pouring water over his hands three times, then rinsing his mouth and nose, then washing his face three times. He washed his right hand up to the elbow three times, then his left hand up to the elbow three times. He wiped his head and washed his right foot three times, then his left foot three times. Then he said, "I saw the Messenger of Allah ﷺ perform ablution similar to mine." He then said, "Whoever performs ablution like mine and then prays two rak’ahs without allowing his thoughts to distract him during them, his previous sins will be forgiven." [Agreed upon, and this version is from Bukhari]
وَعَنْ عُقْبَةَ بْنِ عَامِرٍ (رضي الله عنه) قَالَ : قَالَ رَسُولُ اللهِ ﷺ: «مَا مِنْ مُسْلِمٍ يَتَوَضَّأُ فَيُحْسِنُ وُضُوْنَهُ، ثُمَّ يَقُوْمُ فَيُصَلِّي رَكْعَتَيْنِ مُقْبِلًا عَلَيْهِمَا بِقَلْبِهِ وَوَجْهِهِ، إِلَّا وَجَبَتْ لَهُ الْجَنَّةُ». رَوَاهُ مُسْلِمٌ.
Uqbah ibn Amir reported that the Messenger of Allah ﷺ said: "There is no Muslim who performs ablution properly and then stands to pray two rak’ahs, focusing his heart and face on them, except that Paradise becomes guaranteed for him." [Narrated by Muslim]
وَعَنْ عُمَرَ بْنِ الْخَطَّابِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَا مِنْكُمْ مِنْ أَحَدٍ يَتَوَضَّأُ فَيَبْلُغُ أَوْ فَيُسْبِغُ الْوُضُوءَ، ثُمَّ يَقُوْلُ: أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ - وَفِي رِوَايَةٍ: «أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُهُ - إِلَّا فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ الثَّمَانِيَةُ، يَدْخُلُ مِنْ أَيْهِمَا شَاءَ». رَوَاهُ مُسْلِمٌ. وَزَادَ التَّرْمِذِيُّ: «اللهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ، وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ».
Umar ibn al-Khattab reported that the Messenger of Allah ﷺ said: "None of you performs ablution, completing and perfecting it, then says, 'I bear witness that there is no god but Allah, and that Muhammad is His servant and Messenger' – in one narration: 'I bear witness that there is no god but Allah alone, without any partners, and I bear witness that Muhammad is His servant and Messenger' – except that all eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes." [Narrated by Muslim]
Tirmidhi added: "O Allah, make me among those who repent often, and make me among those who purify themselves."
وَعَنْ أَبِي سَعِيدٍ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ تَوَضَّأَ فَقَالَ بَعْدَ فَرَاغِهِ۱ مِنْ وُضُوئِهِ: سُبْحَانَكَ اللهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوْبُ إِلَيْكَ، كُتِبَ فِي رَةٌ، ثُمَّ جُعِلَ فِي طَابِع فَلَمْ يُكْسَرُ إِلَى يَوْمِ الْقِيَامَةِ». رَوَاهُ النَّسَائِيُّ وَالْحَاكِمُ.
Abu Sa'id reported that the Messenger of Allah ﷺ said: "Whoever performs ablution and then, after completing it, 1 says: 'Glory and praise be to You, O Allah. I bear witness that there is no god but You. I seek Your forgiveness and repent to You,' it will be written on a parchment, then sealed, and it will not be broken until the Day of Resurrection." [Narrated by al-Nasa'i and al-Hakim]
However, it is stated in al-Hilah that what has been authentically transmitted from the Sunnah is the recitation of the aforementioned supplication (of the two testimonies of faith) immediately after ablution.
Notes / الحواشي
1 His statement: "He said after completing it..." It is mentioned in Sharh al-Munya al-Kabir (Commentary on "al-Munya"): One of the etiquettes of ablution is to say after completing it: "Glory and praise be to You, O Allah. I bear witness that there is no deity except You, alone without any partner. I seek Your forgiveness and repent to You. And I bear witness that Muhammad is Your servant and Messenger," while looking towards the sky. Additionally, it is recommended to say upon completing or during the ablution: "O Allah, make me among those who repent often, and make me among those who purify themselves, and make me among Your righteous servants upon whom there shall be no fear, nor shall they grieve."
۱ قوله: فقال بعد فراغه إلخ وقال في شرح المنية الكبيري: من آداب الوضوء أن يقول بعد فراغه: «سبحانك اللهم وبحمدك، أشهد أن لا إله إلا أنت وحدك لا شريك لك، أستغفرك وأتوب إليك، وأشهد أن محمدا عبدك ورسولك ناظرا إلى السماء، وأن يقال عند تمامه أو في خلاله: «اللهم اجعلني من التوابين واجعلني من المتطهرين واجعلني من عبادك الصالحين، الذين لا خوف عليهم ولا هم يحزنون». لكن قال في «الحيلة»: إن الوارد في السنة بعده متصلا بما تقدم من ذكر الشهادتين.
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ : مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ، ثُمَّ رَفَعَ بَصَرَهُ إِلَى السَّمَاءِ، ثُمَّ قَالَ: أَشْهَدُ أَنَّ لَا إِلَهَ إِلَّا اللهُ، وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ ، يَدْخُلُ مِنْ أَيُّهَا شَاءَ». رَوَاهُ النَّسَائِيُّ.
Thawban narrated that the Messenger of Allah ﷺ said: "Whoever performs ablution and perfects it, then raises his gaze towards the sky and says: 'I bear witness that there is no deity worthy of worship except Allah, alone without any partner, and I bear witness that Muhammad is His servant and Messenger,' the gates of Paradise will be opened for him, and he may enter through whichever one he wishes." [Narrated by al-Nasa'i]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرَّا مُحَجَّلِينَ مِنْ آثَارِ الْوُضُوءِ، فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيْلَ غُرَّتَهُ۱ فَلْيَفْعَلْ». مُتَّفَقٌ عَلَيْهِ.
Abu Huraira narrated that the Messenger of Allah ﷺ said: "Indeed, my nation will be called on the Day of Judgment with radiant faces and bright limbs 1 from the traces of ablution. So, whoever among you can increase the radiance of his face and limbs should do so."
[Agreed upon]
It is recommended to extend beyond the elbows and ankles without specific time constraints.
To extend up to the middle of the forearm and shin.
To extend up to the shoulders and knees.
Al-Nawawi concluded that the hadiths support all of these views. The second opinion was also mentioned by al-Tahawi in "Sharh al-Shar'iah," who restricted it to this view.
Notes / الحواشي
1 Regarding the statement: "to prolong the radiance of the face and limbs," in the commentary of "Radd al-Muhtar," it is mentioned that it is an etiquette of ablution to prolong the radiance (ghurra) and brightness (tahjil). In "al-Bahr," it is explained that prolonging the radiance refers to increasing beyond the defined limit. In "al-Hilya," it is noted that tahjil applies to the hands and feet. There is no fixed limit mentioned by our scholars. Al-Nawawi reported a difference of opinion among the Shafi'iyyah on this matter, with three views:
۱ قوله : أن يطيل غرته وقال في رد المحتار: من آداب الوضوء إطالة غرته وتحجيله. وفي «البحر»: إطالة الغرة تكون بالزيادة على الحد المحدود. وفي الحلية»: والتحجيل يكون في اليدين والرجلين، وهل له حد؟ لم أقف فيه على شيء لأصحابنا، ونقل النووي اختلاف الشافعية فيه على ثلاثة أقوال الأول: أنه يستحب الزيادة فوق المرفقين والكعبين بلا توقيت الثاني: إلى نصف العضد والساق الثالث: إلى المنكب والركبتين. قال: والأحاديث تقتضني ذلك كله. اهـ ونقل الطحاوي الثاني عن شرح الشرعة مقتصرا عليه.
وَعَنْهُ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوُضُوْءُ». رَوَاهُ مُسْلِمٌ.
From him (i.e., the Prophet ﷺ), it is reported that the Messenger of Allah ﷺ said: "The radiance of a believer reaches as far as the ablution." [Narrated by Muslim]
وَعَنْ ثَوْبَانَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «اسْتَقِيمُوا وَلَنْ تُحْصُوْا، وَاعْلَمُوا أَنَّ خَيْرَ أَعْمَالِكُمُ الصَّلَاةُ، وَلَا يُحَافِظُ عَلَى الْوُضُوْءِ إِلَّا مُؤْمِنٌ». رَوَاهُ مَالِكُ وَأَحْمَدُ وَابْنُ مَاجَهِ وَالدَّارِمِيُّ.
From Thawban (may Allah be pleased with him), it is reported that the Messenger of Allah ﷺ said: "Be upright and you will never be able to fully do so, and know that the best of your deeds is the prayer. Only a believer will maintain the ablution." [Narrated by Malik, Ahmad, Ibn Majah, and Darimi]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «مَنْ تَوَضَّأَ عَلَى طُهْرٍ۲ كُتِبَ لَهُ عَشْرُ حَسَنَاتٍ». رَوَاهُ التَّرْمِذِيُّ.
From Ibn Umar (may Allah be pleased with him), it is reported that the Messenger of Allah ﷺ said: "Whoever performs ablution while in a state of purity 2 (i.e., already in a state of wudu), ten good deeds will be recorded for him." [Narrated by Tirmidhi]
Notes / الحواشي
2 The statement "Whoever performs ablution while in a state of purity" refers to the practice of performing wudu while already being in a state of wudu. It is considered an act of virtue to renew one's ablution while still in a state of wudu. This is mentioned in Al-Maniya. In Rad al-Muhtar, it is explained that the recommended act of renewing wudu applies after performing a prayer or engaging in any other action that necessitates purity, such as performing the prostration of recitation or touching the Qur'an. This is also noted in Al-Shar'ah and Al-Quniyah.
۲ قوله: من توضأ على طهر إلخ ومن الآداب أن يتوضأ على الوضوء. قاله في المنية». وقال في رد المحتار»: وإنما يستحب الوضوء، إذا صلى بالوضوء الأول صلاة، أو عمل عملا مما هو المقصود من شرعيته، كسجدة التلاوة ومس المصحف. كذا في «الشرعة» و«القنية».
وَعَنْ عَبْدِ اللهِ الصُّنَابِحِيَّ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «إِذَا تَوَضَّأُ الْعَبْدُ الْمُؤْمِنُ. فَمَضْمَضَ خَرَجَتِ الْخَطَايَا مِنْ فِيْهِ، وَإِذَا اسْتَنْثَرَ خَرَجَتِ الْخَطَايَا مِنْ أَنْفِهِ، وَإِذَا غَسَلَ وَجْهَهُ خَرَجَتِ الْخَطَايَا مِنْ وَجْهِهِ حَتَّى تَخْرُجَ مِنْ تَحْتِ أَشْفَارِ عَيْنَيْهِ، فَإِذَا غَسَلَ يَدَيْهِ خَرَجَتِ الْخَطَايَا مِنْ يَدَيْهِ حَتَّى تَخْرُجَ مِنْ تَحْتِ أَظْفَارِ يَدَيْهِ، فَإِذَا مَسَحَ بِرَأْسِهِ خَرَجَتِ الْخَطَايَا مِنْ رَأْسِهِ حَتَّى تَخْرُجَ مِنْ أُذُنَيْهِ، فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَتِ الْخَطَايَا مِنْ رِجْلَيْهِ حَتَّى تَخْرُجَ مِنْ أَظْفَارِ رِجْلَيْهِ، ثُمَّ كَانَ مَشْيُهُ إِلَى الْمَسْجِدِ وَصَلَاتُهُ نَافِلَةٌ. رَوَاهُ مَالِكُ مُرْسَلًا.
The hadith describes the spiritual purification process through ablution (wudu). When a believing servant performs wudu, the impurities or sins are cleansed from various parts of the body: from the mouth when rinsing, from the nose when sniffing, from the face while washing it, from the hands when washing up to the wrists, from the head when wiping, and from the feet when washing up to the ankles. This purification continues until all impurities are removed, even from under the nails. Afterward, if the person walks to the mosque for prayer, they are considered to have performed a voluntary prayer. [This narration was [Narrated by Malik, though it is mursal (a type of narration without a direct link to the companion)]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه): أَنَّ رَسُوْلَ اللهِ ﷺ أَتَى الْمَقْبُرَةَ، فَقَالَ: «السَّلَامُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ، وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَاحِقُوْنَ. وَدِدْتُ أَنَّا قَدْ رَأَيْنَا إِخْوَانَنَا». قَالُوْا: أَوَلَسْنَا إِخْوَانُكَ يَا رَسُوْلَ اللهِ؟ قَالَ: «أَنْتُمْ أَصْحَابِي، وَإِخْوَانُنَا الَّذِينَ لَمْ يَأْتُوا بَعْدُ.
فَقَالُوا: كَيْفَ تَعْرِفُ مَنْ لَمْ يَأْتِ بَعْدُ مِنْ أُمَّتَكَ يَا رَسُولَ اللهِ؟ فَقَالَ: «أَرَأَيْتَ لَوْ أَنَّ رَجُلًا لَهُ خَيْلٌ غُرُ مُحَجَّلَةٌ بَيْنَ ظَهْرَيْ خَيْلِ دُهْمٍ بُهُم أَلَا يَعْرِفُ خَيْلَهُ؟ قَالُوا: بَلَى يَا رَسُولَ اللهِ. قَالَ: «فَإِنَّهُمْ يَأْتُوْنَ غُرًّا مُحَجَّلِيْنَ مِنَ الْوُضُوْءِ، وَأَنَا فَرَطُهُمْ عَلَى الْحَوْضِ». رَوَاهُ مُسْلِمٌ.
In this hadith, the Prophet ﷺ visits the graveyard and greets the believers resting there, saying, "Peace be upon you, O abode of a believing people. And indeed, if Allah wills, we will join you." The companions ask if they are not his brothers, and the Prophet ﷺ replies that they are his companions, but their brothers are those who have not yet arrived. When they ask how he would recognize those who have not yet come, he compares it to a man who has horses with distinctive white markings on their foreheads and legs. Just as the man would recognize his horses among others, the Prophet ﷺ would recognize his followers by their marks of purity from ablution (wudu), and he would be their guide at the Pond (Al-Hawd). This narration was [Narrated by Muslim]
وَعَنْ أَبِي الدَّرْدَاءِ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «أَنَا أَوَّلُ مَنْ يُؤْذَنُ لَهُ بِالسُّجُودِ يَوْمَ الْقِيَامَةِ، وَأَنَا أَوَّلُ مَنْ يُؤْذَنُ لَهُ أَنْ يُرْفَعَ رَأْسُهُ، فَأَنْظُرُ إِلَى مَا بَيْنَ يَدَيَّ، فَأَعْرِفُ أُمَّتِي مِنْ بَيْنِ الْأُمَمِ، وَمِنْ خَلْفِي مِثْلَ ذَلِكَ، وَعَنْ يَمِينِي مِثْلَ ذَلِكَ، وَعَنْ شِمَالِي مِثْلَ ذَلِكَ»، فَقَالَ رَجَلٌ: يَا رَسُولَ اللهِ، كَيْفَ تَعْرِفُ أُمَّتَكَ مِنْ بَيْنِ الْأُمَمِ فِيْمَا بَيْنَ نُوحٍ إِلَى أُمَّتِكَ؟ قَالَ: هُمْ غُرُ مُحَجَّلُوْنَ مِنْ أَثَرِ الْوُضُوْءِ، لَيْسَ أَحَدٌ كَذَلِكَ غَيْرَهُمْ، وَأَعْرِفُهُمْ أَنَّهُمْ يُؤْتَوْنَ كُتُبَهُمْ بِأَيْمَانِهِمْ، وَأَعْرِفُهُمْ تَسْعَى بَيْنَ أَيْدِيهِمْ ذُرِّيَّتُهُمْ». رَوَاهُ أَحْمَدُ.
In this hadith, the Prophet ﷺ describes a unique and distinguishing feature of his followers on the Day of Judgment. He will be the first to be allowed to prostrate, and the first to be permitted to raise his head. When he does, he will see before him and recognize his followers from among the nations. They will be identifiable by their distinct marks, such as the white marks of ablution (wudu), and their deeds will be evident as they will be given their deeds in their right hands. The Prophet ﷺ will also recognize their descendants walking before them. A companion asks how the Prophet ﷺ will recognize his followers among all the nations, and the Prophet ﷺ explains that their distinguishing marks from the effects of wudu will be visible, and no other nation will have this unique sign. [Narrated by Ahmad]