. J (cont.)

1 Ibn Rajab, Jaami, vol. 2, p. 7. 2 Al-Nasaai included it in the chapter on the obligation of zakah, as zakah is specifically mentioned in the narration he records. Al-Qaari states that where people place this hadith is simply based on their own understanding of the hadith and is, therefore, not of great significance. See al-Qaari, vol. l , p. 3 1 9. 3 Al-Haitami, Fath, p. 1 84. 4 Ibn Rajab, Jaami, vol. 2, pp. 7-14. 5 Al-Haitami, Fath, p. 1 84. 6 The word, nisf, is exactly and literally one-half of something else. Hadith #23: "Purification is Half of Faith . . . " ( c) The third interpretation is that faith wipes away all of the major sins while ablution wipes away the minor sins. In this sense, it is "half' of faith. Ibn Rajah also refutes this interpretation. ( d) The fourth view is that the meaning of "faith" here is the prayer, as discussed under (5) above. Prayer is not accepted except with purity and that is why it is considered half of it. Ibn Rajah further points out that prayer is the . key to Paradise but ablution is the key to prayer. Hence, they are both needed to open to doors to Paradise. Ibn Rajah offers more evidence in favor of this interpretation. This is the opinion that ibn Rajah seems to favor since he does not offer anything to refute this view. But at the end of his discussion of all the views, he stated, "Allah knows what He meant by that and what the Messenger meant by that." ( e) A fifth view is that all of the acts of faith purify the heart. Purification by water purifies and cleans the body. Therefore, the acts of faith can be divided into two categories: acts that purify the external aspects and acts that purify the internal aspects. In that sense, purification is half of faith. Sultan concludes that this is a plausible interpretation.' (8) Al-Ghazzaali states that purification here refers to purification of the heart from envy, hatred, spitefulness and other diseases of the heart. Complete faith requires that the heart be free of these diseases. When a person makes the testimony of faith, he has completed half of the faith. When he cleanses his heart of these diseases, he has completed the other half.2 Given the above, the following are the possible translations and meanings of this part of the hadith: (A) "The reward for purification and cleanliness is up to half the reward for faith." (B) "Ablution is half of the faith, due to the sins that it wipes away." (C) "Purification is similar to half of the prayer." (D) "Purification is half of the faith because it encompasses the outward forms of submission." (E) "Purification from associating partners with Allah and sinful living is half of the faith." (F) "Purification in the sense of avoiding sins is half of the faith." (G) "Performing ablution is an act of faith." (H) "Ablution is half of the faith becomes it removes the external impurities." (I) "Purification of the heart from its spiritual diseases is one half of faith." It seems that (A) and (B) are definitively out of the question. The others all seem possible. Many of the others are consistent with each other and it is possible that more than one of them are meant. Purification may mean the 1 Sultaan, p. 197. 2 Quoted in al-Nawawi, Sharh Matn, pp. 99-1 00. Commentary on the Forty Hadith of al-Nawawi general sense of purification or it may mean the specific act of ablution and so forth. It is very difficult to determine which interpretation has the most weight to it. Allah knows best. If it is concluded that al-tuhoor means ablution (wudu), then this hadith discusses the following aspects: ablution, remembrance of Allah, prayer, zakah (as explicitly mentioned in one narration), fasting (as explicitly mentioned in one narration), followed by a general reference to applying the Quran. "The phrase al-hamdulillah ('All praise be to Allah') fills the scale." Al-Haitami states that this reward comes to the person who states this expression while thinking about its meaning and submitting to its implications.' Hence, a mere verbal statement without one's heart or mind being involved is not what is requested from the individual. (This point is also true for the saying of subhaanallaah that shall be discussed below.) There is a difference of opinion concerning the meaning of "fills the scale". Some state that this is a metaphorical statement: If al-hamdulillah had a physical mass to it, it would fill the scale. The second interpretation, which is much closer to the literal meaning, is that Allah will give deeds mass and form on the Day of Judgment. This can be proven through many hadith. This hadith is stating that the physical manifestation that Allah will give the statement al­ hamdulillah will be so great that it will fill the scale.2 The Meaning and Importance of al-Hamdulillah3 Al-Hamdulillah is a heartfelt expression of both praise and gratitude toward Allah.