Holiness is a part of faith and cleanliness is a part of faith 1331658757

On the authority of Abu Malik al-Ash'ari, the Messenger of God, may God bless him and grant him peace, said: Holiness is a part of faith. (Sahih Muslim, Hadith No. 556, Musnad Ahmad, Hadith No. 22902; Sunan Daremi, Hadith No. 653; Sunan Bayhaqi Kubra, Hadith No. 185) Al-Tahoor Al-Tahoor, we want to purify it, and if it is a sign, it will not be cleansed, but it will be cleansed, and it will be half as good as the prayer, and may God bless you. The purpose here is to be holy. And the purpose by the organ is half. The reference here is to prayer. And prayer is not achieved without purity. So it is half of faith. And Allaah says (interpretation of the meaning): “And Allaah does not make your faith fruitless. (Kashful Mashkil Min Hadith Sahihain, No. 3010237) It means that the faith is not the same as the ablution, but the ablution is not valid for the faith, but the faith is the same as the prayer, God willing, the condition is good. That is half the truth and this saying is close to the sayings and possibly means that faith is affirmation by heart and criticism by appearances and all shields for faith and purity which includes prayer in its manifestation. Imam Nawabi (may Allah be pleased with him) said: Some people say that faith forgives the sins of the past. So azu. Because aju is not pure without faith. So aju is to be purified as an organ dependent on faith. And some say that the purpose of prayer here is by faith. As Allaah says (interpretation of the meaning): “And Allaah is not one to frustrate your faith.” And the condition for the prayer to be pure is purity. So this holiness became an organ. And to be an organ, it doesn't have to be half. This is the most logical of all statements. And it is possible that faith is the name of confession and outward expression of the mind. These two are the conditions for faith. And purity includes the prayer. Therefore, it is an external manifestation of faith (as it is one of the two branches of faith, so it is a part of faith). (Sharhe Nawabi-1/116) It is clear from the discussion of Keram in the hadith that the purpose of aju is by the purity mentioned in the hadith. Nothing else. All the muhaddithin agree on this point. And this hadith has come mainly for azur. That is why Azur has come to describe the virtues. So it means aju. It means to be holy. Not to be clean. It can be purified in unclean condition and by performing ablution. Again, it is possible to remain holy and unclean. As the clothes of the body have become dirty, they have not become unclean. I felt tears on my face, I didn't feel unclean. If that person performs ablution, then he has become pure. It is permissible for him to offer prayers and recite the Qur'an in this situation. On the other hand, a person's clothes are clean and tidy. There is no dirt on the skin. But a splash of urine got on his shirt. No aju. Then that person is clean, but not holy. It is not permissible for him to recite the Qur'an or pray. Hope the matter is clear. 5551683945