thus his heart remains tied to the mosques: every time he completes one prayer he is already waiting for the next. This, too, is among the deeds through which Allah effaces sins and elevates ranks. He ﷺ said, “That is ribāṭ, that is ribāṭ,” meaning standing guard over every form of goodness. It falls under Allah’s command: “O you who believe, be patient, outdo others in patience, remain stationed, and be mindful of Allah so that you may prosper” (Q 3:200).

The author then cites the ḥadith of Abū Mālik al-Ashʿarī—may Allah be pleased with him—in which the Prophet ﷺ said, “al-ṭahūr (purification) is half of faith.” The term embraces purification with water, with tayammum, and the cleansing of the heart from idolatry, doubt, rancor, malice toward the Muslims, and every impurity that must be removed. It therefore covers both physical and spiritual purification. “Half of faith” means that this cleansing is one half, while the other half is adorning oneself with noble character and righteous deeds. Nothing is truly complete until it is first purged of blemishes and then perfected with virtues: removal of vices is one half; completion with virtues the other. Hence he said, “Purification is half of faith,” with the second half being attainment of virtuous character and good works.

Finally, the author closes the chapter with the ḥadith of ʿUmar ibn al-Khaṭṭāb—may Allah be pleased with him—stating that when a person performs ablution thoroughly and then says: “I testify that there is no god but Allah alone without partner, and I testify that Muhammad is His servant and Messenger,” the eight gates of Paradise are opened for him and he may enter through whichever of them he wishes. Al-Tirmidhī—may Allah have mercy on him—adds the supplication: “O Allah, make me among those who constantly repent, and make me among those who keep themselves pure.” These reports all highlight the virtue of wuḍūʾ (ritual ablution).