Did Imam Abu Hanifa R.A see the sin of a man who was making Wudhu
Some salafi show me the page of fazael-e-amaal in bab zikr that imam sahab saw the decreased sin(sagheera, kabeera) while a man performing wudooh. Could you please clarify?
In the name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
There are three aspects to the question.
a. Where did Sheikh Zakariyyah took this narration from?
b. Is it possible to perceive the effects of sin being removed?
c. How can one perceive sins of zina, which is from kabeerah(major), being washed, while wudhu only washes sagheera (minor) sins?
a. The incident has been mentioned in Fadha’il al-A’mal in the section of “Virtues of Dhikr” under the explanation of Hadeeth #12. Hazrat Sheikh Zakariyyah rahimahullah has cited this incident on authority of Allamah She’rani rahimahullah from him book, “al-Mezan al-Kubraa”. Furthermore the same incident has been mentioned in the other books as well, like the footnotes of Fatawa Imam Nawawi.
b. Perceiving such effects is the lifting of veil and exposition of realities. This is called Kashf or Ilham. My respected teacher Hadhrat Maulana Muhammad Saheb has discussed the reality of Kashf in his detailed treatise expounding various contentious issue surrounding the Fadha’il al-A’maal. This treatise can be downloaded Here. The particular chapter on Kashf can be read Here. We suffice the basis of Kashf in the Aquidah of Ahl Sunnah Wal Jama’ah with this exceptional treatise.
c. The only credible concern to the incident mentioned in Fadha’il al A’maal is the third aspect to this issue. Which is to inquire why would Imam Saheb rahimahullah be able to see signs of major sins being washed away, while the belief of Ahl Sunnah Wal Jama’a is that only minor sins (sagheerah) are forgiven through ablution. This question was posed to Hadhrat Sheikh Zakariyah Saheb rahimahullah himself, and he responded as hereunder:
“It is correct that only minor sins are forgiven through ablution, however still there is no contradiction. This is because many a times a sinful person performs ablution and in his heart he is regretful over his sins, (thinking) that I am presenting myself in the court of Allah with blackened face and repents. At this time all the sins are washed away, whether minor or major. This is because the repentance has been affirmed, because the reality of repentance (Tawbah) is to have regret over one’s transgression and make conviction not to repeat the sin again. So it is is very much plausible that Imam rahimahullah saw the condition of such a person who had made such repentance.
The second answer to any confusion here is that the impression of something being washed away is not sufficient evidence that the item itself has been completely removed as well. This is akin to merely washing some visible impurity (feces) from a cloth by pouring water over it. Merely removing of substantial feces would not indicate that the feces itself has been completely removed.”
In addition to what Hazrat Sheikh rahimahullah has mentioned himself, we iterate that the actual narration mentions the sinner being requested to repent from certain sin, thereafter the sinner actually repents. Whence the repentance is found, then there remains no doubt that the impression of major sins being washed away was due to the repentance.
And Allah Ta’āla Knows Best
Mufti Faisal bin Abdul Hameed
Checked and concurred by
Mufti Luqman Hansrot
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 Al-Meezan al-Kubraa (1/333 Maktaba Alimul Kutub)
 إلا أن أهل البصائر من أهل الله قد كشف لهم عن سر ذلك ورأوا آثار النجاسة المعنوية ظاهرةً في الماء المستعمل، كان الإمام أبو حنيفة رحمه الله تعالى من أهل هذا الميدان ولذا حكم بنجاسة الماء المستعمل. كان رضي الله عنه إذا رأى الماء الذي يتوضأ منه الناس يعرف أعيانَ تلك الخطايا التي خرت في الماء ويميز غسالة
الكبائر عن الصغائر، والصغائر عن المكروهات، والمكروهات عن خلاف الأولى، كالأمور المجسدة حسًا على حد سوا
وقد دخل مرةً مطهرة جامع الكوفة فرأى شابًا يتوضأ، فنظر في الماء المتقاطر منه فقال: يا ولدي: تب عن عقوق الوالدين! فقال: تبت إلى الله عن ذلك.
وقال سيدي علي الخواص رضي الله عنه:
اعلم أن الطهارة ما شرعت إلا لتزيد أعضاء العبد نظافة وحُسنًا ظاهرًا وباطنًا، والماء الذي خرت فيه الخطايا لا يزيد الأعضاء إلا تقذيرًا وقبحًا، تبعًا لقبح تلك الخطايا التي خرت في الماء، فلو كشف للعبد لرأى الماء الذي يتطهر منه الناس في المطاهر في غاية القذارة والنتن فكانت لا تطيب باستعماله نفسُه. اللهم نور بصائرنا، وأزل غشاوات الحجاب عن قلوبنا، حتى نرى حقائق الأشياء. اهـ.(فتاوى النووي (ص: 13) رقم الحاشية 3 ، دَارُ البشائرِ الإسلاميَّة للطبَاعَة وَالنشرَ والتوزيع)
 Kutub Fadha’il per Ishkalat aur un ke Jawabat, Pg 94, Maktaba Khaleel.