Tafsir of Al-Ma'idah 5:6

"When you rise to prayer, wash your faces and your hands to the elbows, and wipe your heads and your feet to the ankles..."

[Regarding the expression of the intent of an action through the action itself] Just as in the verse: "So when you recite the Qur'an, seek refuge in Allah" (An-Nahl: 98), or when you say to your servant, "When you strike your servant, be lenient with him," the intent is the will to perform the action.

If you ask: How is it permissible to express the will to perform an action by using the action itself? I reply: Because an action exists through the agent's power over it, his will for it, his intention toward it, and the sincerity of his motive. Just as power is expressed through the action in the saying, "The human does not fly, and the blind man does not see"—meaning they do not have the power to fly or see—so too is the will to act expressed by the action. This is because the action is caused by power and will; thus, the effect (the action) is placed in the position of the cause (the will) due to their close association and for the sake of brevity. Similarly, the saying "As you judge, you shall be judged" uses the result (the judgment) to refer to the initial action that caused it.

[Regarding "When you rise to prayer"] It is said that "rise to prayer" means "intend it," for whoever turns toward something and rises for it is inevitably intending it. Thus, rising is used to express the intention.

If you ask: The literal meaning of the verse mandates ablution for everyone who rises to prayer, whether they are in a state of ritual impurity or not. How is this to be understood? I reply: It is possible that the command is for obligation, making the address specifically for those in a state of impurity. Or, it may be for recommendation (mandub). It is reported from the Messenger of Allah (ﷺ) and the Caliphs after him that they would perform ablution for every prayer.

• Note: Several hadiths support this, including the hadith of Buraydah (Muslim, Abu Dawud, Tirmidhi).
• Note: The Prophet (ﷺ) said: "Whoever performs ablution while already pure, Allah writes for him ten good deeds" (Weak).
• Note: It is reported that the Prophet (ﷺ) used to perform ablution for every prayer. On the day of the Conquest, he wiped over his leather socks and prayed the five prayers with one ablution. When Umar asked him about this, he replied: "I did it intentionally, O Umar." (This indicates permissibility).

If you ask: Is it permissible for the command to encompass both those in a state of impurity and those who are pure—obligatory for the former and recommended for the latter? I reply: No, because for a word to carry two different meanings simultaneously is a form of obfuscation and confusion. It is said that ablution for every prayer was obligatory when it was first prescribed, then it was abrogated.

[Regarding "to" (ila) in "to the elbows" and "to the ankles"] "To" (ila) denotes the limit absolutely. Whether the limit is included in the ruling or excluded depends on the evidence.

• Evidence for exclusion: "And if he is in straitened circumstances, then [grant him] a delay to (ila) a time of ease" (Al-Baqarah: 280). Ease is the cause for the delay; once ease exists, the cause is removed.
• Evidence for inclusion: "I have memorized the Qur'an from its beginning to (ila) its end," as the speech is intended to cover the entire Qur'an.
• Regarding "to the elbows" and "to the ankles," there is no definitive evidence for either. Therefore, the majority of scholars adopted caution and ruled that they are included in the washing. Zufar and Dawud adopted the certain, ruling that they are not included.
• Note: It is reported that the Prophet (ﷺ) used to circulate water over his elbows.

[Regarding "wipe your heads"] The intent is to apply the wiping to the head. Whether one wipes a part of it or the whole, both are applications of wiping to the head. Malik adopted caution and required the whole head (or most of it). Shafi'i adopted the certain and required the minimum that qualifies as "wiping." Abu Hanifa adopted the clarification of the Messenger of Allah (ﷺ), as it is reported that he wiped his forelock (which he estimated as one-fourth of the head).

[Regarding "your feet" (arjulakum)] A group read it in the accusative case (arjulakum), indicating that the feet are to be washed. If you ask: What do you do with the reading in the genitive case (arjulikum), which implies they are included in the ruling of wiping? I reply: The feet, among the three washed limbs, are washed by pouring water over them, making them prone to the blameworthy excess (israf) that is forbidden. Thus, they were conjoined to the third limb (the head, which is wiped), not to be wiped, but to alert one to the necessity of moderation in pouring water over them.

It is also said that the limit "to the ankles" was mentioned to dispel the thought of one who might think they are to be wiped, as "wiping" has no set limit in the Shari'a.

• Note: Ali (ra) saw youths performing ablution with negligence and said, "Woe to the heels from the Fire!" Upon hearing this, they began washing them thoroughly. Similar reports exist from Ibn Umar and others.
• Note: Some have followed the literal conjunction and mandated wiping. Hasan combined both, and Al-Sha'bi said, "The Qur'an was revealed with wiping, and the Sunnah with washing." Hasan read arjulukum in the nominative, meaning "your feet are washed or wiped to the ankles."

[Regarding "purify yourselves"] Meaning: Purify your bodies. Likewise, "to purify you."

[Regarding "Allah does not want to place upon you any difficulty"] In the chapter of purification, so that He would not grant you the concession of Tayammum.

[Regarding "But He wants to purify you"] With dust, when you lack the ability to purify yourselves with water.

[Regarding "and to complete His favor upon you"] By granting you the concession of His grace alongside His strict commands.

[Regarding "that you may be grateful"] For His favor, so that He may reward you.