In a Hadith found in Sahih Muslim, number 534, the Holy Prophet Muhammad, peace and blessings be upon him, advised that purity is half of faith.
Faith can be split into two halves. The first half consists of performing righteous deeds while the second half involves refraining from sins. The purity mentioned in this Hadith could be referring to the second half, meaning, purification from sins through sincere repentance. This involves feeling remorse over one’s sins, asking forgiveness from Allah, the Exalted, and whoever else has been wronged, promising not to commit the same or similar sin again and making up for any rights which have been violated in respect to Allah, the Exalted and people. It is important to note that this does not mean one needs to be perfect but instead they need to turn back to Allah, the Exalted, in sincere repentance whenever they slip up and sin.
In addition, the Holy Quran has used the word faith to mean the prayer in chapter 2 Al Baqarah, verse 143:
“…And never would Allah have caused you to lose your faith [i.e., your previous prayers]…”
If the Hadith refers to the prayer then this could mean that half of the prayer is purity namely, ablution.
Finally, purity could also be referring to the purity of one’s spiritual heart, through abandoning negative characteristics and adopting good ones by learning and acting on the teachings of Islam. This inner purification leads to the sincere obedience of Allah, the Exalted. These two halves are the ingredients of faith and success. Therefore, this inner purification is half of faith.
The next thing mentioned in the main Hadith is that prayer is a light. This could mean that the one who establishes the prayer, by fulfilling all its conditions and etiquettes correctly, will be guided by the light of the prayer towards the sincere obedience of Allah, the Exalted, which involves fulfilling His commands, refraining from His prohibitions and facing destiny with patience according to the traditions of the Holy Prophet Muhammad, peace and blessings be upon him. Chapter 29 Al Ankabut, verse 45:
“…Indeed, prayer prohibits immorality and wrongdoing…”
In addition, the prayer will be a light in a muslim’s grave. This is the moment when their wealth and family abandons them and they are left with only their good and bad deeds. This has been warned in a Hadith found in Jami At Tirmidhi, number 2379. The one who establishes their prayers will find that it enlightens their grave and provides them comfort in their moment of need and loneliness.
The prayer will also be a light for a muslim on the Day of Judgment. Through this light they will be guided correctly from one terrifying stage to another until they reach the gates of Paradise safely.
The purpose of light is to illuminate things. The prayer illuminates and reminds a Muslim of their purpose on this Earth, namely, practically preparing for the Day of Judgement. This is why the five daily obligatory prayers are spread throughout the day. Therefore, the purpose of a Muslim is constantly illuminated through the light of their prayers so that they remain vigilant at all times. In addition, when one fulfills their five obligatory prayers at a Mosque with congregation, then the light of their prayers leads them towards the House of Allah, the Exalted, in this world just like the light of their prayers will lead them to the court of Allah, the Exalted, on Judgement Day. The one who is lead on Judgement Day in this manner will succeed. Chapter 19 Maryam, verse 85:
“On the Day We will gather the righteous to the Most Merciful as a delegation.”
The next thing advised in the main Hadith under discussion is that charity is a proof. This could mean charity given for the pleasure of Allah, the Exalted, is a proof of one’s faith. To give up one’s beloved wealth for the sake of Allah, the Exalted, is a proof of their faith and belief that it pleases Him and that they will be rewarded for it in both worlds. Those who do not give charity will have no such proof on the Day of Judgment to present to Allah, the Exalted, in order to support their claim of faith.
Charity is also proof of one’s lack of greed for worldly things. The one who refrains from giving charity does so out of greed for the worldly things they possess. A Muslim must understand that the blessings gained from giving charity for the pleasure of Allah, the Exalted, far outweigh the worldly blessings they possess. For example, the peace granted to a charitable person cannot be obtained by hoarding onto worldly things, even if they own the entire world. This is obvious, as the people who are the richest are often the ones who lack peace in their lives.
Charity is also proof of one’s sincerity to others, which is a duty in Islam according to many teachings within Islam, such as the Hadith found in Sahih Muslim number 196. The one who is charitable with their resources, such as their time and energy, proves their sincerity to others, as long as they help others for the sake of pleasing Allah, the Exalted.
Charity is also proof of one being a true believer. According to the Hadith found in Sahih Bukhari, number 13, a person cannot be a true believer until they love for others what they love for themself. The same way a person desires help, such as financial, physical and emotional help, in their moment of need, they must love this for others also. And this must be shown through one’s actions and speech.
The next thing mentioned in the main Hadith under discussion is that patience is a radiant light. Patience is a key element required in order to fulfil the three aspects of faith: fulfilling the commands of Allah, the Exalted, refraining from His prohibitions and facing destiny. Patience is a radiant light as it guides a muslim to fulfilling these aspects correctly.
In addition, patience illuminates the right path and course of action in moments of difficulties, so that one can correctly determine how to behave in every difficulty they encounter while gaining an uncountable reward in both worlds. Chapter 39 Az Zumar, verse 10:
“…Indeed, the patient will be given their reward without account [i.e., limit].”
The next thing mentioned in the main Hadith under discussion is that the Holy Quran is either evidence for or against someone. Chapter 17 Al Isra, verse 82:
“And We send down of the Qurān that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.”
This means that the one who fulfils the three aspects of the Holy Quran will find that it testifies in their favour on Judgment Day. These aspects involve correctly and regularly reciting the Holy Quran, understanding the Holy Quran and finally, sincerely acting on the teachings of the Holy Quran. But those who fail to fulfil these aspects correctly will find that the Holy Quran testifies against them on Judgment Day. In fact, those who fail to understand and act on the Holy Quran only harm themselves even though they believe they are receiving reward. For example, a muslim might recite chapter 104 Al Humazah, verse 1, but as they themself backbite and slander others they are only invoking the curse of Allah, the Exalted, on themself.
“Woe to every backbiter and slanderer.”
The last thing mentioned in the main Hadith under discussion is how the behaviour of a person either leads them to freedom or it condemns them. This means that the muslim who strives in the obedience of Allah, the Exalted, by fulfilling their responsibilities to Him and to people, according to the teachings of Islam, will free themself from punishment. Whereas, those who fail to do this only condemn themself to punishment in both worlds. Chapter 91 Ash Shams, verses 9-10:
“He has succeeded who purifies it. And he has failed who instils it [with corruption].”
The one who acts correctly, by using the blessings they have been granted in ways pleasing to Allah, the Exalted, will find freedom from difficulties and stress. Chapter 16 An Nahl, verse 97:
“Whoever does righteousness, whether male or female, while he is a believer – We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do.”
Whereas, the one who fails to use the blessings they were granted correctly, in ways pleasing to Allah, the Exalted, will condemn themself to a dark and constricted life in both worlds, even if they fulfill all their worldly desires. Chapter 20 Taha, verse 124:
“And whoever turns away from My remembrance – indeed, he will have a depressed [i.e., difficult] life, and We will gather [i.e., raise] him on the Day of Resurrection blind.”
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