Purification

Abu Malik al-Ashari reported God’s messenger as saying, “Being purified is half of faith, saying ‘Praise be to God’ fills the scale, saying ‘Glory be to God’ and ‘Praise be to God’ fill or fills* the space between the heavens and the earth, prayer is a light, sadaqa is a proof, endurance is a shining glory, and the Qur’an is a proof on your behalf or against you.

All men go out early and sell themselves, thereby setting themselves free or destroying themselves.” *An alternative reading is given in the text, the first feminine dual and the second feminine singular. Muslim transmitted it. A version has, “Saying ‘There is no god but God’ and ‘God is most great’ fills the space between heaven and earth.”

I did not find this version in the two Sahihs, in al-Humaidi’s book but Darimi mentioned it in place of “Glory be to God and Praise be to God.”

Abu Hurayrah reported God’s messenger as saying, “Shall I not guide you to something for which God blots out sins and raises men’s ranks?” When his hearers expressed their desire that he should tell them, he said, “Performing complete ablution although circumstances make it difficult, travelling far to mosques, and looking expectantly to the next time of prayer after prayers have been said.

That is the defence of the frontier.”* The tradition of Malik ibn Anas has, “That is the defence of the frontier; that is the defence of the frontier. He repeated it twice.” *Here meant in a spiritual sense, as a defence against infidelity and wrongdoing. Muslim transmitted it. Tirmidhi’s version has thrice.

Uthman reported God’s messenger as saying, “If anyone performs the ablution well, his sins will come out from his body, even coming out from under his nails.”

Abu Hurayrah reported God’s messenger as saying, “When a Muslim, or a believer, washes his face in the course of ablution, every sin he contemplated with his eyes will come forth from his face along with the water, or with the last drop of water; when he washes his hands, every sin they wrought will come forth from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will come out with the water, or with the last drop of water, with the result that he will come forth pure from offences.”

Uthman reported God’s messenger as saying, “When the time for a prescribed prayer comes, if any Muslim observes proper ablution, humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and that means for all time.”

Uthman performed ablution, pouring water over his hands three times, then rinsing his mouth and snuffing up water, then washing his face three times, then washing his right arm up to the elbow three times, then washing his left arm up to the elbow three times, then wiping his head, then washing his right foot three times, then the left three times.

He then said, “I have seen God’s messenger performing ablution as I have done it just now,” adding, “If anyone performs ablution as I have done, then prays two rakas* without allowing his thoughts to be distracted, his past offences will be forgiven him.” *A section of the daily prayers. Each time of prayer has a specified number of rakas.

Uqbah ibn Amir reported God’s messenger as saying, “If any Muslim performs ablution well, then stands and prays two rakas, setting about their performance both inwardly and outwardly, he will be guaranteed paradise.”

Umar ibn al-Khattab reported, God’s messenger as saying, “If anyone performs the ablution completely*, then says, ‘I testify that there in no god but God and that Muhammad is His servant and messenger’ (a version giving, ‘I testify that there is no god but God alone who has no partner, and I testify that Muhammad is His servant and messenger’), the eight gates of paradise will be opened for him and he may enter by whichever of them he wishes.” *The text has alternative words here, fa-yublighu au fa-yusbighu. Thus Muslim transmitted it in his Sahih, and al-Humaidi among the traditions given by Muslim but not by Bukhari, as also did Ibn al-Athir in Jami al-usul.

The Shaikh Muhyi ad-Din an-Nawawi mentioned it at the end of Muslim’s traditions as we have transmitted it. Tirmidhi added, “O God, put me among the penitent, and put me among those who are purified.” The tradition, “He who performs ablution and does it well” which Muhyi as-Sunna transmitted among the sound ones is transmitted identically by Tirmidhi in his Jami except for “I testify” before the words “that Muhammad.”

The Prophet (sallallahu alayhi wa sallam) said:, “My people will be summoned on the day of resurrection with white faces and hands and feet from the marks of ablution. If any of you can extend his brightness, let him do so.”

He also reported God’s messenger as saying, “In a believer adornments will reach the places which ablution reaches.”

Thauban reported God’s messenger as saying, “Keep to the straight path, which you will not be able to do, know that your best action is prayer and that only a believer observes ablution carefully.”

The Prophet (sallallahu alayhi wa sallam) said:, “He who performs ablution when in a state of purity will have ten blessings recorded for him.”

Jabir reported God’s messenger as saying, “The key of paradise is prayer, and the key of prayer is being purified.”

Shabib ibn Abu Rauh reported on the authority of one of the companions of God’s messenger that God’s messenger prayed the morning prayer and recited Ar-Rum*, but became confused about it. When he finished the prayer he said, “What is the matter with people who pray along with us without performing the purification properly? It is only those who cause us confusion about the Qur’an.” *Qur’an, xxx. Nasai transmitted it.

God’s messenger counted them in my hand, or in his hand, saying, “The glorifying of God is half the scale, ‘Praise be to God’ fills it, ‘God is most great’ fills the space between heaven and earth, fasting is the half of endurance, and being purified is half of faith.”

Abdallah as-Sunabihi reported God’s messenger as saying, “When a believer performs ablution, then rinses his mouth, the sins go out from his mouth; when he snuffs up water, the sins go out from his nose; when he washes his face, the sins go out from his face so that they go out from under his eyelashes; when he washes his hands, the sins go out from his hands so that they go out from under his fingernails; when he wipes his head, the sins go out from his head so that they go out from his ears; and when he washes his feet, the sins go out from his feet so that they go out from under his toenails.

Then his walking to the mosque and his prayer will provide extra blessings for him.” Malik and Nasai transmitted it.

Abu Darda reported God’s messenger as saying, “I shall be the first to be permitted to prostrate himself on the day of resurrection, and I shall be the first to be permitted to raise his head. I shall then look at what is in front of me and recognise my people among the peoples; and I shall do the same behind me, on my right hand and on my left.”

A man asked, “How will you recognise your people among the peoples from Noah’s time onwards?” and he replied, “They will have white faces, arms and legs owing to the mark of ablution, no others being like that. I shall recognise them because they will be given their books in their right hands, and I shall recognise them with their offspring running before them.”

The Prophet (sallallahu alayhi wa sallam) said:, “The prayer of one who has voided excrement will not be accepted until he performs ablution.”

Ibn Umar reported God’s messenger as saying, “Prayer without purification is not accepted, neither is sadaqa from the profits of un­ faithful dealing.”

My prostatic fluid flowed readily, and I was ashamed to consult the Prophet (sallallahu alayhi wa sallam) because of the position of his daughter so I gave orders to al-Miqdad to consult him, and the Prophet (sallallahu alayhi wa sallam) said, “He must wash his penis and perform ablution.”

He heard God’s messenger say, “Perform ablution because of anything which has been touched by fire.” Muslim transmitted it. The illustrious shaikh and imam Muhyi as-Sunna said that this is abrogated by the tradition of Ibn Abbas who said that God’s messenger ate a shoulder of mutton, then prayed without performing ablution.

A man asked God’s messenger whether they should perform ablution after eating mutton and he replied, “You may perform ablution or not, as you wish.” He asked if they should perform ablution after eating camel flesh and he replied, “Yes, perform ablution after eating camel flesh.” He then asked whether he might say prayers in sheepfolds and he replied, “Yes”; but when he asked whether he might say prayers in places where camels lie down, he replied, “No.”

Abu Hurayrah reported God’s messenger as saying, “If any of you has a pain in his abdomen, but is doubtful whether or not anything has issued from him, he should not leave the mosque unless he hears a sound or perceives a smell.”

Abdallah Ibn Abbas said that God’s messenger drank some milk and rinsed his mouth saying, “It contains greasiness.”

God’s messenger prayed the prayers on the day of the Conquest with one ablution and wiped over his shoes. Umar said, “You have done something today that you have not been accustomed to do.” He replied, “I have done it purposely, Umar”

He went out with God’s messenger in the year of Khaibar, and when they were at as-Sahba which is very near Khaibar, he prayed the afternoon prayer. He then called for food, and when only some flour was produced, he ordered it to be moistened; then God’s messenger and the company ate. After that he got up to pray the sunset prayer, and when he and the company had rinsed their mouths he prayed without performing ablution.

Abu Hurayrah reported God’s messenger as saying, “No ablution is necessary except when one makes a sound or breaks wind.”

I asked the Prophet (sallallahu alayhi wa sallam) about prostatic fluid and he replied, “For prostatic fluid ablution is necessary, but for seminal emission washing.”

He also reported God’s messenger as saying, “The key of prayer is purification, saying ‘God is most great’ makes it a sacred state, and the salutation brings the sacred state to an end.”

Ali ibn Talq reported God’s messenger as saying, “When any of you breaks wind he should perform ablution, and you must not have intercourse with women by their buttocks.”

The Prophet (sallallahu alayhi wa sallam) said:, “The eyes are the leather strap of the anus, and when the eye sleeps the leather strap is loosened.”

Ali reported God’s messenger as saying, “The leather strap of the anus is the eyes, so one who sleeps should perform ablution. Abu Dawud transmitted it, and the shaikh and imam Muhyi as-Sunna said that this does not refer to one who is sitting because of the sound tradition from Anas who said that the Companions of God’s messenger dozed while waiting for nightfall, then prayed without performing ablution. Abu Dawud and Tirmidhi transmitted it, but Tirmidhi said ‘they slept’ instead of saying that they ‘dozed while waiting for nightfall.’”

Ibn Abbas reported God’s messenger as saying, “Ablution is necessary for one who sleeps lying down, for when he lies down his joints are relaxed.”

Busra daughter of Safwan ibn Naufal reported God’s messenger as saying, “If any of you touches his penis he must perform ablution.” Malik, Ahmad, Abu Dawud, Tirmidhi, Nasai.

God’s messenger was asked about a man touching his penis after performing ablution, and replied, “What is it but a part of him?” Abu Dawud, Tirmidhi and Nasai transmitted it, and Ibn Majah transmitted something similar.

The shaikh and imam Muhyi as-Sunna said that this is abrogated because Abu Hurayrah accepted Islam after Talq came, and Abu Hurayrah has transmitted from God’s messenger the saying, “If anyone touches his penis with his hand, nothing coming between them, he must perform ablution.” Shafii and Daraqutni transmitted it, and Nasai transmitted it from Busra, but did not include “nothing between them.”

Aishah said that the Prophet (sallallahu alayhi wa sallam) used to kiss one of his wives and then pray without performing ablution. Abu Dawud, Tirmidhi, Nasai and Ibn Majah transmitted it.

Tirmidhi said, “The isnad Urwa from Aishah is in no way sound in the opinion of our friends,* and the same applies to the isnad Ibrahim at-Taimi from her.” Abu Dawud said that this is mursal and that Ibrahim at-Taimi never heard from Aishah. *This must apply to this particular tradition, as Urwa is a recognised transmitter from Aishah.

God’s messenger ate a shoulder, and after wiping his hand with a cloth on which he was sitting, he got up and prayed.

“I offered the Prophet (sallallahu alayhi wa sallam) a roasted flank and he ate some of it, then rose to pray without performing ablution.”

Abu Rafi said, “I testify that I was roasting the inside of a sheep for God’s messenger, then he prayed without performing ablution.”

He also said that a sheep was presented to him and he put it in the pot. God’s messenger came in and asked, “What is this, Abu Rafi?” He replied, “It is a sheep which has been presented to us, and I have cooked it in the pot.”

He said, “Hand me the foreleg, Abu Rafi,” and he did so. He then said, “Hand me the other foreleg,” and he did so. He then said, “Hand me the other foreleg,” whereupon Abu Rafi ex­ postulated that a sheep has only two forelegs.

God’s messenger replied, “If you had remained silent, you would have handed me one foreleg after another as long as you kept silence.” He then called for water, rinsed his mouth and washed the tips of his fingers, after which he got up and prayed. Later he returned to them and finding that they had cold meat, he ate some, after which he entered the mosque and prayed without touching water.

Ubayy, Abu Talha and I sat and ate some meat and bread, after which I called for water to perform ablution. They asked, “Why are you performing ablution?” and I replied that it was because of this food which we had eaten. They said, “Do you perform ablution after eating things which are good? He who was better than you did not perform ablution on that account.”

Ibn Umar used to say, “A man’s kiss to his wife and his touching her with his hand are connected with sexual intercourse, and anyone who kisses his wife or touches her with his hand must perform ablution.” Malik and Shafii transmitted it.

Ibn Masud used to say, “Ablution is necessary when a man kisses his wife.”

Ibn Umar reported Umar ibn al-Khattab as saying, “A kiss is connected with sexual intercourse, so perform ablution on that account.”

God’s messenger said, “Ablution must be performed on account of any flow of blood.” Daraqutni transmitted the two traditions, saying that Umar ibn Abd al-Aziz neither heard from Tamim ad-Dari nor saw him, and that Yazid ibn Khalid and Yazid ibn Muhammad* are unknown. *These men occur in the isnad.

Abu Ayyub al-Ansari reported God’s messenger as saying, “When you go to the toilet neither face nor turn your back to the qibla, but turn towards the east or the west.” (Bukhari and Muslim.) The shaikh and imam Muhyi as-Sunna said that this tradition applies to the desert, but that in a built-up area it does not matter, on account of what is transmitted from Abdallah ibn Umar who said, “I went up to the roof of Hafsah’s house for some purpose and saw God’s messenger relieving himself facing Syria, with his back to the qibla.”

“He (meaning God’s messenger) forbade us to face the qibla when easing ourselves or passing water, or to wipe ourselves with the right hand, or to wipe ourselves with less than three stones, or to wipe ourselves with dung or bone.”

When God’s messenger entered the privy he used to say, “O God, I seek refuge in Thee from male and female devils.”* *One might be inclined to translate this phrase as “from infidelity and act of disobedience,” but the tradition from Zayd ibn Arqam (p. 76) is very explicit, and so the translation above is probably the correct one. PT-2 (12-71.)

Ibn Abbas told that the Prophet (sallallahu alayhi wa sallam) came upon two graves and said, “Their occupants are being punished, but not for a great sin. One of them did not keep himself from being defiled by urine. (A version by Muslim has ‘did not keep himself undefiled by urine’.) The other went about spreading slander.” He then took a fresh palm branch, split it in two parts, and planted one on each grave.

On being asked why he did this, he said, “Perhaps their punishment may be mitigated as long as they remain fresh.”

The Prophet (sallallahu alayhi wa sallam) said:, “Guard against the two things which produce cursing.” He was asked what they were and said, “Relieving oneself where people walk, or where they sit in the shade.”

Abu Qatadah reported God’s messenger as saying, “When one of you drinks he must not breathe into the vessel, and when he goes to relieve himself he must not touch his penis with his right hand, or wipe himself with his right hand.”

Abu Hurayrah reported God’s messenger as saying, “When anyone performs ablution he must clear his nose, and when anyone wipes himself with stones he must make use of an odd number.”

“When God’s messenger entered the privy, a servant and I used to carry a skin of water and a pointed staff, and he would cleanse himself with the water.”

When the Prophet (sallallahu alayhi wa sallam) entered the privy he took off his ring. Abu Dawud, Nasai and Tirmidhi transmitted it. Tirmidhi said this is a hasan sahih gharib tradition, and Abu Dawud said this is a rejected (munkar) tradition. His version has “laid down” instead of “took off”.

When the Prophet (sallallahu alayhi wa sallam) wished to relieve himself he went off where no one could see him.

One day when I was with the Prophet (sallallahu alayhi wa sallam) he wanted to pass water, so he went to some soft ground at the foot of a wall and did it, after which he said, “When any of you wishes to pass water, he should look for to do it in.”

When the Prophet (sallallahu alayhi wa sallam) wanted to relieve himself he did not raise his garment till he was near the ground.

Abu Hurayrah reported God’s messenger as saying, “I am to you just like a father to his son, for I give you instruction. When you go to relieve yourselves do not face or turn your back to the qibla.” He commanded that three stones be used, he forbade the use of dung and decayed bones, and he forbade that a man should cleanse himself with his right hand.

Aishah said, “God’s messenger used his right hand for his ablution water and his food, and his left hand for his evacuations and anything objectionable.”

She also reported God’s messenger as saying, “When one of you goes to relieve himself he should take with him three stones with which to cleanse himself, for they will be enough for him.” Ahmad, Abu Dawud, Nasai and.

Ibn Masud reported God’s messenger as saying, “Do not cleanse yourselves with excrement or bones, for that is the provision of your brethren among the jinn.” Tirmidhi transmitted it, as also Nasai, but he did not mention “the provision of your brethren among the jinn.”

Ruwayfi ibn Thabit told that God’s messenger said to him, “You may live for a long time after I am gone, Ruwaifi, so tell people that if anyone ties his beard, or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him.”

Abu Hurayrah reported God’s messenger as saying, “If anyone applies collyrium he should do it an odd number of times. If one does so he has done well, but if not, there is no harm. If anyone cleanses himself with stones he should make use of an odd number. If one does so he has done well, but if not, there is no harm. If anyone eats he should throw away what he removes with a toothpick and swallow what he removes with his tongue.

If one does so he has done well, but if not, there is no harm. If one goes to relieve himself he should conceal himself, and if all he can do is to collect a heap of sand he should sit with his back to it, for the devil makes sport with the posteriors of the children of Adam. If one does so he has done well, but if not, there is no harm.”

Abdullah ibn Mughaffal reported God’s messenger as saying, “No one must pass water where he bathes and then wash in it or perform ablution in it, for all evil promptings come from it.”

Abdullah ibn Sarjis reported God’s messenger as saying, “None of you must pass water in a hole”.

relieving oneself in watering-places, in the middle of the road, and in the shade.

Abu Said reported God’s messenger as saying, “Two people should not go together to relieve themselves and uncover their private parts and talk, for God is angry with that.”

The Prophet (sallallahu alayhi wa sallam) said:, “These privies are peopled by jinn and devils, so when one of you goes there he should say, ‘I seek refuge in God from male and female devils.’”

Ali reported God’s messenger as saying, “The covering between the eyes of the jinn and the private parts of the children of Adam when one of them enters the privy is provided by his saying, ‘In the name of God.’”

Aishah told that when the Prophet (sallallahu alayhi wa sallam) came out from the privy he said, “Grant Thy forgiveness.”

“When the Prophet (sallallahu alayhi wa sallam) went to the privy I brought him water in a small vessel or a skin and he cleaned himself, after which he wiped his hand on the ground. I then brought him another vessel and he performed ablution.”

When the Prophet (sallallahu alayhi wa sallam) passed water he performed ablution and sprinkled his penis. Abu Dawud and Nasai transmitted it.

The Prophet (sallallahu alayhi wa sallam) had a wooden vessel under his bed in which he passed water at night. Abu Dawud and Nasai transmitted it.

The Prophet (sallallahu alayhi wa sallam) saw me standing and passing water and said, “Umar, do not pass water standing.” So I never did it again. Tirmidhi and Ibn Majah transmitted it. The shaikh and imam Muhyi as-Sunna has given a sound tradition from Hudhayfah who said that the Prophet (sallallahu alayhi wa sallam) came to a midden and passed water standing. (Bukhari and Muslim.) It is said that that had a valid reason.

Aishah said, “If anyone tells you that the Prophet (sallallahu alayhi wa sallam) used to pass water standing, do not believe him. He never passed water but when sitting.” Ahmad, Tirmidhi, and Nasai transmitted it.

Zaid ibn Haritha reported on the Prophet’s authority that when he first received inspiration Gabriel came to him and taught him the ablution and the prayer. When he finished the ablution he took a handful of water and sprinkled his private parts with it. Ahmad and Daraqutni transmitted it.

Abu Hurayrah reported God’s messenger as saying that Gabriel came to him and said, “When you perform ablution, Muhammad, sprinkle yourself.” Tirmidhi transmitted it and said, “This is a gharib tradition, and I heard Muhammad (i.e. Bukhari) say that the traditions of Al-Hasan ibn Ali al-Hashimi the transmitter are rejected.”

Aishah told of God’s messenger passing water and Umar standing behind him with a jug of water. He said, “What is this, Umar?” He replied, “Water for you to perform ablution with.” He said, “I have not been commanded to perform ablution every time I pass water. If I were to do so it would become a sunna”

Abu Ayyub, Jabir and Anas said that when this verse came down, “In it are men who love to be purified, and God loves those who purify themselves,”* God’s messenger said, “God has praised you Ansar for purification. What does your purification consist of?” They replied, “We perform ablution for prayer, wash after seminal emission, and cleanse ourselves with water.” He said, “That is it, so keep on doing it.” *1. Qur’an, ix, 108.

A polytheist jestingly remarked, “I see that your friend teaches you even about your excrement,” to which he replied, “Yes, he has commanded us not to face the qibla, or cleanse ourselves with our right hands, or be satisfied with less than three stones among which there is no dung or bone.”

God’s messenger came out to us with a leather shield in his hand. He laid it down, then sat and passed water facing it. Someone said, “Look at him passing water as a woman does.” The Prophet (sallallahu alayhi wa sallam) heard him and said, “Woe to you! Do you not know what befell the ruler of the B. Israil? When any urine fell on them they cut it off with scissors; but he forbade them and was punished in his grave.”

I saw Ibn Umar make his camel kneel facing the qibla, then sit down and pass water in its direction, so I said, “Abu Abd ar-Rahman, has this not been forbidden?” He replied, “No, that was forbidden only in open country; but when there is something between you and the qibla to conceal you, there is no harm.”

When the Prophet (sallallahu alayhi wa sallam) came out of the privy he said, “Praise be to God who has removed harm from me and kept me in health.”

Ibn Masud told that when the deputation of the jinn came to the Prophet (sallallahu alayhi wa sallam) that said, “Messenger of God, forbid your people to cleanse themselves with bone, animal dung, or charcoal, for in them God has provided provision for us.” So God’s messenger forbade them to do that.

The Prophet (sallallahu alayhi wa sallam) said:, “Were it not that I might distress my people, I would order them to delay the evening prayer and use the tooth stick at every time of prayer.”

He asked Aishah what God’s messenger did first when he entered his house, and she replied that he used the tooth-stick.

When the Prophet (sallallahu alayhi wa sallam) got up to pray during the night he cleansed his mouth with the tooth-stick.

clipping the moustache, letting the beard grow, using the tooth-stick, snuffing up water, cutting the nails, washing the finger joints, plucking the hair under the armpits, shaving the pubes, and intiqas, i.e. cleansing oneself with water.

The narrator said, “I have forgotten the tenth, but it may have been rinsing the mouth.” Muslim transmitted it. A version substitutes circumcision for letting the beard grow. I have not found this version in the two Sahihs or in al-Humaidi’s book mentioned it. as did al-Khattabi in Maalim as-sunan* from Abu Dawud by the transmission of Ammar ibn Yasir. *Brockelmann, Geschichte ae arabischen Litteratur, Supp., I, 267, 275, calls this work Maalim as-sunna, but the title given above is more likely to be correct, as it is a commentary on Abu Dawud’s Sunan.

Aishah reported God’s messenger as saying, “The tooth-stick is a means of purifying the mouth, and is pleasing to the Lord.” Shafii, Ahmad, Darimi and Nasai transmitted it, and.

modesty (but some say circumcision), the use of perfume, the use of the tooth-stick, and marriage.

Aishah said that the Prophet (sallallahu alayhi wa sallam) did not awake after sleeping by night or by day without using the tooth-stick before performing ablution.

She also said, “The Prophet (sallallahu alayhi wa sallam) was accustomed to use the tooth-stick and then give it to me to wash it. I would first use it myself, then wash it and hand it to him.”

The Prophet (sallallahu alayhi wa sallam) said:, “I had a dream in which I was using a tooth-stick, when two men, one older than the other, came to me. I handed the tooth-stick to the younger of the two and was told to respect the senior, so I handed it to the older.”

Abu Umama reported God’s messenger as saying, “Gabriel never came to me without ordering me to use the tooth-stick, with the result that I have been afraid of chafing the front of my mouth.”

Anas reported God’s messenger as saying, “I have said much to you about the tooth-stick.”

Aishah said that God’s messenger was using the tooth-stick when two men, one older than the other, were with him. A revelation came to him about the excellence of the tooth-stick in which he was told to show proper respect, and give it to the older of the two.

She reported God’s messenger as saying, “The prayer before which the tooth-stick is used is seventy times more excellent than that before which it is not used.” Baihaqi transmitted it in the Shuab al-iman.

I heard God’s messenger say, “Were it not that I would distress my people, I would order them to use the tooth-stick before every prayer, and I would postpone the evening prayer till a third of the night had passed.” He said that Zayd ibn Khalid used to attend the prayers in the mosque with his tooth-stick on his ear where a clerk carries a pen, and did not get up to pray without using it, after which he put it back in its place. Tirmidhi transmitted it, and also Abu Dawud, but he did not mention, “I would postpone the evening prayer till a third of the night had passed.” Tirmidhi said that this is a hasan sahih tradition.

The Prophet (sallallahu alayhi wa sallam) said:, “When one of you awakes from sleep he must not dip his hand in the vessel till he has washed it three times, for he does not know where his hand was during the night.”

Abdallah Ibn Abbas said that God’s messenger performed each detail of his ablution once, doing no more than that.

Abdallah ibn Zaid said that the Prophet (sallallahu alayhi wa sallam) performed each detail of his ablution twice.

Uthman performed ablution in places where people sat and said, “Shall I not show you how God’s messenger performed ablution?” He then performed each detail thrice.

We returned from Mecca to Medina with God’s messenger, and when we came to some water on the way some of the people hurriedly performed ablution at the time of the afternoon prayer; but they were too hasty, and when we reached them their heels were dry, no water having touched them. God’s messenger therefore said, “Woe to the heels because of hell! Complete the ablution.”

The Prophet (sallallahu alayhi wa sallam) performed ablution, wiping his forelock and over his turban and shoes.

Aishah said that the Prophet (sallallahu alayhi wa sallam) liked to begin with the right as much as possible in all his affairs, in his purification, combing his hair, and putting on his sandals.

Abu Hurayrah reported God’s messenger as saying, “When you put on your clothes and when you perform ablution begin with the right side.”

Said ibn Zayd reported God’s messenger as saying, “He who does not mention God’s name while performing ablution is not credited with having performed it.” Tirmidhi and Ibn Majah transmitted it. Ahmad and Abu Dawud transmitted it from Abu Hurayrah, and Darimi from Abu Said al-Khudri from his father, and they added at the beginning, “He who has not performed ablution is not credited with observing prayer”.

He asked God’s messenger to tell him about ablution and he replied, “Perform ablution completely, let the water run between the fingers and toes,* and snuff up water freely unless you are fasting!” *In the text only asabi is used, but this word is used for either fingers or toes, and on the analogy of the following traditions I have translated it as above. There it says “the asabi of your hands and your feet”. Abu Dawud, Tirmidhi and Nasai transmitted it, and.

Ibn Abbas reported God’s messenger as saying, “When you perform ablution let the water run between your fingers and your toes.” Tirmidhi transmitted it and Ibn Majah transmitted something similar. Tirmidhi said that this is a gharib tradition.

He saw God’s messenger rubbing his toes with his little finger when he performed ablution.

When God’s messenger performed ablution he took a handful of water, and putting it under his chin, made it go through his beard, saying, “Thus did my Lord command me.”

Uthman said that the Prophet (sallallahu alayhi wa sallam) used to make the water go through his beard.

I saw Ali perform ablution. He washed the palms of his hands till he cleaned them, then rinsed his mouth three times, snuffed up water three times, washed his face three times and his forearms three times, wiped his head once, then washed his feet up to the ankles, after which he stood up and, taking the remainder of his ablution water, he drank it standing. Then he said, “I wanted to show you how God’s messenger performed ablution.”

We were sitting looking at Ali when he performed ablution. He inserted his right hand, filled his mouth, rinsed it, snuffed up water and ejected the mucus with the left hand, doing this three times, then said, “If anyone is pleased to look at God’s messenger’s method of performing ablution, this is how he did it.”

Abdallah ibn Zaid said that he saw God’s messenger rinse his mouth and snuff up water from one hand, doing that three times.

The Prophet (sallallahu alayhi wa sallam) wiped his head and also the inside of his ears with his forefingers and the outside with his thumbs. Nasai transmitted it.

She saw the Prophet (sallallahu alayhi wa sallam) performing ablution, saying that he wiped his head front and back, his temples and his ears once. A version says that he performed ablution and inserted his two fingers in his ear-holes. Abu Dawud transmitted it. Tirmidhi transmitted the first version, and Ahmad and Ibn Majah the second.

Abdallah ibn Zaid said that he saw the Prophet (sallallahu alayhi wa sallam) perform ablution, and that he wiped his head with water which was not what was left over after washing his hands.

Abu Umama mentioned how God’s messenger performed ablution, saying that he used to wipe the corners of his eyes, and he said that the ears are treated as part of the head. Ibn Majah, Abu Dawud and Tirmidhi transmitted it, and the last two mentioned that Hammad said he did not know whether “the ears are treated as part of the head” belongs to what Abu Umama said, or to what God’s messenger said.

A nomadic Arab came to the Prophet (sallallahu alayhi wa sallam) and asked him about ablution. He demonstrated it, performing each detail three times and then said, “This is how ablution should be performed. If anyone does more than this, he has done wrong, transgressed, and done wickedly.” Nasai and.

Abdallah b. al-Mughaffal on hearing his son say, “O God, I ask Thee for the white palace on the right of paradise,” said, “Sonny, ask God for paradise and seek refuge in Him from hell, for I heard God’s Messenger say, ‘There will be some among this people who will go over the score in ablution and supplication.’”

The Prophet (sallallahu alayhi wa sallam) said:, “Ablution has a devil called al-Walahan, so guard against the confusion caused by water.” Tirmidhi and Ibn Majah transmitted it, and Tirmidhi said, “This is a gharib tradition whose isnad is not considered by traditionists to be strong, because we know of no one but Kharija who traced it to the Prophet (sallallahu alayhi wa sallam), and in the opinion of our school he is not strong.”

He saw God’s messenger wiping his face with the hem of his garment when he performed ablution.

Aishah said that God’s messenger had a cloth with which he dried his limbs after ablution. Tirmidhi who transmitted it said, “This is a tradition which is not of value, and Abu Muadh the transmitter is considered by traditionists to be weak.”

He asked Abu Jafar, i.e. Muhammad al-Baqir, whether Jabir had told him that the Prophet (sallallahu alayhi wa sallam) performed the details of ablution sometimes once each, sometimes twice, and sometimes thrice, and he replied that he had.

Abdallah ibn Zaid said that God’s messenger performed the details of ablution twice each, and said, “It was a light upon a light.”

Uthman said that God’s messenger performed each detail of ablution three times and then said, “This is how I perform ablution, how the prophets before me performed it, and how Abraham performed it.” Razin transmitted these two traditions, but in his commentary on Muslim Nawawi declared the second to be weak.

God’s messenger used to perform ablution for every prayer, but that they made the ablution serve as long as they did nothing which broke the state of ceremonial purity.

He asked ‘Ubaidallah ibn Abdallah ibn Umar from whom Abdallah ibn Umar got the practice of performing ablution for every prayer whether he was in a state of purity or not, and he replied that Asma’ daughter of Zaid b.

al-Khattab told him that Abdallah ibn Hanzala ibn Abu Amir al-Ghasil told her that God’s messenger was commanded to perform ablution for every prayer whether in a state of purity or not; but when that became a burden to God’s messenger he was commanded to use the tooth-stick before every time of prayer, and the performance of ablution was remitted to him unless his state of purity had been broken.

He said that Abdallah considered that he had power to do that, so he did it up to the time of his death.

Abdallah ibn Amr b. al-‘As said that the Prophet (sallallahu alayhi wa sallam) came upon Sad when he was performing ablution and asked, ‘What is the meaning of this extravagance, Sad?’ He replied, ‘Is there extravagance in ablution?’ He said, ‘Yes, even if you are beside a flowing river.’’

Abu Hurayrah, Ibn Masud and Ibn Umar reported the Prophet (sallallahu alayhi wa sallam) as saying, “He who performs ablution and mentions God’s name purifies his whole body, but he who performs ablution and does not mention God’s name is pure only where the ablution reached.”

Abu Rafi said that when God’s messenger performed ablution he moved his ring on his finger. Daraqutni transmitted the two traditions and Ibn Majah transmitted the second.

Abu Hurayrah reported God’s messenger as saying, “If one lies on his wife and compresses her, washing is necessary, even if he does not insert his penis.”

The Prophet (sallallahu alayhi wa sallam) said:, “Water is necessary only when there is an emission.” Muslim transmitted it. The shaikh and imam Muhyi as-Sunna said that this is abrogated.

“Water is necessary only when there is an emission” applies to a dream.

Umm Salamah told how Umm Sulaim said, “Messenger of God, God is not ashamed of the truth. Is any washing necessary for a woman when she has a sexual dream?” He replied, “Yes, when she sees signs of liquid.”

Umm Salamah then covered her face and said, “Messenger of God, does a woman have sexual dreams?” He replied, “Of course she does. In what way does her child resemble her?” (Bukhari and Muslim.) Muslim added in the version of Umm Sulaim, “The man’s liquid is coarse and white, the woman’s fine and yellow, so the resemblance comes from the one which prevails or comes first.”

Aishah said that when God’s messenger washed because of a seminal emission he first washed his hands, then performed ablution as he did for prayer, then put his fingers into the water and moved them through the roots of his hair, then poured three handfuls on his head with both hands, then poured the water over all his skin. (Bukhari and Muslim.) In a version by Muslim he first washed his hands before putting them into the vessel, then poured water over his left hand with his right hand, then washed his private parts, after which he performed ablution.

Ibn Abbas reported Maimuna as saying, “I set out water for the Prophet (sallallahu alayhi wa sallam) to wash and concealed him with a garment. He poured water on his hands and washed them, then poured water with his right hand over his left, then washed his private parts, then put his hand on the ground and wiped it. He then washed it, rinsed his mouth, snuffed up water, washed his face and forearms, then poured water over his head and emptied it out over his body, after which he moved aside and washed his feet. I handed him a garment, but he did not take it; he went off shaking his hands.”

Aishah said that a woman of the Ansar asked the Prophet (sallallahu alayhi wa sallam) about washing after menstruation and he instructed her how to do it, saying, “Take a piece of cotton with musk and purify yourself with it.” She asked how she should do this, and he replied, “Purify yourself with it.” She asked again how she should do this and he replied, “Praise be to God! Purify yourself with it.” Aishah then drew her aside and said, “Go over the mark of the blood with it.”

Umm Salamah said she told God’s messenger that she kept her hair closely plaited, and asked whether she should undo it when washing after sexual defilement. He replied, “No, it is enough for you to throw three handfuls over your head, then pour water over yourself, and you will be purified.”

The Prophet (sallallahu alayhi wa sallam) used to perform ablution with a mudd of water and wash with a sa up to five mudds.

Muadha reported Aishah as saying, “God’s messenger and I used to wash from one vessel which stood between us, and he would get ahead of me, so that I would say, ‘Give me a chance, give me a chance.’ ‘ She said that they had had sexual intercourse.’”

Aishah reported that when God’s messenger was asked about a man who noticed moisture but did not remember having had a dream, he said that he must wash; but when asked about a man who thought he had had a dream but noticed no moisture, he said that he did not require to wash. Umm Sulaim asked whether a woman must wash when she experienced that, and he replied, “Yes, women are of the same nature as men.” Tirmidhi and Abu Dawud transmitted it, and Darimi and Ibn Majah transmitted it up to “he did not require to wash.”

She also reported God’s messenger as saying, “When the parts which are circumcised pass one another washing is necessary,” adding that God’s messenger and she did that, and then washed.

The Prophet (sallallahu alayhi wa sallam) said:, “There is sexual defilement under every hair, so wash the hair and cleanse the skin.” Abu Dawud, Tirmidhi and Ibn Majah transmitted it, and Tirmidhi said, “This is a gharib tradition, and al-Harith ibn Wajih who is the transmitter is a shaikh one cannot trust.”

Ali reported God’s messenger as saying, “If anyone leaves a spot on a hair which has been sexually defiled without washing it, such and such an amount of hell will have to be suffered for it.” Ali said, “On that account I cut my hair; on that account I cut my hair,”* saying it three times. *Lit. “I treated my hair as an enemy.” Abu Dawud, Ahmad and Darimi transmitted it, but Ahmad and Darimi did not repeat, “On that account I cut my hair.”

Aishah said that the Prophet (sallallahu alayhi wa sallam) did not perform ablution after washing. Tirmidhi, Abu Dawud, Nasai and.

She also said that the Prophet (sallallahu alayhi wa sallam) used to wash his head with marshmallow when sexually defiled, contenting himself with that and not pouring water over it.

Yala told of God’s messenger seeing a man washing in a public place, so he mounted the pulpit, and when he had praised and extolled God he said, “God is characterised by modesty and concealment and loves modesty and concealment, so when any of you washes he should conceal himself.” Abu Dawud and Nasai transmitted it, but in Nasai’s version he said, “God is characterised by concealment, so when any of you intends to wash, he should hide behind something.”

“Water is necessary only when there is an emission” was a licence granted in the early days of Islam, but that afterwards it was renounced.

Ali reported that a man came to the Prophet (sallallahu alayhi wa sallam) and said, “I washed because of sexual defilement, then prayed the dawn prayer but noticed a spot about the size of a nail which had not been touched by the water.” God’s messenger replied, “If you had rubbed your hand over it, it would have been enough for you.”

The original requirement was fifty times of prayer, seven washings to remove sexual defilement, and seven washings when urine fell on a garment. God’s messenger therefore kept on making requests till five times of prayer were appointed, one washing for sexual defilement, and one washing of a garment because of urine.

God’s messenger met me when I was sexually defiled, took my hand and I walked with him. When he sat down I withdrew, and after I had gone home and washed I came back and found the Prophet (sallallahu alayhi wa sallam) still seated.

He asked, “Where have you been, Abu Hurayrah?” I told him, and he said, “Glory be to God! The believer does not become impure.” This is Bukhari’s wording and Muslim has something to the same effect, but after “I told him” he adds: I said to him, “You met me when I was sexually defiled, and I did not like to sit with you till I had washed.” Bukhari has the same in another version.

Ibn Umar told how Umar ibn al-Khattab mentioned to God’s messenger that he was affected by seminal defilement during the night, and was told to perform ablution, wash his penis, and go back to sleep.

Aishah said that when the Prophet (sallallahu alayhi wa sallam) was defiled and wanted to eat or sleep, he performed the ablution prescribed for prayer.

Abu Said al-Khudri reported God’s messenger as saying, “When any of you has intercourse with his wife and wishes to repeat it, he must perform ablution between the two acts.”

The Prophet (sallallahu alayhi wa sallam) used to have intercourse with his wives, with only a single washing.

Aishah said that the Prophet (sallallahu alayhi wa sallam) used to mention God’s name on all occasions.

We shall mention the tradition of Ibn Abbas in the book on Foods* if God most High wills *Book XX, Chap. I, section II, 8th tradition; but one would have expected a tradition in section I.

A wife of the Prophet (sallallahu alayhi wa sallam) washed in a bowl, and when God’s messenger wanted to perform ablution from it she said, “I was defiled, messenger of God.” He replied, “Water does not become defiled.” Tirmidhi, Abu Dawud, and Ibn Majah transmitted it, and Darimi has something similar. In Sharh as-sunna it is given from him from Maimuna with the wording in al-Masabih.

Aishah said, “God’s messenger used to wash because of sexual defilement, then warm himself against me before I washed.” Ibn Majah transmitted it, and Tirmidhi transmitted something similar. In Sharh as-sunna it is given with the wording in al-Masabih.

Ali said, “The Prophet (sallallahu alayhi wa sallam) used to come out of the privy, recite the Qur’an to us and eat meat with us, nothing restraining him from the Qur’an but seminal defilement.” Abu Dawud and Nasai transmitted it, and Ibn Majah transmitted something similar.

Ibn Umar reported God’s messenger as saying, “The woman who is menstruating and the one who is seminally defiled must not recite any of the Qur’an.”

Aishah reported God’s messenger as saying, “Turn these houses so as not to face the mosque, for I do not make the mosque lawful for a menstruating woman or one who is seminally defiled.”

Ali reported God’s messenger as saying, “The angels do not enter a house in which there is a picture, a dog, or one who is defiled.” Abu Dawud and Nasai transmitted it.

Ammar ibn Yasir reported God’s messenger as saying, “There are three whom the angels do not approach, the dead body of an infidel, one who is smeared with khaluq,* and one who is sexually defiled unless he performs ablution.” *A liquid, yellow perfume mainly composed of saffron.

Abdallah ibn Abu Bakr ibn Muhammad ibn Amr ibn Hazm said that the letter sent by God’s messenger to Amr ibn Hazm contained the words, “Only one who is pure must touch the Qur’an.” Malik and Daraqutni transmitted it.

I accompanied Ibn Umar who wanted to relieve himself. After doing so, in the course of his talk that day he said that a man going along a street met God’s messenger when he came out of the privy, or had passed water, and saluted him without receiving any response. Then when the man was almost going out of sight in the street God’s messenger struck his hands on a wall, wiped his face with them, struck once more and wiped his forearms, then responded to the man’s salutation, saying, “The only thing which prevented me from responding to your salutation was that I was not in a state of purity.”

He came upon the Prophet (sallallahu alayhi wa sallam) when he was passing water and saluted him, but he did not respond to the salutation till he had performed ablution. He then made his excuse to him saying, “I dislike mentioning God’s name except when I am in a state of purity.” Abu Dawud transmitted it. Nasai transmitted it up to “till he had performed ablution” and said, “then when he had performed ablution he responded to it.”

God’s messenger would become defiled, then go to sleep, then awake, then go to sleep again.

When Ibn Abbas washed because of seminal defilement he emptied water seven times from his right hand over his left hand, then washed his private parts. Once he forgot how often he had emptied it, so he asked Shuba, but he replied that he did not know, so he said, “You should be ashamed of yourself. What prevents you from knowing?” Then he would perform his ablution for prayer, then pour water over his body and say, “Thus was God’s messenger accustomed to purify himself.”

One day God’s messenger visited his wives, washing after intercourse with each, so I asked, “Messenger of God, why do you not simply wash once at the end?” He replied, “This is purer, better and cleaner.”

God’s messenger forbade that a man should perform ablution with the water left over by his wife after purifying herself. Abu Dawud, Ibn Majah and Tirmidhi transmitted it. Tirmidhi adding “Or he said, ‘With her leavings.’ He said that this is a hasan sahih tradition.”

“I met a man who was a companion of the Prophet (sallallahu alayhi wa sallam) for four years, as was Abu Hurayrah He said that God’s messenger forbade that a woman should wash in water left over by a man, or that a man should wash in water left over by a woman.” Musaddad added that they should use it together. Abu Dawud and Nasai transmitted it, and Ahmad added at the beginning, “He forbade any of us to use a comb every day, or pass water in a bathing place.” Ibn Majah transmitted it from Abdallah ibn Sarjis.

Abu Hurayrah reported God’s messenger as saying, “None of you must pass water into standing water that is not flowing, then wash in it.” (Bukhari and Muslim.) In a version by Muslim he said, “None of you must wash in standing water when he is sexually defiled.” Abu Hurayrah was asked how it was to be done, and said that it was to be taken out in handfuls.

God’s messenger forbade passing water in motionless water.

My maternal aunt took me to the Prophet (sallallahu alayhi wa sallam) and said, “My nephew is ill.” So he wiped my head, invoked a blessing on me, then performed ablution, and I drank some of the water he had used. Then I stood up behind his back and looked at the seal of prophecy between his shoulders, like the button on a bride’s pavilion.

When God’s messenger was asked about water in desert country and what is frequented by animals and wild beasts, he replied, “When there is enough water to fill two pitchers it bears no impurity.” Ahmad, Abu Dawud, Tirmidhi, Nasai, Darimi and Ibn Majah transmitted it. Another version by Abu Dawud has, “It does not become unclean.”

Some people asked God’s messenger whether they might perform ablution out of the well of Budaa, which was a well into which menstrual cloths, dead dogs and stinking things were thrown, and he replied, “Water is pure and is not defiled by anything.” Ahmad, Tirmidhi, Abu Dawud and Nasai transmitted it.

A man told God’s messenger that he sailed on the sea taking a small quantity of water with him. As he would suffer from thirst if he used this for ablution, he asked whether he might use sea water for that purpose, and received the reply, “Its water is pure, and what dies a natural death in it is lawful food.”

Abu Zaid quoted Abdallah ibn Masud as saying that on the night when the jinn listened to the Qur’an* the Prophet (sallallahu alayhi wa sallam) asked him what was in his skin vessel, and when he replied that he had some nabidh, he said, “It consists of fresh dates and pure water.” *Lit “the night of the jinn” After Abu Talib’s death the Prophet (sallallahu alayhi wa sallam) went to at-Taif to proclaim his message, but was driven out.

Returning to Mecca, he spent a night in the valley of Nakhla and we are told that a company of the jinn listened to him reciting the Qur’an See sura lxxii. Abu Dawud transmitted it, and Ahmad and Tirmidhi added that he performed ablution from it. Tirmidhi said that Abu Zaid is unknown, and there is a sound tradition in which ‘Alqama quotes Abdallah ibn Masud as saying, ‘I was not with God’s messenger on the night when the jinn listened.’’

Abu Qatadah visited her and she poured out water for him for ablution. A cat came and drank some of it, and he tilted the vessel for it till it had had a drink. Kabsha said that when he saw her looking at him he asked, “Are you surprised, my niece?” When she replied that she was, he declared that God’s messenger said, “It is not unclean; it is one of those who go round among you.” Malik, Ahmad, Tirmidhi, Abu Dawud, Nasai.

Dawud ibn Salih ibn Dinar quoted his mother as saying that her mistress sent her to Aishah with some hari a. She said that she found her praying and that she signed to her to lay it down. A cat came and ate some of it, but when Aishah finished praying she ate from the place where the cat had eaten, stating that God’s messenger had said, “It is not unclean; it is one of those who go round among you adding that she had seen God’s messenger using water it had left to perform his ablution.”

When God’s messenger was asked whether ablution might be performed with water which asses had left, he replied, “Yes, and with what all beasts of prey leave.” Baghawi transmitted it in Sharh as-sunna.

God’s messenger and Maimuna washed in a bowl containing traces of dough. Nasai and.

Umar went out with a party of riders among whom was Amr b al-‘As. When they came to a cistern and Amr asked its owner whether beasts of prey came down to it, Umar said, ‘Don’t tell us, owner of the cistern, for we go down to what beasts of prey leave, and they go down to what we leave.’ Malik transmitted it and Razin made an addition saying that some transmitters add to Umar’s words that he said he had heard God’s messenger say, ‘They have in their bellies what they have taken, and what remains is pure for us and drinkable.’’

God’s messenger was asked about the purity of the cisterns between Mecca and Medina to which beasts of prey, dogs and asses go down, and replied, “They have what they carry in their bellies, and we have what is left as pure water.”

Umar ibn al-Khattab said, “Do not wash in water which has been exposed to the sun, for it produces leprosy.” Daraqutni transmitted it.

Abu Hurayrah reported God’s messenger as saying, “When a dog drinks out of a vessel belonging to any of you, he must wash it seven times,” (Bukhari and Muslim) In a version by Muslim he said, “When a dog laps the water in a vessel belonging to any of you, he must wash it seven times, using earth the first time.”

He also said that when a desert Arab got up and passed water in the mosque the people took hold of him, but the Prophet (sallallahu alayhi wa sallam) said to them, “Leave him alone, and pour a bucket* of water over what he has passed, for you have been sent only to make things easy and not to make things difficult.” *The text has sajl au dhanub, the transmitter not being sure which word was used. Both mean a bucket.

While we were in the mosque with God’s messenger a desert Arab came and began to pass water in the mosque. The companions of God’s messenger said, “Stop! Stop!” but God’s messenger said, “Don’t interrupt him; leave him alone.” They left him alone, and when he had finished God’s messenger called him and said to him, “These mosques are not suitable places for urine and filth, but are only for remembrance of God, prayer and recitation of the Qur’an,” or however God’s messenger expressed it.* Anas said that he then grave orders to one of the people who brought a bucket and poured water over it. *Indicating that the transmitter is not sure of the exact words.

A woman asked God’s messenger to tell her what one should do when blood from her menses dropped on her garment. He replied, “When blood from her menses drops on the garment of any of you, she should rub it with her fingers and sprinkle water on it, then she may pray in it.”

He asked Aishah about the prostatic fluid which gets on to a garment, and she replied, “I used to wash it from the garment at God’s messenger, and he would go out to prayer with the mark of the washing on his garment.”

Al-Aswad and Hammam reported Aishah as saying, “I used to rub the prostatic fluid from the garment of God’s messenger.” Muslim transmitted it. A version of ‘Alqama and al-Aswad quotes Aishah to the same effect, with the addition that he then prayed in it.’

Umm Qais daughter of Mihsan told how she brought a young son of hers who was not yet weaned to God’s messenger. He set him on his lap, and the child passed water on his garment; so he called for water and sprinkled it, but did not wash it.

Abdallah Ibn Abbas said that he heard God’s messenger say, “When a skin is tanned it is pure.”

He also said that a sheep was given in alms to a female client of Maimuna, but it died. God’s messenger came along and asked, “Why did you not take its skin and tan it and get some good out of it?” They replied, “It died a natural death.” He said, “It is only the eating of it that is prohibited.”

Sauda the Prophet’s wife said, “A sheep of ours died and we tanned its freshly flayed skin, then continued to steep dates in it till it was worn out.”

When al-Husain ibn Ali was sitting in God’s messenger’s lap he passed water and I said, “Put on a garment and give me your lower garment to wash;” but he replied, “It is only the urine of a female which should be washed; the urine of a male should be sprinkled.” Ahmad, Abu Dawud and Ibn Majah transmitted it. In a version by Abu Dawud and Nasai from Abus Samh he said, “It should be washed because of a girl’s urine and sprinkled because of a boy’s.”

Abu Hurayrah reported God’s messenger as saying, “When any of you treads with his sandal on something unclean, earth should be used to purify it.”

A woman told her she had a long skirt and walked in filthy places, so she told her that God’s messenger had said, “What comes after it cleanses it.” Malik, Ahmad, Tirmidhi, Abu Dawud and Darimi transmitted it, the last two mentioning that the woman was an umm walad* belonging to Ibrahim ibn Abd ar-Rahman ibn Auf. *Lit. “mother of a boy”. Used of a slavewoman who has borne a child to her master, and therefore gains her freedom when he dies.

God’s messenger prohibited wearing the skins of beasts of prey and using them on saddles. Abu Dawud and Nasai transmitted it.

Abul Malih ibn Usamah quoted his father as saying that the Prophet (sallallahu alayhi wa sallam) prohibited the use of the skins of beasts of prey. Ahmad, Abu Dawud and Nasai transmitted it; and Tirmidhi and Darimi added that they may be used as rugs.

Abul Malih expressed his disapproval of payment for the skins of beasts of prey.* *The source of this tradition is not mentioned, but the editor of the Damascus edition of the Mishkat says Tirmidhi appended it in a note.

Abdallah ibn Ukaim said, “The letter of God’s messenger came to us telling us not to make use of the skin or sinew of an animal which had died a natural death.” Tirmidhi, Abu Dawud, Nasai and.

Aishah said God’s messenger commanded that the skins of animals which had died a natural death should be made use of after they had been tanned.

Some people passed the Prophet (sallallahu alayhi wa sallam) dragging a sheep of theirs as big as an ass. God’s messenger asked them why they did not make use of its skin, and when they told him that it had died a natural death he said, “Water and leaves of the mimosa flava* purify it.” *The Arabic word is qaraz. meaning the leaves of the mimosa flave (salam) These were used for tanning.

On the expedition to Tabuk God’s messenger came to a household, and seeing a bucket hanging, asked for water. They told him that the animal had died a natural death, but he replied, “Its tanning is its purification.”

I told God’s messenger that our road to the mosque had an unpleasant stench and asked what we should do when it was raining. He asked whether there was not a cleaner part after the offensive part had been passed, and when I replied that there was, he said that it made up for the other.

Abdallah ibn Masud said that they used to pray with God’s messenger without performing ablution because of anything they had trodden on.

The dogs used to go here and there in the mosque in the time of God’s messenger and that they did not sprinkle any place where they had been.

Al-Bara reported God’s messenger as saying, “There is no harm in the urine of an animal whose flesh may be eaten.” In a version of Jabir’s he said, “If an animal’s flesh may be eaten, there is no harm in its urine.” Ahmad and Daraqutni transmitted it.

Shuraih ibn Hani said, “I asked Ali ibn Abu Talib about wiping over the shoes and he replied that God’s messenger had appointed three days and nights as the period when a traveller may do it and one day and night as the period for one who is not travelling.”

God’s messenger relieved himself beside some low ground before the morning prayer, and I went with him carrying a small water-skin. When he came back I began to pour water from the skin over his hands, and he washed his hands and face. He was wearing a long-sleeved woollen gown, and tried to get his forearms out, but the sleeve of the gown was too narrow, so he brought his hands out from under the gown, and throwing it over his shoulders, he washed his forearms.

Then he wiped his forelock and over his turban. I was then about to remove his shoes when he said, “Leave them, for my feet were pure when I put them in”; so he rubbed over them, and he and I mounted our beasts and came to the people. They had begun the prayer with Abd ar-Rahman ibn Auf leading them, and he had performed a raka with them, but when he was aware of the Prophet’s presence he began to retire.

The Prophet (sallallahu alayhi wa sallam), however, signed to him to continue and performed one of the rakas along with him. Then when he had pronounced the salutation the Prophet (sallallahu alayhi wa sallam) got up, and I got up along with him, and we performed the raka which had been finished before we came.

The Prophet (sallallahu alayhi wa sallam) gave permission for the traveller to wipe over his shoes during three days and nights, and for one who was not travelling during a day and a night, if be had been in a state of purity when he put them on. Al-Athram transmitted it in his Sunan. Ibn Khuzaima and Daraqutni also transmitted it. Al-Khattabi said in al-Muntaqa that the isnad is sound.

“God’s messenger used to command us, when we were travelling, not to take off our shoes for three days and nights except for seminal defilement, and not to do so on account of easing ourselves, passing water, or sleeping.”

“I assisted the Prophet (sallallahu alayhi wa sallam) to perform ablution on the expedition to Tabuk, and he wiped the top and bottom of the shoe.” Abu Dawud, Tirmidhi and Ibn Majah transmitted it. Tirmidhi said, “This is a weak tradition. I asked Abu Zura and Muhammad, i.e. Bukhari, about this tradition and they said that it is not sound.” Abu Dawud also declared it to be weak.

He also said, “I saw the Prophet (sallallahu alayhi wa sallam) wiping over the upper part of his shoes.”

He also said that the Prophet (sallallahu alayhi wa sallam) performed ablution and wiped over his stockings and his sandals.

God’s messenger wiped over the shoes and I said, “Messenger of God, you have forgotten.” He replied, “No, you have forgotten. My Lord commanded me to do this.”

Ali said, “If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper, but I have seen God’s messenger wiping over the upper part of his shoes.”

our ranks are formed like those of the angels; all the earth has been appointed as a mosque for us; and our earth has been appointed for us as a means of cleansing when we do not find water.

While we were on a journey with the Prophet (sallallahu alayhi wa sallam) he led the people in the prayer, and when he turned away after the prayer he saw a man apart who had not prayed along with the people. He asked him what had prevented him from praying along with the company, and when the man replied that he was affected by seminal defilement and had no water, he said, “Make use of earth, for it is enough for you.”

Do you not remember that you and I were on a journey and you did not pray, but I rolled myself on the ground, then prayed? I mentioned that afterwards to the Prophet (sallallahu alayhi wa sallam), and he said,It would have been enough for you to do thus—and the Prophet (sallallahu alayhi wa sallam) struck the ground with the palms of his hands, blew into them, then wiped his face and the palms of his hands with them. Bukhari transmitted it, and Muslim has something similar, in which he said, “It is enough for you to strike the ground with your hands, then blow, then wipe your face and the palms of your hands with them.”

“I came upon the Prophet (sallallahu alayhi wa sallam) when he was passing water and saluted him, but he did not reply till he got up and went to a wall, and after scraping it with a stick which he had, he put his hands on the wall and wiped his face and his forearms; then he replied to my salutation.” I have not found this version in the two Sahihs, or in al-Humaidi’s book; but Baghawi mentioned it in Sharh as-sunna, saying that this is a hasan tradition.

Abu Dharr reported God’s messenger as saying, “Good earth is a means of ablution for a Muslim, even if he does not find water for ten years; but when he finds water he should make it touch his skin, for that is better.”

We went out on a journey, and one of our men was struck by a stone which wounded him in the head. He had a nocturnal emission and asked his companions whether they could find any permission for him to perform ablution with earth, but they replied that they could not when he was able to get water; so the man washed and died. When we came to the Prophet (sallallahu alayhi wa sallam) he was told about that and said, “Then killed him, God kill them!

Why did they not ask when they did not know? The only cure for ignorance is to ask. It would have been enough for him to use earth and tie a rag over the sore, then wipe over it and wash the rest of his body.” Abu Dawud transmitted it, and Ibn Majah transmitted it from Ata ibn Abu Rabah from Ibn Abbas

Two men went out on a journey, and when the time for prayer came, having no water with them, they performed ablution with good earth and then prayed. Immediately afterwards they found water, and one of them repeated the prayer with ablution, but the other did not. When they came to God’s messenger sometime afterwards they mentioned that, and he said to the one who did not repeat the prayer, “You have observed the sunna and your prayer was enough for you.”

To the one who had performed ablution and repeated the prayer he said, “You will have a twofold reward.” Abu Dawud and Darimi transmitted it, and Nasai transmitted something similar. He and Abu Dawud also transmitted it from Ata ibn Yasar in mursal form.

Once when coming from the direction of Bir Jamal* the Prophet (sallallahu alayhi wa sallam) was met by a man who saluted him, but the Prophet (sallallahu alayhi wa sallam) did not respond to his salutation till he went towards the wall and wiped his face and his hands. Then he responded to his salutation. *A well in Medina.

Ammar ibn Yasir used to tell that when they were with God’s messenger they wiped themselves with earth for the dawn prayer, striking the palms of their hands on the earth, then wiping their faces once. They struck the palms of their hands again on the earth and wiped their arms completely up to the shoulders, and up to the armpits on the inside of their arms.

Ibn Umar reported God’s messenger as saying, “When any of you goes to the Friday prayer he should bathe.”

Abu Said reported God’s messenger as saying, “Bathing on Friday is obligatory on everyone who has reached puberty.”

Abu Hurayrah reported God’s messenger as saying, “It is a duty for every Muslim to bathe once a week, washing his head and his body.”

Samurah ibn Jundub reported God’s messenger as saying, “If anyone performs ablution on Friday, well and good; but if anyone bathes, bathing is more excellent.” Ahmad, Abu Dawud, Tirmidhi, Nasai and.

Abu Hurayrah reported God’s messenger as saying, “Anyone who has washed a dead body must bathe himself.” Ibn Majah transmitted it; and Ahmad, Tirmidhi and Abu Dawud added, “And he who carries it must perform ablution.”

after seminal defilement, on Friday, after being cupped, and after washing the dead.

When he accepted Islam the Prophet (sallallahu alayhi wa sallam) commanded him to bathe with water and lote-tree leaves. Tirmidhi, Abu Dawud and Nasai transmitted it.

Among the Jews, when a woman menstruated, they did not eat with her, and they did not live with such in their houses, so the Prophet’s companions questioned him, and God revealed, “And they ask you about menstruation…” God’s messenger then said, “Do everything except sexual intercourse.”

The Jews heard of that and said, “This man does not want to leave anything we do without opposing us in it.” Usaid ibn Hudair and Abbad ibn Bishr came and said, ‘Messenger of God, the Jews are saying such and such. Shall we not then live with them?’* The face of God’s messenger underwent such a change that we thought he was angry with them; but when they went out they were met by a gift of milk which was being brought to the Prophet (sallallahu alayhi wa sallam), and he sent after them and gave them a drink, whereby they knew that he was not angry with them. *i.e. with our wives.

The word used in this tradition ordinarily refers to sexual intercourse, but it would seem that here and in the first sentence it rather expresses the idea being beside their wives during their periods.

Aishah said, “The Prophet (sallallahu alayhi wa sallam) and I used to wash from one vessel when we were both sexually defiled. When I was menstruating he would order me to wrap myself up and would embrace me. And when he was observing prayer in seclusion, he would put out his head for me and I would wash it when I was menstruating.”

She also said, “I would drink when I was menstruating, then hand it to the Prophet (sallallahu alayhi wa sallam), and he would put his mouth where mine had been and drink; and I would eat flesh from a bone when I was menstruating, then hand it to the Prophet (sallallahu alayhi wa sallam), and he would put his mouth where mine had been.”

She also said, “The Prophet (sallallahu alayhi wa sallam) would recline on my lap when I was menstruating, then recite the Qur’an.”

The Prophet (sallallahu alayhi wa sallam) said to me, “Get me the mat from the mosque,” and when I replied that I was menstruating, he said, “Your menstruation is not in your hand.”

“God’s messenger used to pray in a woollen garment which was partly over him and partly over me while I was mentruat- ing.”

“If anyone has intercourse with a woman who is menstruating, or uses preposterous venery with a woman1, or visits a kahin, he has disbelieved in what has been sent down to Muhammad.” Tirmidhi, Ibn Majah and Darimi transmitted it. In the version of the last two he declared him to be right in saying that he has disbelieved. Tirmidhi said, “We know this tradition only from Hakim al-Athram from Abu Tamima from Abu Hurayrah” 1: i.e. enters her from her behind.

He asked God’s messenger what was lawful for him in his wife when she was menstruating, and he replied, “What is above the waist-wrapper, but to abstain from that is better.” Razin transmitted it and Muhyi as-Sunna said that its insad is not strong.

Ibn Abbas reported God’s messenger as saying, “When a man has intercourse with his wife while she is menstruating, he must give half a dinar in alms.” Tirmidhi, Abu Dawud, Nasai.

He also reported that the Prophet (sallallahu alayhi wa sallam) said, “When there is red blood he must give a dinar and when there is yellow blood half a dinar.”

A man asked God’s messenger what was lawful for him in his wife when she was menstruating, and he replied, “She should tie her waist-wrapper on her, then you can do what you like above it.”

Aishah said, “When I menstruated I left the bed and lay on the reed-mat and did not approach or come near God’s messenger till I was purified.”

Aishah told of Fatima daughter of Abu Hubaish coming to the Prophet (sallallahu alayhi wa sallam) and saying, “I am a woman whose blood keeps flowing, and I am never purified; Shall I therefore abandon prayer?” He replied, “No that is only a vein and is not menstruation; so when your menstrua­ tion comes on abandon prayer, and when it ends wash the blood from yourself and then pray.”

Her blood kept flowing, so the Prophet (sallallahu alayhi wa sallam) said to her, “When the blood of the menses comes it is black blood which can be recognised, so when that comes refrain from prayer; but when a different type comes perform ablution any pray, for it is due only to a vein.” Abu Dawud and Nasai transmitted it.

In the time of God’s messenger there was a woman who had an issue of blood, so Umm Salamah asked the Prophet (sallallahu alayhi wa sallam) to give a decision about her. He said, “She should consider the number of nights and days during which she used to menstruate each month before she was afflicted with this trouble and abandon prayer during that period each month; then when she finishes that she should wash, tie a cloth over her private parts and pray.”

Adi ibn Thabit quoted his father as saying that his grandfather (Adi’s grandfather’s name is given as Dinar by Yahya ibn Main) reported the Prophet (sallallahu alayhi wa sallam) as saying regarding a woman who has a prolonged flow of blood that she should abandon prayer during as many days as she used to have her courses, then wash, perform ablution for every prayer, fast and pray.

Asma daughter of Umais said she told God’s messenger that Fatima daughter of Abu Hubaish had had a flow of blood for a certain period and had not prayed. God’s messenger said, “Glory be to God! This comes from the devil. She should sit in a tub, and when she sees yellowness appearing on the top of the water she should wash once for the noon and afternoon prayer, once for the sunset and night prayer, once for the dawn prayer, and in between times she should perform ablution.”