Sunan Abu Dawud - Hadith Search Engine - Chapter No 1

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Sunan Abu Dawud

chapter_name of Sunan Abu Dawud is from Chapter No. 1, chapter_name, written by Abu Dawud Al-Sijistani. This chapter contains 000 hadiths, specifically hadiths about The chapter_name. The Sunan Abu Dawud collection encompasses a total of fifty-two chapters and 4800 hadiths.

Chapter Name

Purification (Kitab Al-Taharah)

Book Name

Sunan Abi Dawud by Abu Dawud Al-Sijistani

Book Writer

Abu Dawud Al-Sijistani

Chapter No

1

Numbers Of Hadith In Chapter

390

Translation

Arabic, English and Urdu

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Narrated Mughirah ibn Shubah: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم went (outside) to relieve himself, he went to a far-off place.

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Narrated Jabir ibn Abdullah: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم felt the need of relieving himself, he went far off where no one could see him.

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Abu al-Tayyah reported on the authority of a shaykh (an old man): When Abdullah ibn Abbas came to Basrah, people narrated to him traditions from Abu Musa. Therefore Ibn Abbas wrote to him asking him about certain things. In reply Abu Musa wrote to him saying: One day I was in the company of theMessenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He wanted to urinate. Then he came to a soft ground at the foot of a wall and urinated. He (the Prophet) then said: If any of you wants to urinate, he should look for a place (like this) for his urination.

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Anas bin Malik reported: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered the toilet, he used to say (before entering): O Allaah, I seek refuge in Thee. This is according to the version of Hammad. Abd al-Warith has another version: I seek refuge in Allaah from male and female devils.

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Another tradition on the authority of Anas has: O Allaah, I seek refuge in Thee. Shubah said: Anas sometimes reported the words: I take refuge in Allah.

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Narrated Zayd ibn Arqam: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: These privies are frequented by the jinns and devils. So when anyone amongst you goes there, he should say: I seek refuge in Allah from male and female devils.

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Narrated Salman al-Farsi: It was said to Salman: Your Prophet teaches you everything, even about excrement. He replied: Yes. He has forbidden us to face the qiblah at the time of easing or urinating, and cleansing with right hand, and cleansing with less than three stones, or cleansing with dung or bone.

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Narrated Abu Hurairah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: I am like father to you. When any of you goes to privy, he should not face or turn his back towards the qiblah. He should not cleanse with his right hand. He (the Prophet, صلی ‌اللہ ‌علیہ ‌وسلم) also commanded the Muslims to use three stones and forbade them to use dung or decayed bone.

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Narrated Abu Ayyub: That he (the Holy Prophet, sal Allahu alayhi wa sallam) said: When you go to the privy, neither turn your face nor your back towards the qiblah at the time of excretion or urination, but turn towards the east or the west. (Abu Ayyub said): When we came to Syria, we found that the toilets already built there were facing the qiblah, We turned our faces away from them and begged pardon of Allaah.

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Narrated Maqil ibn Abu Maqil al-Asadi: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم has forbidden us to face the two qiblahs at the time of urination or excretion.

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Marwan al-Asfar said: I saw Ibn Umar make his camel kneel down facing the qiblah, then he sat down urinating in its direction. So I said: Abu Abdur Rahman, has this not been forbidden? He replied: Why not, that was forbidden only in open country; but when there is something between you and the qiblah that conceals you, then there is no harm.

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Narrated Abd Allaah bin Umar: I ascended the roof of the house and saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sitting on two bricks facing Jerusalem (Bait al-Maqdis) for relieving himself.

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Narrated Jabir ibn Abdullah: The Prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم forbade us to face the qiblah at the time of making water. Then I saw him facing it (qiblah) urinating or easing himself one year before his death.

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Narrated Abdullah ibn Umar: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم wanted to relieve himself, he would not raise his garment, until he lowered himself near the ground. Abu DAwud said: This tradition has been transmitted by Abd al-Salam bin Harb on the authority of al-Amash from Anas bin Malik. This chain of narrators is weak (because Amash's hearing tradition from Anas bin Malik is not established).

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Narrated Abu Saeed al-Khudri: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When two persons go together for relieving themselves uncovering their private parts and talking together, Allah, the Great and Majestic, becomes wrathful at this (action). Abu Dawud said: This tradition has been narrated only by Ikrimah bin Ammar.

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Narrated Ibn Umar: A man passed by the Prophet صلی ‌اللہ ‌علیہ ‌وسلم while he was urinating, and saluted him. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم did not return the salutation to him. Abu Dawud said: It is narrated on the authority of Ibn Umar that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed tayammum, then he returned the salutation to the man.

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Narrated Muhajir ibn Qunfudh: Muhajir came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم while he was urinating. He saluted him. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم did not return the salutation to him until he performed ablution. He then apologised to him, saying: I disliked remembering Allah except in the state of purification.

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Narrated Aishah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to remember Allaah, the Great and Majestic, at all moments

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Narrated Anas ibn Malik: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم entered the privy, he removed his ring. Abu Dawud said: This is a munkar tradition, i. e. it contradicts the well-known version reported by reliable narrators. On the authority of Anas the well-known version says: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم had a silver ring made for him. Then he cast it off. The misunderstanding is on the part of Hammam (who is the narrator of the previous tradition mentioned in the text). This is transmitted only by Hammam.

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Narrated Ibn Abbas: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم passed by two graves. He said: Both (the dead) are being punished, but they are not being punished for a major (sin). One did not safeguard himself from urine. The other carriedtales. He then called for a fresh twig and split it into two parts and planted one part on each grave and said: Perhaps their punishment may be mitigated as long as the twigs remain fresh. Another version of Hannad has: One of them did not cover himself while urinating. This version does not have the words: He did not safeguard himself from urine.

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Narrated Ibn Abbas: A tradition from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم conveying similar meaning. The version of Jarir has the wording: he did not cover himself while urinating. The version of Abu Muawiyah has the wording: he did not safeguard himself (from urine).

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Narrated Amr ibn al-As: Abdur Rahman ibn Hasanah reported: I and Amr ibn al-As went to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He came out with a leather shield (in his hand). He covered himself with it and urinated. Then we said: Look at him. He is urinating as a woman does. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم, heard this and said: Do you not know what befell a person from amongst Banu Isra'il (the children of Israel)? When urine fell on them, they would cut off the place where the urine fell; but he (that person) forbade them (to do so), and was punished in his grave. Abu Dawud said: One version of Abu Musa has the wording: he cut off his skin . Another version of Abu Musa goes: he cut off (part of) his body.

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Narrated Hudhaifah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came to a midden of some people and urinated while standing. He then asked for water and wiped his shoes. Abu Dawud said: Musaddad, a narrator, reported: I went far away from him. He then called me and I reached just near his heals.

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Narrated Umaymah daughter of Ruqayqah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم had a wooden vessel under his bed in which he would urinate at night.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: Be on your guard against two things which provoke cursing. They (the hearers) said: Prophet of Allaah صلی ‌اللہ ‌علیہ ‌وسلم, what are these things which provoke cursing: easing in the watering places and on the thoroughfares, and in the shade (of the tree) (where they take shelter and rest).

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Narrated Muadh ibn Jabal: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Be on your guard against three things which provoke cursing: easing in the watering places and on the thoroughfares, and in the shade (of the tree).

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Narrated Abdullah ibn Mughaffal: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: No one of you should make water in his bath and then wash himself there (after urination). The version of Ahmad has: Then performs ablution there, for evil thoughts come from it.

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Narrated A Man from the Companions: Humayd al-Himyari said: I met a man (Companion of the Prophet) who remained in the company of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم just as Abu Hurairah remained in his company. He then added: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم forbade that anyone amongst us should comb (his hair) every day or urinate in the place where he takes a bath.

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Narrated Abdullah ibn Sarjis: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم prohibited to urinate in a hole. Qatadah (a narrator) was asked about the reason for the disapproval of urinating in a hole. He replied: It is said that these (hoes) are the habitats of the jinn.

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Narrated Aishah, Ummul Muminin: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم came out of the privy, he used to say: Grant me Thy forgiveness.

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Narrated Abu Qatadah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: When any one of you urinates, he must not touch his penis with his right hand, and when he goes to relieve himself he must not wipe himself with his right hand (in the privy), and when he drinks, he must not drink in one breath.

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Narrated Hafsah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used his right hand for taking his food and drink and used his left hand for other purposes.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used his right hand for getting water for ablution and taking food, and his left hand for his evacuation and for anything repugnant.

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Aishah, also reported a tradition bearing similar meaning through another chain of transmitters

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: If anyone applies collyrium, he should do it an odd number of times. If he does so, he has done well; but if not, there is no harm. If anyone cleanses himself with pebbles, he should use an odd number. If he 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 sticks to his tongue. If he does so, he has done well; if not, there is no harm. If anyone goes to relieve himself, he should conceal himself, and if all he can do is to collect a heap of send, he should sit with his back to it, for the devil makes sport with the posteriors of the children of Adam. If he does so, he has done well; but if not, there is no harm.

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Narrated Ruwayfi ibn Thabit: Shayban al-Qatbani reported that Maslamah ibn Mukhallad made Ruwayfi ibn Thabit the governor of the lower parts (of Egypt). He added: We travelled with him from Kum Sharik to Alqamah or from Alqamah to Kum Sharik (the narrator doubts) for Alqam. Ruwayfi said: Any one of us would borrow a camel during the lifetime of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم from the other, on condition that he would give him half the booty, and the other half he would retain himself. Further, one of us received an arrowhead and a feather, and the other an arrow-shaft as a share from the booty. He then reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: You may live for a long time after I am gone, Ruwayfi, 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.

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This tradition has also been narrated by Abu Salim al-JAishahni on the authority of Abd Allaah bin Amr. He narrated this tradition at the time when he besieged the fort at the gate of Alyun. Abu Dawud said: The fort of Alyun lies at the mountain in Fustat. Abu Dawud said: The kunyah (surname) of Shaiban bin Umayyah is Abu Hudhaifah.

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Narrated Jabir bin Abd Allaah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم forbade us to use a bone or dung for wiping.

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Narrated Abdullah ibn Masud: A deputation of the jinn came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and said: O Muhammad, forbid your community to cleans themselves with a bone or dung or charcoal, for in them Allah has provided sustenance for us. So the Prophet صلی ‌اللہ ‌علیہ ‌وسلم forbade them to do so.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When any of you goes to relieve himself, he should take with him three stones to cleans himself, for they will be enough for him.

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Narrated Khuzaymah ibn Thabit: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم was asked about cleansing (after relieving oneself). He said: (One should cleanse oneself) with three stones which should be free from dung. Abu Dawud said: A similar tradition has been narrated by Abu Usamah and Ibn Numair from Hisham.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم urinated and Umar was 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 urinate. If I were to do so, it would become a sunnah

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Narrated Anas bin Malik: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم entered a park. He was accompanied by a boy who had a jug of water with him. He was the youngest of us. He placed it near the lote-tree. He ( the Prophet, صلی ‌اللہ ‌علیہ ‌وسلم ) relieved himself. He came to us after he had cleansed himself with water.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The following verse was revealed in connection with the people of Quba': In it are men who love to be purified (ix. 108). He (Abu Hurairah) said: They used to cleanse themselves with water after easing. So the verse was revealed in connection with them.

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Narrated Abu Hurairah: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم went to the privy, I took to him water in a small vessel or a skin, and he cleansed himself. He then wiped his hand on the ground. I then took to him another vessel and he performed ablution. Abu Dawud said: The tradition is transmitted by al-Aswad bin Amir is more perfect.

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Narrated Abu Hurairah: (the Prophet, صلی ‌اللہ ‌علیہ ‌وسلم ) as saying: Were it not that I might oeverburdern the believers, I would order them to delay the night ('isha ) prayer and use the tooth-stick at the time of every prayer.

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Narrated Zayd ibn Khalid al-Juhani: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: Were it not hard on my ummah, I would order them to use the tooth-stick at the time of every prayer. Abu Salamah said: 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 whenever he got up for prayer he used it.

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Narrated Abdullah bin Abdullah bin Umar: Muhammad ibn Yahya ibn Habban asked Abdullah ibn Abdullah ibn Umar about the reason for Ibn Umar's performing ablution for every prayer, whether he was with or without ablution. He replied: Asma, daughter of Zayd ibn al-Khattab, reported to me that Abdullah ibn Hanzalah ibn Abu Amir narrated to her that the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was earlier commanded to perform ablution for every prayer whether or not he was with ablution. When it became a burden for him, he was ordered to use tooth-stick for every prayer. As Ibn Umar thought that he had the strength (to perform the ablution for every prayer), he did not give up performing ablution for every prayer. Abu Dawud said: Ibrahim bin Saad narrated this tradition on the authority of Muhammad bin Ishaq, and there he mentions the name of Ubaid Allah bin Abdullah (instead of Abdullah bin Abdullah bin Umar)

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Narrated Abu Burdah: On the authority of his father ( Abu Musa al-Ashari), reported (according to the version of Musaddad): We came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم to provide us with a mount, and found him using the tooth-stick, its one end being at his tongue (i. e. he wsa rinsing his mouth). According to the version of Sulaiman it goes: I entered upon the Prophet صلی ‌اللہ ‌علیہ ‌وسلم who was using the tooth-stick, and had it placed at one side of his tongue, producing a gurgling sound. Abu Dawud said: Musaddad said that the tradition was a lengthy but he shortened it.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was using the tooth-stick, when two men, one older than the other, were with him. A revelation came to him about the merit of using the tooth-stick. He was asked to show proper respect and give it to the elder of the two.

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Shuraih asked Aishah: What would the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم do as soon as he entered the house? She replied: (He would use) the siwak.

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Aishah narrated: The Prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم would clean his teeth with the Siwak, then he would give me the Siwak in order to wash it. So I would first use it myself, then wash it and return it.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Ten are the acts according to fitrah (nature): clipping the moustache, letting the beard grow, using the tooth-stick, cutting the nails, washing the finger joints, plucking the hair under the arm-pits, shaving the pubes, and cleansing one's private parts (after easing or urinating) with water. The narrator said: I have forgotten the tenth, but it may have been rinsing the mouth.

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Narrated Ammar bin Yasir: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: The rinsing of mouth and snuffing up water in the nose are acts that bear the characteristics of fitrah (nature). He then narrated a similar tradition (as reported by Aishah), but he did not mention the words letting the beard grow . He added the words circumcision and sprinkling water on the private part of the body . He did not mention the words cleansing oneself after easing . Abu Dawud said: A similar tradition has been reported on the authority of Ibn Abbas. He mentioned only five sunnahs all relating to the head, one of them being parting of the hair; it did not include wearing the beard. Abu Dawud said: The tradition as reported by Hammad has also been transmitted by Talq bin Habib, Mujahid, and Bakr bin Abd Allaah bin al-Muzani as their own statement ( not as a tradition from the Prophet, صلی ‌اللہ ‌علیہ ‌وسلم ). They did not mention the words letting the beard grow . The version transmitted by Muhammad bin Abd Allaah bin Abi Maryam, Abu Salamah, and Abu Hurairah from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم mentions the words letting the beard grow . A similar tradition has been reported by Ibrahim al-Nakha'i. He mentioned the words wearing the beard and circumcision.

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Narrated Hudhaifah: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم got up during the night (to pray), he cleansed his mouth with the tooth-stick.

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Narrated Aishah, Ummul Muminin: Ablution water and tooth-stick were placed by the side of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. When he got up during the night (for prayer), he relieved himself, then he used the tooth-stick.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم did not get up after sleeping by night or by day without using the tooth-stick before performing ablution.

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Narrated Ibn Abbas: I spent a night with the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. When he woke up from his sleep (in the latter part of the night for prayer) he came to his ablution water. He took the tooth-stick and used it. He then recited the verse: Verily in the creation of the heavens and the earth and the alternation of the night and the day are tokens (of His Sovereignty) for men of understanding (iii-190). He recited these verses up to the end of the chapter or he finished the whole chapter. He then performed ablution and came to the place of prayer. He then said two rak'ahs of prayer. He then lay down on the bed and slept as much as Allaah wished. He then got up and did the same. He then lay down and slept. He then got up and did the same. Every time he used the tooth-stick and offered two rak'ah of prayer. He then offered the prayer known as witr. Abu Dawud said: Fudail on the authority if Husain reported the wording: He then used the tooth-stick and performed ablution while he was reciting the verses: Verily in the creation of the heaves and the earth. . . until he finished the chapter.

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Narrated Abul Malih: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Allah does not accept charity from goods acquired by embezzlement as He does not accept prayer without purification.

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Narrated Abu Hurairah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Allaah, the Exalted, does not accept the prayer of any of you when you are defiled until you performed ablution.

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Narrated Ali ibn Abu Talib: The key to prayer is purification i; its beginning s takbir and its end is taslim.

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Narrated Abdullah ibn Umar: Abu Ghutayf al-Hudhali reported: I was in the company of Ibn Umar. When the call was made for the noon (zuhr) prayer, he performed ablution and said the prayer. When the call for the afternoon (Asr) prayer was made, he again performed ablution. Thus I asked him (about the reason of performing ablution). He replied: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: For a man who performs ablution in a state of purity, ten virtuous deeds will be recorded (in his favour). Abu Dawud said: This is the tradition narrated by Musaddad, and it is more perfect.

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Narrated Abdullah ibn Umar: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم, 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.

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Narrated Abdullah bin Umar: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When there is enough water to fill two pitchers, it does not become impure. Abu Dawud said: Hammad bin Zaid has narrated this tradition on the authority of Asim ( without any reference to the Prophet)

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Narrated Abdullah bin Umar: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When there is enough water to fill two pitchers, it does not become impure. Abu Dawud said: Hammad bin Zaid has narrated this tradition on the authority of Asim ( without any reference to the Prophet)

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Narrated Abu Saeed al-Khudri: The people asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: Can we perform ablution out of the well of Budaah, which is a well into which menstrual clothes, dead dogs and stinking things were thrown? He replied: Water is pure and is not defiled by anything.

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Narrated Abu Saeed al-Khudri: I heard that the people asked the Prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم: Water is brought for you from the well of Budaah. It is a well in which dead dogs, menstrual clothes and excrement of people are thrown. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم replied: Verily water is pure and is not defiled by anything. Abu Dawud said I heard Qutaibah bin Saeed say: I asked the person in charge of the well of Bud'ah about the depth of the well. He replied: At most the water reaches pubes. Then I asked: Where does it reach when its level goes down ? He replied: Below the private part of the body. Abu Dawud said: I measured the breadth of the well of Budaah with my sheet which I stretched over it. I them measured it with the hand. It measured six cubits in breadth. I then asked the man who opened the door of garden for me and admitted me to it: Has the condition of this well changed from what it had originally been in the past ? He replied: No. I saw the color of water in this well had changed.

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Narrated Abdullah ibn Abbas: One of the wives of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم took a bath from a large bowl. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم wanted to perform ablution or take from the water left over. She said to him: O Prophet of Allah, verily I was sexually defiled. The Prophet said: Water not defiled.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: None amongst you should urinate in stagnant water, and then wash in it.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: None amongst you should urinate in standing water, then wash in it after sexual defilement.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The purification of the utensil belonging to any one of you, after it has been licked by a dog, consists of washing it seven times, using sand in the first instance. Abu Dawud said: A similar tradition has been narrated by Abu Ayyub and Habib bin al-Shahid on the authority of Muhammad.

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A similar tradition has been transmitted by Abu Hurairah through a different chain of narrators. But this version has been narrated as a statement of Abu Hurairah himself and not attributed to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. The version has the addition of the words: If the cat licks (a utensil), it should be washed once.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: When a dog licks a (thing contained in a) utensil you must wash it seven times, using earth (sand) for the seventh time. Abu Dawud said: This tradition has been transmitted by another chain of narrators in which there is no mention of earth.

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Narrated Ibn Mughaffal: The Messenger of Allaah صلی ‌اللہ ‌علیہ ‌وسلم ordered the killing of the dogs, and then said: Why are they (people) after them (dogs)? and then granted permission (to keep) for hunting and for (the security) of the herd, and said: When the dog licks the utensil wash it seven times, and rub it with earth the eighth time. Abu Dawud said: Ibn Mughaffal narrated in a similar way.

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Narrated Abu Qatadah: Kabshah, daughter of Kab ibn Malik and wife of Ibn Abu Qatadah, reported: Abu Qatadah visited (me) and I poured out water for him for ablution. A cat came and drank some of it and he tilted the vessel for it until it drank some of it. Kabshah said: He saw me looking at him; he asked me: Are you surprised, my niece? I said: Yes. He then reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: It is not unclean; it is one of those (males or females) who go round among you.

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Narrated Aishah, Ummul Muminin: Dawud ibn Salih ibn Dinar at-Tammar quoted his mother as saying that her mistress sent her with some pudding (harisah) to Aishah who was offering prayer. She made a sign to me to place it down. A cat came and ate some of it, but when Aishah finished her prayer, she ate from the place where the cat had eaten. She stated: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: It is not unclean: it is one of those who go round among you. She added: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution from the water left over by the cat.

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Narrated Aishah: I and the Messenger of Allaah صلی ‌اللہ ‌علیہ ‌وسلم took a bath from one vessel while we were sexually defiled.

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Narrated Aishah, Ummul Muminin: My hands and the hands of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم alternated into one vessel while we performed ablution.

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Narrated Ibn Umar: The males and females during the time of the Messenger of Allah ( sal Allahu alayhi wa sallam ) used to perform the ablution from one vessel together. The wordings from one vessel occur in the version of Musaddad.

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Narrated Abd Allaah bin Umar: We (men) and women during the life-time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to perform ablution from one vessel. We all put our hands in it.

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Narrated Humayd al-Himyari: Humayd al-Himyari reported: I met a person (among the Companion of Prophet) who remained in the company of the Prophet صلی ‌اللہ ‌علیہ ‌وسلمfor four years as Abu Hurairah remained in his company. He reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم forbade that the female should wash with the water left over by the male, and that the male should wash with the left-over of the female. The version of Musaddad adds: That they both take the handful of water together.

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Narrated Hakam ibn Amr: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم forbade that the male should perform ablution with the water left over by the female.

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Narrated Abu Hurairah: A man asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: Messenger of Allah, we travel on the sea and take a small quantity of water with us. If we use this for ablution, we would suffer from thirst. Can we perform ablution with sea water? The Messenger صلی ‌اللہ ‌علیہ ‌وسلم replied: Its water is pure and what dies in it is lawful food.

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Narrated Abdullah ibn Masud: Abu Zayd quoted Abdullah ibn Masud as saying that on the night when the jinn listened to the Quran the Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: What is in your skin vessel? He said: I have some nabidh. He (the Holy Prophet) said: It consists of fresh dates and pure water. Sulayman ibn Dawud reported the same version of this tradition on the authority of Abu Zayd or Zayd. But Sharik said that Hammad did not mention the words night of the jinn .

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Narrated Alqamah: I asked Abd Allaah b Masud: Which of you was in the company of the Messenger of Allaah صلی ‌اللہ ‌علیہ ‌وسلم on the night when the jinn attended him? He replied: None of us was with him

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It is reported that Ata did not approve of performing ablution with milk and nabidh and said: tayammum is more my liking (than performing ablution with milk and nabidh).

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Narrated Abu Khaldah: I asked Abul-Aliyah whether a person who is sexually defiled and has no water with him, but he has only nabidh, can wash with it? He replied in the negative.

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Narrated Abdullah ibn al-Arqam: Urwah reported on the authority of his father that Abdullah ibn al-Arqam travelled for performing hajj (pilgrimage) or Umrah. He was accompanied by the people whom he led in prayer. One day when he was leading them in the dawn (fajr) prayer, he said to them: One of you should come forward. He then went away to relieve himself. He said: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When any of you feels the need of relieving himself while the congregational prayer is ready, he should go to relieve himself.

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Narrated Abd Allaah bin Muhammad: We were in the company of Aishah. When her food was brought in, al-Qasim stood up to say his prayer. Thereupon, Aishah said: I heard the Messenger of Allaah صلی ‌اللہ ‌علیہ ‌وسلم say: Prayer should not be offered in presence of meals, nor at the moment when one is struggling with two evils (e. g. when one is feeling the call of nature. )

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Narrated Thawban: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Three things one is not allowed to do: supplicating Allah specifically for himself and ignoring others while leading people in prayer; if he did so, he deceived them; looking inside a house before taking permission: if he did so, it is as if he entered the house, saying prayer while one is feeling the call of nature until one eases oneself.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: It is not permissible for a man who believes in Allah and in the Last Day that he should say the prayer while he is feeling the call of nature until he becomes light (by relieving himself). Then the narrator Thawr bin Yazid transmitted a similar tradition with the following wordings: It is not permissible for a man who believes in Allah and in the Last Day that he should lead the people in prayer but with their permission; and that he should not supplicate to Allah exclusively for himself leaving all others. If he did so, he violated trust. Abu Dawud said: This is a tradition reported by the narrators of Syria; no other person has joined them in relating this tradition.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to wash himself with a sa' (of water) and perform ablution with a mudd (of water). Abu Dawud said: This tradition has also been narrated by Aban on the authority of Qatadah. In this version he said: I herd safiyyah.

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Narrated Jabir ibn Abdullah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم used to take a bath with a sa' (of water) and perform ablution with a mudd (of water)

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Narrated Umm Umarah: Habib al-Ansari reported: I heard Abbad ibn Tamim who reported on the authority of my grandmother, Umm Umarah, saying: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم wanted to perform ablution. A vessel containing 2/3 mudd of water was brought to him.

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Anas reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed ablution with a vessel which contained two rotls (of water) and took a bath with a sa’ (of water). 1 Abu Dawud Said: This tradition has berated on the authority of Anas through a different chain. This version mentions: “He performed ablution with one makkuk. “It makes no mention of two rotls. 2 Abu Dawud said: This tradition has also been narrated by Yahya bin Adam from Sharik. But this chain mentions Ibn Jabr bin ‘Atik instead of ‘ Abdullah bin Jabr. Abu Dawud Said: This tradition has also been narrated by Sufyan from Abdullah bin ‘Isa. This chain mentions the name Jabr bin Abdullah instead of Abdullah bin Jabr. Abu Dawud Said: I heard Ahmad bin Hanbal say: one sa’ measures five rotls. It was the sa’ of Ibn Abi Dhi’b and also of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Narrated Abdullah ibn Mughaffal: Abdullah heard his son praying to Allah: O Allah, I ask Thee a white palace on the right of Paradise when I enter it. He said: O my son, ask Allah for Paradise and seek refuge in Him from Hell-Fire, for I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: In this community there will be some people who will exceed the limits in purification as well as in supplication.

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Abdullah bin Amr reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saw some people (performing ablution) while their heels were dry. He then said: Woe to the heels because of Hell. Perform the ablution in full

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Narrated Aishah, Ummul Muminin: I and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to take bath with a brass vessel.

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This tradition has also been narrated on the authority of Aishah through a different chain

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Narrated Abdullah ibn Zayd: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came upon us. We brought water for him in a brass vessel and he performed ablution.

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Narrated Abu Hurairah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: The prayer of a person who does not perform ablution is not valid, and the ablution of a person who does not mention the name of Allah (in the beginning) is not valid.

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Explaining the tradition of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم that the ablution of a person who does not mention the name of Allah is valid, Rabiah said: This tradition means that if a person performs ablution and takes a bath but does not have the intention to perform ablution for prayer and purify himself from sexual defilement, his ablution or bath is not valid.

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Abu Hurairah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When anyone amongst you wakes up from sleep at night, he should not put his hand in the utensil until he has washed his hand three times, for he does’ not know where his hand was during the night.

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Tradition has been reported by Abu Hurairah through another chain of transmitters. It adds: “ twice or thrice. ” This version does not mention Abu Razin

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Abu Hurairah reported: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When any of you wakes up from sleep, he should not put his hand in the utensil until he washes it three times, for none of you knows where his hand remained during the night or where it went round

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Humran bin Abban, the freed slave of Uthman, said: I saw Uthman bin Affan while he performed ablution. He poured water over his hands three times and then washed them. He then rinsed his mouth and then cleansed his nose with water (three times). He then washed his right arm up to the elbow three times, then two rakhahs of prayer without allowing his thoughts to be distracted, Allah will pardon all his past sins washed his left arm in a similar manner; then wiped his head; then washed his right foot three times, then washed his left foot in a similar manner, and then said: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution like this ablution of mine. Then he (the Prophet) said: He who performs ablution like this ablution of mine and then offered.

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Humran said: I saw Uthman bin Affan performing ablution. He then narrated the same tradition. In this version there is no mention of rinsing the mouth and snuffing up water. This traditions adds: “He wiped his head three times. He then washed his feet three times. He then said: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution in like manner. He (the Prophet) said: He who performs ablution less than this, it is sufficient for him. 73The narrator did not mention prayer (in this version).

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Abdur-Rahman al-TamiI reported: Ibn Abi Mulaikah was asked about ablution. He said: I saw Uthman bin Affan who was asked about ablution. He called for water. A vessel was then brought to him. He inclined it towords his right hand (poured water upon it). He then put it in the water three times, and washed his face three times. He then put his hand in the water and took it out; then he wiped his head and ears, in and out only once. He then washed his feet, and said: Where are those who asked me to perform ablution? I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution like that. Abu Dawud said: All the sound traditions narrated by Uthman indicated that the head is to be wiped once, because they mentioned (the washing of each part in) ablution three times. In their versions of tradition they mentioned the wordings: “he wiped his head. ” In this case they did not mention any number as they did in other cases.

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Abu Alqamah said that Uthman called for water and performed ablution. He then poured water with the right hand or the left hand ; he then washed them up to the wrist ; he then rinsed the mouth and snuffed up water three times. The narrator mentioned that Uthman washed each part three times. He then wiped head and washed his feet. He said: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution as you saw me perform ablution. He then reported the tradition like that of al-Zuhrl and completed it.

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Shaqiq bin Salamah said: I saw Uthman bin Affan (perform ablution). He washed his forearms three times and washed his head thrice. He then said: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم doing like that. Abu Dawud said: Another version says: He performed ablution three times only.

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Narrated Ali ibn Abu Talib: Abdu Khayr said: Ali came upon us and he had already offered prayer. He called for water. We asked: What will you do with water when you have already offered prayer? - Perhaps to teach us. A utensil containing water and a wash-basin were brought (to him). He poured water from the utensil on his right hand and washed both his hands three times, rinsed the mouth, snuffed up water and cleansed the nose three times. He then rinsed the mouth and snuffed up water with the same hand by which he took water. He then washed his face three times, and washed his right hand three times and washed his left hand three times. He then put his hand in water and wiped his head once. He then washed his right foot thrice and left foot thrice, then said: If one is pleased to know the method of performing ablution of the Messenger of Allah, this is how he did it.

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Abd Khair said: ‘All offered the dawn prayer and went to Rahbah (a locality in Kufah). He called for water. A boy brought him a vessel containing water and a wash-basin. He held the vessel with his right hand and poured water over his left hand. He washed both of his hands (to the wrist) three times. He then put his right hand in the vessel ( to take water) and rinsed his mouth three times and snuffed up water three times. He then narrated almost the same tradition as narrated by Abu ‘Awanah. He then wiped his head, both its front and back sides, once. He then narrated the tradition in like manner.

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Malik bin Ghurfatah says: I heard Abd Khair say: I saw a chair was brought to Ali who sat on it. A vessel of water was then brought to him. He washed his hands three times ; he then rinsed his mouth and snuffed up water with one handful of water. He narrated the tradition completely.

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Zirr bin Hubaish said that the heard that Ali was asked how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to perform ablution. He then narrated the tradition and said: he wiped his head so much so that drops (of water) were about to trickle down. He then washed his feet three times and said: This is how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablutions.

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Abdur-Rahman bin Abi Laila says: I saw Ali performing ablution. He washed his face three times and his hands three times and wiped his head once. Then he (Ali) said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to perform ablution in this way.

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Abu Hayyah said: I saw Ali perform ablution. He (Abu Hayyah) then described that Ali went through every part of the ablution three times, i. e. he performed each detail of his ablution three times. He then wiped his head, then washed his feet up to the ankles. He then said: I wanted to show you how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution.

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Ibn Abbas said: Ali bin Abi Talib entered upon me after he has passed water. He then called for water for ablution. We brought to him a vessel containing water, and placed it before him. He said: O IbnAbbas, may I not show you how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to perform ablution? I replied: Why not? He then inclined the vessel to his hand and washed it. He then put his right hand in the vessel and poured water over the other hand and washed his hands up to the wrist. He then rinsed his mouth and snuffed up water. He then put both of his hands together in the water and took out a handful of water and threw it upon the face. He then inserted both of his thumbs in the front part of the ears. He did like that twice and thrice. He then took a handful of water and poured it over his forehead and left it running down his face. He then washed his forearms up to the elbow three times. He then wiped his head and the back of his ears. He then put both of his hands together in the water and took a handful of it and threw it on his foot. He had a shoe foot like that. Do you wash your foot while it is in the shoe? He replied: Yes, while it is in the shoe. This question and answer were repeated thrice. Abu Dawud said: The version transmitted by Ibn Juraij from Shaibah is similar to the one narrated by Ali. In this version Hajjaj reported on the authority of Ibn Juraij the wording: He wiped his head once. Ibn Wahb narrated from Ibn Juraij the wording: he wiped his head three times.

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Amr bin Yahya al-Mazini reports on the authority of his father who asked Abdullah bin Zaid, the grandfather of Amr bin Yahya al-Mazini: Can you show me how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution? Abdullah bin Zaid replied: Yes. He called for ablution water, poured it over his hands, and washed them; then he rinsed his mouth and snuffed up water in the nose three times; then he washed his face three times and washed his forearms up to elbow twice; then he wiped his head with both hands, moving them front and back of the head, beginning from his forehead, and moved them to the nape; then he pulled them back to the place from where he had started (wiping); then he washed his feet.

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Abdullah bin Zaid bin Asim reported this tradition saying: He rinsed his mouth and snuffed up water from one hand, doing that three times

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Habban bin Wasi reported on the authority of his father who heard Abdullah bin Zaid al-Asim al-Mazini say that he saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution. He then described his ablution saying: He wiped his head with water which was not what was left over after washing his hands (i. e. he wiped his head with clean water); then he washed his feet until he cleansed them.

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Narrated Al-Miqdam ibn Madikarib al-Kindi: The ablution water was brought to the Messenger صلی ‌اللہ ‌علیہ ‌وسلم and he performed ablution; he washed his hands up to wrists three times, then washed his forearms three times. He then rinsed his mouth and snuffed up water three times; then he wiped his head and ears inside and outside.

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Narrated Al-Miqdam ibn Madikarib al-Kindi: The ablution water was brought to the Messenger صلی ‌اللہ ‌علیہ ‌وسلم and he performed ablution; he washed his hands up to wrists three times, then washed his forearms three times. He then rinsed his mouth and snuffed up water three times; then he wiped his head and ears inside and outside

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Al-Miqdam bin Madikarib reported: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم perform ablution. When he reached the stage of wiping his head, he placed his palms on the front of the head. Then he moved them until he reached the nape. He then returned them to the place from where he had started.

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Another version says: He wiped his ears inside and outside. Hisham adds: He inserted his fingers in the ear-holes

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Another version says: He performed each part of the ablution three times and washed his feet times without number

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Narrated Ar-Rubayyi daughter of Muawwidh ibn Afra: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to come to us. He once said: Pour ablution water on me. She then described how the Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed ablution saying: He washed his hands up to wrist three times and washed his face three times, and rinsed his mouth and snuffed up water once. Then he washed his forearms three times and wiped his head twice beginning from the back of his head, then wiped its front. He wiped his ears outside and inside. Then he washed his feet three times. Abu Dawud said: The tradition narrated by Musaddad carries the same meaning.

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Ibn Uqail reported this tradition with a slight change of wording. In his tradition he said: He rinsed his mouth three times and snuffed up water three times.

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Al-Rubayyi daughter of Muawwidh bin Afra reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution in her presence. He wiped the whole of his head from its upper to the lower part moving every side. He did not move the hair from their original position.

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Al-Rubayyi daughter of Muawwidh bin Afra said: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performing ablution. He wiped his head front and back, his temples and his ears once.

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Narrated Ar-Rubayyi daughter of Muawwidh ibn Afra: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed ablution. He inserted his two fingers in the ear-holes.

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Narrated Ar-Rubayyi daughter of Muawwidh ibn Afra: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed ablution. He inserted his two fingers in the ear-holes.

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Narrated Talhah ibn Musarrif: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wiping his head once up to his nape. Musaddad reported: He wiped his head from front to back until he moved his hands from beneath the ears. Abu Dawud said: I heard Ahmad say: People thought that Ibn Uyainah had considered it to be munkar (rejected) and said: What is this chain: Talhah - his father - his grandfather ?

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Narrated Abdullah ibn Abbas: Saeed ibn Jubayr reported: Ibn Abbas saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution. He narrated the tradition which says that he (the Prophet) performed each detail of ablution three times. He wiped his head and ears once.

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Narrated Abu Umamah: Abu Umamah mentioned how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم 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. Sulaiman bin Harb said: the wording the ears are treated as part of the head were uttered by Abu Umamah. Hammad said: I do not know whether the phrase the ears are treated as part of the head was he statement of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم or of Abu Umamah.

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Narrated Abdullah ibn Amr ibn al-As: A man came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and asked him: Messenger of Allah, how is the ablution (to performed)? He (the Prophet) then called for water in a vessel and washed his hands up to the wrists three times, then washed his face three times, and washed his forearms three times. He then wiped his head and inserted both his index fingers in his ear-holes; he wiped the back of his ears with his thumbs and the front of his ears with the index fingers. He then washed his feet three times. Then he said: This is how ablution should be performed. If anyone does more or less than this, he has done wrong and transgressed, or (said) transgressed and done wrong.

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Narrated Abu Hurairah: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم washed the limbs in ablution twice.

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Ata bin Yasar quoting Ibn Abbas said: Do you like that I should show you how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution? He then called for a vessel of water and took out a handful of water with his right hand. He then rinsed his mouth and snuffed up water. He then took out another handful of water and washed his face by both his hands together. He then took out another handful of water and washed his right hand and then washed his left hand by taking out another. He then took out some water and shook off his hand and wiped his head and ears with it. He then took out a handful of water and sprinkled it over his right foot in his shoe and wiped the upper part of the foot with his one hand, and beneath the shoe with his other hand. He then did the same with his left foot.

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Ata bin Yasar quoting Ibn. Abbas said: May I not tell you how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution? He then performed ablution washing each limb once only.

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Narrated Grandfather of Talhah: I entered upon the Prophet صلی ‌اللہ ‌علیہ ‌وسلم while he was performing ablution, and the water was running down his face and beard to his chest. I saw him rinsing his mouth and snuffing up water separately.

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Abu Hurairah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When any of you performs ablution, he should snuff up water in his nose and eject mucus.

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Narrated Abdullah ibn Abbas: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Cleanse your nose well (after snuffing up water) twice or thrice.

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Narrated Laqit ibn Sabirah: I was the leader of the delegation of Banu al-Muntafiq or (the narrator doubted) I was among the delegation of Banu al-Muntafiq that came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. When we reached the Prophet, we did not find him in his house. We found there Aishah, the Mother of the Believers. She ordered that a dish called Khazirah should be prepared for us. It was then prepared. A tray containing dates was then presented to us. (The narrator Qutaybah did not mention the word qina', tray). Then the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came. He asked: Has anything been served to you or ordered for you? We replied: Yes, Messenger of Allah. While we were sitting in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم we suddenly saw that a shepherd was driving a herd of sheep to their fold. He had with him a newly-born lamb that was crying. He (the Prophet) asked him: What did it bear, O so and so? He replied: A ewe. He then said: Slaughter for us in its place a sheep. Do not think that we are slaughtering it for you. We have one hundred sheep and we do not want their number to increase. Whenever a ewe is born, we slaughter a sheep in its place. (The narrator says that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم used the word la tahsabanna, do not think). I (the narrator Laqit) then said: Messenger of Allah, I have a wife who has something (wrong) in her tongue, i. e. she is insolent. He said: Then divorce her. I said: Messenger of Allah, she had company with me and I have children from her. He said: Then ask her (to obey you). If there is something good in her, she will do so (obey); and do not beat your wife as you beat your slave-girl. I said: Messenger of Allah, tell me about ablution. He said: Perform ablution in full and make the fingers go through the beard and snuff with water well except when you are fasting.

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Laqit bin Sabirah reported that he was the leader of Banul-Muntafiq (name of a tribe). He came to Aishah. He then narrated the tradition in a similar manner. He said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم then came shortly with rapid strides inclining forward. The narrator used the word ‘asidah (name of a dish) in this version instead of Khazirah.

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The version of Ibn Juraij has the working: “If you perform ablution, then rinse your mouth. ”

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Narrated Anas ibn Malik: Whenever the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم 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.

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Narrated Thawban: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sent out an expedition. They were affected by cold. When they returned to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, he commanded them to wipe over turbans and stockings.

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Narrated Anas ibn Malik: I saw the Messenger صلی ‌اللہ ‌علیہ ‌وسلم perform ablution. He had a Qutri turban. He inserted his hand beneath the turban and wiped over the forelock, and did not untie the turban.

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Narrated Al-Mustawrid ibn Shaddad: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم rubbing his toes with his little finger when he performed ablution.

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Al-Mughirah bin Shubah reported: I was in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in the expedition of Tabuk. He abandoned the main road before the dawn prayer, and I also did the same along with him. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم made his camel kneel down and (went to ) relieve himself. He then came back and I poured water upon his hands from the skin-vessel. He then washed his hands and face. He tried to get his forearms out (of the gown), but the sleeves of the gown were too narrow, so he entered back both his hands, and brought them out from beneath the gown. He washed his forearms up to the elbows and wiped his head and wiped over his socks. 80 He then mounted (his camel) and we began to proceed until we found people offering the prayer. They brought forward Abdur-Rahman bin Awf who was leading them in prayer. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم stood in the row side by side with other Muslims. He performed the second rak’ah of the prayer behind Abdur-Rahman bin Awf. Then Abdur-Rahman uttered salutation. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم stood to perform the remaining rak’ah of the prayer. The Muslims were alarmed. They began to utter tasbih (Subhan Allah) presuming that they had offered prayer before the Prophet صلی ‌اللہ ‌علیہ ‌وسلم had done. When he uttered the salutation (i. e. finished his prayer), he said: You were right, or (he said) you did well.

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Al-Mughirah bin Shubah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution and wiped his forelock and turban. Another version says: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wiped his socks and his forelock and his turban. Bakr said: I heard it from Ibn al-Mughirah.

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Urwah bin al-Mughirah reported his father as saying: We accompanied the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم to a caravan, and I had a jug of water. He went to relieve himself and came back. I came to him with the jug of water and poured upon him. He washed his hands and face. He had a tight-sleeved Syrian woolen gown. He tried to get his forearms out, but the sleeve of the gown was very narrow, so he brought his hands out from under the gown. I then bent down to take off his socks. But he said to me: Leave them, for my feet were clean when I put them in, and he only wiped over them. Yunus said on the authority of al-Shabi that Urwah narrated his tradition from his father before him, and his father reported it from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم.

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Al-Mughirah bin Shubah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم lagged behind (in a journey). He then narrated this story saying: Then we came to people. Abdur-Rahman was leading them in the dawn prayer. When he perceived the presence of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, he intended to retire. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم asked him to continue and I and the Prophet صلی ‌اللہ ‌علیہ ‌وسلمoffered one rak’ah of prayer behind him. When he had pronounced the salutation, the Prophet صلی ‌اللہ ‌علیہ ‌وسلم got up and offered the rak’ah which had been finished before, and he made no addition to it. Abu Dawud said: Abu Saeed Al-Khudri, Ibn al-Zubair and Ibn Umar hold the opinion that whoever gets an odd number of the rak’ahs of prayer, he should perform two prostrations on account of forgetfulness.

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Abu Abdur-Rahman al-Sulami said that he witnessed Abdur-Rahman bin Awf asking Bilal about the ablution of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. Bilal said: He went out to relieve himself. Then I brought water for him and he performed ablution, and wiped over his turban and socks.

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Abu zurah bin Amr bin Jarir said: Jarir urinated. He then performed ablution and wiped over the socks. He said: What can prevent me from wiping (over the socks); I saw the Messenger of Allah (doing so). They (the people) said: This (action of yours) might be valid before the revelation of Surat al-Ma’idah. He replied: I embraced Islam after the revelation of Surat al-Ma’idah.

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Narrated Abu Musa al-Ashari: Negus presented to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم two black and simple socks. He put them on; then he performed ablution and wiped over them. Musaddad reported this tradition from Dulham bin Salih. Abu Dawud said: This tradition has been narrated by the people of Basrah alone.

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Al-Mughirah bin Shubah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wiped over the socks and I said: Messenger of Allah, have you forgotten ? He said: My Lord has commanded me to do this.

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Narrated Khuzaymah ibn Thabit: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: The time limit for wiping over the socks for a traveller is three days (and three nights) and for a resident it is one day and one night. Abu Dawud said: Another version adds: Had we requested him to extend (the period of wiping), he would have extended.

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Narrated Ubayy ibn Umarah: I asked: Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم may I wipe over the socks? He replied: Yes. He asked: For one day? He replied: For one day. He again asked: And for two days? He replied: For two days too. He again asked: And for three days? He replied: Yes, as long as you wish. Abu Dawud said: Another version says: He asked him about the period until he reached the period of seven days. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم replied: Yes, as long as you wish (i. e. there is no time limit). Abu Dawud said: There is a variance in the chain of narrators of this tradition. The chain is not strong. Another chain from Yahya bin Ayyub is also disputed.

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Narrated Al-Mughirah ibn Shubah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution and wiped over the stockings and shoes. Abu Dawud said: Abdur-Rahman bin Mahdi did not narrate this tradition because the familiar version from al-Mughirah says that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم wiped over the socks. Abu Musa al-Ashari has also reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم wiped over stockings. But the chain of narrators of this tradition is neither continous nor strong. Ali bin Abi Talib, Ibn Masud, al-Bara bin Aziz, Anas bin Malik, Abu Umamah, Sahl bin Saad and Amr bin Huriath also wiped over the stockings.

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Narrated Aws ibn Abu Aws ath-Thaqafi: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution and wiped over his shoes and feet. Abbad (a sub-narrator) said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came to the well of a people. Musaddad did not mention the words Midat (a place where ablution is performed), and Kazamah (well). Then both agreed on the wording: He performed ablution and wiped over his shoes and feet.

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Narrated Al-Mughirah ibn Shubah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wiped over the socks. Another version adds: On the back (upper part) of the socks.

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Narrated Ali ibn Abu Talib: 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 the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wiping over the upper part of his shoes.

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This tradition has been transmitted through a different chain of narrators. This version adds: “I always preferred to wash the under part of the feet until I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wiping the upper part of them.

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A mash transmitted this tradition saying: If religion were based on opinion, it would be more proper to wipe the under part of the feet than the upper. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم wiped over the upper part of his shoes. The narrator Waki said: I saw Ali perform ablution and wash the upper part of his feet, and say: Had I not seen the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم doing like this –and he narrated the tradition in full.

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Narrated Al-Mughirah ibn Shubah: I poured water while the Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed ablution in the battle of Tabuk. He wiped over the upper part of the socks and their lower part. Abu Dawud said: I have been told that Thawr did not hear this tradition from Raja'.

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Narrated Hakam ibn Sufyan ath-Thaqafi: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم urinated, he performed ablution and sprinkled water on private parts of the body. Abu Dawud said: A group of scholars agreed with Sufyan upon this chain of narrators. Some have mentioned the name of Sufyan bin al-Hakam, and others al-Hakam bin Sufyan.

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A man from Thaqif on the authority of his father reported: I saw the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم urinate, and he sprinkled water on the private parts of his body.

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Hakam or Ibn al-Hakam on the authority of his father reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم urinated; then he performed ablution and sprinkled water on the private parts of his body.

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Uqbah bin Amir said: We served ourselves in the company of Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. We tended our camels by turn. One day I had my turn to tend the camels, and I drove them in the afternoon. I found the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم addressing the people. I heard him say: Anyone amongst you who performs ablution, and does it well, then he stands and offers two rak’ahs of prayer, concentrating on it with his heart and body, Paradise will be his lot by all means. I said: Ha-ha! How fine it is! A man in front of me said: The action (mentioned by the Prophet) earlier, O Uqbah, is finer that this one. I looked at him and found him to be Umar bin al-Khattab. I asked him: What is that, O Abu Hafs? He replied: He (the Prophet) had said before you came: If any one of you performs ablution, and does it well, and when he finishes the ablution, he utters the words: I bear witness that there is no deity except Allah, He has o associate, and I bear witness that Muhammad is His Servant and His Messenger, all the eight doors of Paradise will be opened for him; he may enter (through) any of them. Muawiyah said: Rabiah bin Yazid narrated this tradition to me from Abu Idris and the authority of Uqbah bin ’Amir.

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Uqbah bin Amir al-JuhanI narrated this tradition from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم in a similar way. He did not mention about tending the camels. After the words “and he performed ablution well” he added the words: “he then raises his eyes towards the sky”. He transmitted the tradition conveying the same meaning as that of Muawiyah.

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Abu Asad bin Amr said: I asked Anas bin Malik about ablution. He replied: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم performed ablution for each prayer and we offered (many) prayers with the same ablution.

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Buraidah on the authority of his father reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed five prayers with the same ablution of the occasion of the capture of Makkah, and he wiped over his socks. Umar said to him (the Prophet): I saw you doing a thing today that you never did. He said: I did it deliberately.

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Anas reported: A person came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He performed ablution and left a small part equal to the space of a nail upon his foot. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to him: Go back and perform ablution well. Abu Dawud said: This tradition is not known through Jarir bin Hazim. It was transmitted only by Ibn Wahab. Another version adds the wording: “ Go back and perform the ablution well. ”

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Hasan narrated from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم a tradition conveying the same meaning as that of Qatadah.

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Narrated Some Companions of the Prophet: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم saw a person offering prayer, and on the back of his foot a small part equal to the space of a dirham remained unwashed; the water did not reach it. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded him to repeat the ablution and prayer.

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Abbad bin Tamim reported from his uncle that a person made a complaint to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم that he entertained (doubt) as if something had happened to him which had rendered his ablution invalid. He (the Prophet) said: He should not cease (to pray) unless he hears a sound or perceives a smell (of passing wind).

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Abu Hurairah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: If any one of you offers prayer and feels a movement between his paddocks, but is doubtful whether or not his ablution broke, he should not cease praying unless he hears a sound or perceives a smell.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم kissed me and did not perform ablution. Abu Dawud said: This tradition is Mursal (i. e. where the link of the Companions is missing and the Successor reports from the Prophet directly). Ibrahim at-Taimi did not hear anything from Aishah. Abu Dawud said: Al-Firyabi and other narrated this tradition in a like manner.

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Aishah reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم kissed one of his wives and went out for saying prayer. He did not perform ablution. Urwah said: I said to her: Who is she except you! Thereupon she laughed. Abu Dawud said: The same version has been reported through a different chain of narrators.

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Aishah reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم kissed one of his wives and went out for saying prayer. He did not perform ablution. Urwah said: I said to her: Who is she except you! Thereupon she laughed. Abu Dawud said: The same version has been reported through a different chain of narrators.

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Narrated Busrah daughter of Safwan: Abdullah ibn Abu Bakr reported that he heard Urwah say: I entered upon Marwan ibn al-Hakam. We mentioned things that render the ablution void. Marwan said: Does it become void by touching the penis? Urwah replied: This I do not know. Marwan said: Busrah daughter of Safwan reported to me that she heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: He who touches his penis should perform ablution.

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Narrated Talq: We came upon the Prophet of Allah صلی ‌اللہ ‌علیہ ‌وسلم. A man came to him: he seemed to be a bedouin. He said: Prophet of Allah, what do you think about a man who touches his penis after performing ablution? He صلی ‌اللہ ‌علیہ ‌وسلم replied: That is only a part of his body. Abu Dawud said: The tradition has been transmitted through a different chain of narrators.

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The tradition has also been reported by Qais bin Talq through a different chain of narrators. This version adds the wording: during the prayer

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Narrated Al-Bara ibn Azib: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was asked about performing ablution after eating the flesh of the camel. He replied: Perform ablution, after eating it. He was asked about performing ablution after eating meat. He replied: Do not perform ablution after eating it. He was asked about saying prayer in places where the camels lie down. He replied: Do not offer prayer in places where the camels lie down. These are the places of Satan. He was asked about saying prayer in the sheepfolds. He replied: You may offer prayer in such places; these are the places of blessing.

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Narrated Abu Saeed al-Khudri: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم passed by a boy who was skinning a goat. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Give it up until I show you. He (the Prophet) inserted his hand between the skin and the flesh until it reached the armpit. He then went away and led the people in prayer and he did not perform ablution. The version of Amr added that he did not touch water. Abu Dawud said: This tradition has been narrated though another chain of transmitters, making no mention of Abu Saeed.

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Jabir narrated: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم passed by the market when on his return from one of the villages of Aliyah. People accompanied him from both sides. One the way he found a dead kid with both its ears joined together. He caught hold of it by its ear. He then said: Which of you likes to take it ? The narrator transmitted the tradition in full.

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Ibn Abbas said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم took (the meat of) a (goat's) shoulder and offered prayer and did not perform ablution.

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Narrated Al-Mughirah ibn Shubah: One night I became the guest of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He ordered that a piece of mutton be roasted, and it was roasted. He then took a knife and began to cut the meat with it for me. In the meantime Bilal came and called him for prayer. He threw the knife and said: What happened! may his hands be smeared with earth! He then stood for offering prayer. Al-Anbari added: My moustaches became lengthy. He trimmed them by placing a took-stick; or he said: I shall trim your moustaches by placing the tooth-stick there. Al-Anbari said: My moustaches became lengthy. He trimmed them by placing a tooth-stick ; or he said: I shall trim your moustaches by placing the tooth-stick there.

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Narrated Abdullah ibn Abbas: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم took a shoulder (of goat's meat) and after wiping his hand with a cloth on which he was sitting, he got up and prayed.

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Ibn Abbas said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم ate a little meat from a (goat's) shoulder. He then offered prayer and did not perform ablution.

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Muhammad bin al-Munkadir said: I heard Jabir bin Abdullah say: I presented bread and meat to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He ate them and called for ablution water. he performed ablution and offered the noon (Dhuhr) prayer. He then called for the remaining food and ate it. He then got up and prayed and did not perform ablution.

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Jabir said: The last practice of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was that he did not perform ablution after taking anything that was cooked with the help of fire. Abu Dawud said: This is the abridgment of the former tradition.

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Narrated Abdullah ibn Harith ibn Jaz: One of the Companions of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, came upon us in Egypt. When he was narrating traditions in the Mosque of Egypt, I heard him say: I was the seventh or the sixth person in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in the house of a person. In the meantime Bilal came and called him for prayer. He came out and passed by a person who had his fire-pan on the fire. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to him: Has the food in the fire-pan been cooked? He replied: Yes, my parents be sacrificed upon you. He then took a piece out of it and continued to chew it until he uttered the first takbir (AllahuAkbar) of the prayer. All this time I was looking at him.

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Abu Hurairah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Perform ablution after eating anything which has been cooked by fire.

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Narrated Umm Habibah: Abu Sufyan ibn Saeed ibn al-Mughirah reported that he entered upon Umm Habibah who presented him a glass of sawiq (a drink prepared with flour and water) to drink. He called for water and rinsed his mouth. She said: O my cousin, don't you perform ablution? The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Perform ablution after eating anything cooked with fire, or he said: anything touched by fire. Abu Dawud said: The version of al-Zuhri has: O my paternal cousin.

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Abdullah bin Abbas said that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم drank some milk and then rinsed his mouth saying: it contains greasiness.

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Narrated Anas ibn Malik: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم drank some milk and he did not rinse his mouth nor did he perform ablution, and he offered the prayer.

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Narrated Jabir ibn Abdullah: We proceeded in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم for the battle of Dhat ar-Riqa. One of the Muslims killed the wife of one of the unbelievers. He (the husband of the woman killed) took an oath saying: I shall not rest until I kill one of the companions of Muhammad. He went out following the footsteps of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم encamped at a certain place. He said: Who will keep a watch on us? A person from the Muhajirun (Emigrants) and another from the Ansar (Helpers) responded. He said: Go to the mouth of the mountain-pass. When they went to the mouth of the mountain-pass the man from the Muhajirun lay down while the man from the Ansar stood praying. The man (enemy) came to them. When he saw the person he realised that he was the watchman of the Muslims. He shot him with an arrow and hit the target. But he (took the arrow out and) threw it away. He (the enemy) then shot three arrows. Then he (the Muslim) bowed and prostrated and awoke his companion. When he (the enemy) perceived that they (the Muslims) had become aware of his presence, he ran away. When the man from the Muhajirun saw the (man from the Ansar) bleeding, he asked him: Glory be to Allah! Why did you not wake me up the first time when he shot at you. He replied: I was busy reciting a chapter of the Quran. I did not like to leave it.

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Abdullah bin Umar said: One night the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was busy and he delayed the night (isha) prayer so much so that we dosed in the mosque. We awoke, then dozed, and again awoke and again dozed. He (the prophet) then came upon us and said: There is none except you who is waiting for prayer.

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Narrated Anas: The Companions during the lifetime of the messenger of Allah used to wait for the night prayer so much so that their heads were lowered down (by dozing). Then they offered prayer and did not perform ablution. Abu Dawud said: Shubah on the authority of Qatadah added: We lowered down our heads (on accounts of dozing) in the day of the Messenger of Allah . Abu Dawud said; This tradition has been transmitted through a different chain of narrators.

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Anas bin Malik reported: (The people) stood up for the night prayer and a man stood up and spoke forth: Messenger of Allah, I have to say something to you. He (the Prophet) entered into secret conversation with him, till the people or some of the people dozed off, ad then he led them in prayer. He (Thabit al-Bunani) did not mention ablution.

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Narrated Abdullah ibn Abbas: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to prostrate and sleep (in prostration) and produce puffing sounds (during sleep). Then he would stand and pray and would not perform ablution. I said to him: you prayed but did not perform ablution though you slept (in prostration). He replied: Ablution is necessary for one who sleeps while he is lying down. Uthman and Hannad added: For when he lies down, his joints are relaxed. Abu Dawud said: The statement ablution is necessary for one who sleeps while one is lying down is a munkar (rejected) tradition. It has been narrated only by Yazid Abu Khalid al-Dalani, on the authority of Qatadah. And its earlier part has been narrated by a group (of narrators) from Ibn Abbas; they did not mention anything about it. He (Ibn Abbas) said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم was protected (during his sleep). Aishah reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: My eyes sleep, but my heart does not sleep. Shubah said: Qatadah heard from Abul-Aliyah only four traditions: the tradition about Jonah son of Matthew, the tradition reported by Ibn Umar about prayer, the tradition stating that the judges are three, and the tradition narrated by Ibn Abbas saying: (This tradition) has been narrated to me by reliable persons ; Umar is one of them, and the most reliable of them in my opinion is Umar. Abu Dawud said: I asked Ahmad bin Hanbal about the tradition narrated by Yazid al-Dalani. He rebuked me out of respect for him. Then he said: Yazid al-Dalani does not add anything to what has been narrated by the teachers of Qatadah. He did not care of this tradition (due to its weakness).

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Narrated Ali ibn Abu Talib: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: The eyes are the leather strap of the anus, so one who sleeps should perform ablution.

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Narrated Abdullah ibn Masud: We would not wash our feet after treading on something unclean, nor would we hold our hair and garments (during prayer). Abu Dawud said: The tradition has been reported by Ibrahim bin Abi Muawiyah through a different chain of narrators: Amash - Shaqiq - Masruq - Abdullah (bin Masud). And Hannad reported from Shaqiq, or reported on his authority saying: Abdullah (bin Masud) said.

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Narrated Ali ibn Talq: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When any of you breaks wind during the prayer, he should turn away and perform ablution and repeat the prayer.

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Ali said: My prostatic fluid flowed excessively. I used to take a bath until my back cracked (because of frequent washing). I mentioned it to the prophet صلی ‌اللہ ‌علیہ ‌وسلم, or the fact was mentioned to him (by someone else). The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said; Do not do so. When you find prostatic fluid, wash your penis and perform ablution as you do for your prayer, but when you have seminal emission, you should take a bath.

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Narrated Al-Miqdad ibn al-Aswad: Ali ibn Abu Talib commanded him to ask the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم what a man should do when he wants to have intercourse with his wife and the prostatic fluid comes out (at this moment). (He said): I am ashamed of consulting him because of the position of his daughter. Al-Miqdad said: I asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم about it. He said: When any of you finds, he should wash his private part, and perform ablution as he does for prayer.

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Urwah said: Ali b abi Talib said to al-miqdad, and made a similar statement as above. Al-Miqdad asked him (the prophet). The prophet صلی ‌اللہ ‌علیہ ‌وسلم said: he should wash his penis and testicles. Abu Dawud said: The tradition has been narrators by al-Thawri and a group of narrators from Hisham on the authority of his father from al-Miqdad, from Ali reporting from the prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Urwah reported on the Authority of his father a tradition from Ali bin Abi Talib who said: I Asked al-Miqdad (to consult the prophet). He then narrated the tradition bearing the same meaning. Abu Dawud said; this tradition has been reported with another chain of narrators. This version does not mention the word “testicles”.

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Narrated Sahl ibn Hunayf: I felt greatly distressed by the frequent flowing of prostatic fluid. For this reason I used to take a bath very often. I asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم about this. He replied: Ablution will be sufficient for you because of this. I asked: Messenger of Allah, what should I do if it smears my clothes. He replied: It is sufficient if you take a handful of water and sprinkle it on your clothe when you find it has smeared it.

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Narrated Abdullah ibn Saad al-Ansari: I asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as to what makes it necessary to take a bath and about the (prostatic) fluid that flows after taking a bath. He replied: that is called madhi (prostatic fluid). It flows from every male. You should wash your private parts and testicles because of it and perform ablution as you do for prayer.

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Narrated Abdullah ibn Saad al-Ansari: Abdullah asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: What is lawful for me to do with my wife when she is menstruating? He replied: What is above the waist-wrapper is lawful for you. The narrator also mentioned (the lawfulness of) eating with a woman in menstruation, and he transmitted the tradition in full.

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Narrated Muadh ibn Jabal: I asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: What is lawful for a man to do with his wife when she is menstruating? He replied: What is above the waist-wrapper, but it is better to abstain from it, too. Abu Dawud said: This (tradition) is not strong.

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Ubayy bin Kaab reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم made a concession in the early days of Islam on account of the paucity of clothes that one should not take a bath if one has sexual intercourse (and has no seminal emission). But later on her commanded to take a bath in such a case and prohibited its omission.

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Ubayy bin Kaab said: The verdict that water (bath) is necessary when there is emission given by the people (in the early days of Islam) was due to the concession granted by the Messenger of Allah in the beginning of Islam. He then commanded to take a bath (in such a case). Abu Dawud said: By Abu Ghassan is meant Muhammad bin mutarrif.

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Abu Hurairah reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: when anyone sits between the four parts of a woman and the parts (of the male and female) which are circumscised join together, then bath becomes obligatory.

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Aba Saeed al-Khudri reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: water (bath) is necessary only when there is seminal emission. And Abu Salamah followed it.

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Anas reported: One day the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم had sexual intercourse with (all) his wives with a single bath. Abu Dawud said: This tradition has been transmitted through another chain of narrators.

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Narrated Abu Rafi: One day the Prophet صلی ‌اللہ ‌علیہ ‌وسلم had intercourse with all his wives. He took a bath after each intercourse. I asked him: Messenger of Allah, why don't you make it a single bath? He replied: This is more purifying, better and cleaning. Abu Dawud said: The tradition narrated by Anas is more sound that this tradition.

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Abdullah bin Umar reported: Umar bin al-Khattab said to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم that he became sexually defiled at night (asking him what he should do). The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: You should perform ablution and wash your penis and then sleep.

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Aishah reported: when the prophet صلی ‌اللہ ‌علیہ ‌وسلم intended to sleep while he was sexually defiled, he would perform ablution as he did for prayer.

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This Tradition has been narrated on the Authority of al-Zuhri through a different chain. It adds: If he intends to eat while he is defiled, he should wash both his hands. Abu Dawud said: Ibn Wahb narrated this tradition on the authority of Yunus. He described the fact of eating as the statement of Aishah (not the saying of the prophet). It has also been narrated it from Urwah or Abu Salamah. Al-Awza’I narrated it from Yunus on the Authority of Al-Zuhri from the prophet صلی ‌اللہ ‌علیہ ‌وسلم as narrated by Ibn al-Mubarak.

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Aishah reported: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم wanted to eat or sleep, he would perform ablution. She meant that (the prophet did so) when he was sexually defiled.

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Narrated Ammar ibn Yasir: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم granted permission to a person who was sexually defiled to eat or drink or sleep after performing ablution. Abu Dawud said: In the chain of this tradition there is a narrator between Yahya bin Ya'mur and Ammar bin Yasir. Ali bin Abi Talib, Ibn Umar and Abdullah bin Amr said: When a person is sexually defiled wants to eat, he should perform ablution.

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Narrated Ammar ibn Yasir: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم granted permission to a person who was sexually defiled to eat or drink or sleep after performing ablution. Abu Dawud said: In the chain of this tradition there is a narrator between Yahya bin Ya'mur and Ammar bin Yasir. Ali bin Abi Talib, Ibn Umar and Abdullah bin Amr said: When a person is sexually defiled wants to eat, he should perform ablution.

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Narrated Aishah, Ummul Muminin: Ghudayf ibn al-Harith reported: I asked Aishah: Have you seen the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم washing (because of defilement) at the beginning of the night or at the end? She replied: Sometimes he would take a bath at the beginning of the night and sometimes at the end. Thereupon I exclaimed: Allah is most Great. All Praise be to Allah Who made this matter accommodative. I again asked her: What do you think, did the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say the witr prayer (additional prayer after obligatory prayer at night) in the beginning of the night or at the end? She replied: Sometimes he would say the witr prayer at the beginning of the night and sometimes at the end. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter accommodative. Again I asked her: What do you think, did the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم recite the Quran (in the prayer) loudly or softly? She replied: Sometimes he would recite loudly and sometimes softly. I exclaimed: Allah is most Great. All praise be to Allah Who made the matter flexible.

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Narrated Ali ibn Abu Talib: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Angels do not enter the house where there is a picture, or a dog, or a person who is sexually defiled.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would sleep while he was sexually defiled without touching water. Abu Dawud said: Hasan bin Ali al-Wasiti said that the heard Yazid bin Harun say: This tradition is based on a misunderstanding, i. e. the tradition reported by Abu Ishaq.

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Narrated Ali ibn Abu Talib: Abdullah ibn Salamah said: I, accompanied by other two persons, one from us and the other from Banu Asad, called upon Ali. He sent them to a certain territory (on some mission) saying: You are sturdy and vigorous people; hence display your power for religion. He then stood and entered the toilet. He then came out and called for water and took a handful of it. Then he wiped (his hands) with it and began to recite the Quran. They were surprised at this (action). Thereupon he said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came out from the privy and taught us the Quran and took meat with us. Nothing prevented him; or the narrator said: Nothing prevented him from (reciting) the Quran except sexual defilement.

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Hudhaifah reported: The prophet صلی ‌اللہ ‌علیہ ‌وسلم visited him and inclined towards him (for shaking hand). He said: I am sexually defiled. The prophet صلی ‌اللہ ‌علیہ ‌وسلم replied: A muslim is not defiled.

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Abu Hudhaifah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم met me on one of the streets of Madina while I was sexually defiled. I retreated and went away. I then took a bath and came to him. He asked: Where were you, O Abu Hurairah? I replied: As I was sexually defiled, I disliked to sit in your company without purification. He exclaimed: Glory be to Allah! A Muslim is not defiled. He (Abu Dawud) said: The version of this tradition reported by Bishr has the chain: Humaid reported from Bakr.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came and saw that the doors of the houses of his Companions were facing the mosque. He said: Turn the direction of the houses from the mosque. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم then entered (the houses or the mosque), and the people did take any step in this regard hoping that some concession might be revealed. He the Prophet) again came upon them and said: Turn the direction of these (doors) from the mosque I do not make the mosque lawful for a menstruating woman and for a person who is sexually defiled. Abu Dawud said: Aflat bin Khalifah is also called Fulait al-Amiri.

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Narrated Abu Bakrah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم began to lead (the people) in the dawn prayer. He then signalled with his hand: (Stay) at your places. (Then he entered his home). He then returned while drops of water were coming down from him (from his body) and he led them in prayer.

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This tradition has been reported by Hammad bin Salamah through the same chain of narrators and conveying a similar meaning. This version adds in the beginning: He uttered TAKBIR (Allahu akbar), and in the end: when he finished the prayer, he said: I am a human being; I was sexually defiled. Abu Dawud said: This tradition has been narrated al-Zuhri from Abu Salamah bin Abdur-Rahman on the authority of Abu Hurairah. It says: When he stood at the place of prayer, we waited for his utterance of takbir (Allah-u akbar). He went away and said: (remain) as you were. Another version on the authority of Muhammad reporting from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم says: He uttered takbir (Allah-u-Akbar) and then made a sign to the people, meaning sit down . He then went away and took a bath. This tradition has also been narrated through a different chain. It says: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم uttered takbir (Allah-u-akbar) in a prayer. Abu Dawud said: Another version through a different chain says; The Prophet صلی ‌اللہ ‌علیہ ‌وسلم uttered takbir (Allah-u akbar).

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Abu Hurairah reported: The prayer (in congregation) began and people stood in their rows. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came out (from his residence). When he stood at his proper place he recalled that he did not take a bath. He then said to the people: (Remain standing) at your places. Then he returned to his house and came out upon us after taking a bath while the drops of water were coming down from his head. We were standing in the rows (of prayer). This is the version of Ibn Harb. Ayyash reported in his version: we kept on waiting for him while we were standing until he came upon us after he had taken a bath.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم was asked about a person who found moisture (on his body or clothes) but did not remember the sexual dream. He replied: He should take a bath. He was asked about a person who remembered that he had a sexual dream but did not find moisture. He replied: Bath is not necessary for him. Umm Salamah then asked: Is washing necessary for a woman if she sees that (in her dream)? He replied: Yes. Woman are counterpart of men.

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Aishah reported on the authority of Umm Sulaim al-Ansariyah, who was the mother of Anas bin Malik, said: Messenger of Allah. Allah is not ashamed of truth what do you think, if a woman sees what a man sees in dream, should she take a bath or not? The prophet صلی ‌اللہ ‌علیہ ‌وسلم replied: Yes, she should take a bath if she finds the liquid (vaginal secretion) Aishah said: Then I came upon her and said her: Woe to you! Does a woman see that (sexual dream)? In the meantime, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came upon me and said: May your right hand be covered with dust! How can there be the resemblance (i. e., between the child and the mother)? Abu Dawud said: A similar version has been narrated by Zubaid, ‘Uqail, Yunus, cousin of Al-Zuhri, Ibn Abi-Wazir, on the authority of al-Zuhr, musan, al-Hajabi, like al-Zuhri, narrated on the authority of Urwah from Aishah, but Hisham bin Urwah narrated from Urwah on the authority of Zainab daughter of Abu Salamah from Umm Salamah saying. Umm Sulaim came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to take bath with from a vessel (which contained seven to eight seers, i. e., fifteen to sixteen pounds) because of sexual intercourse. Abu Dawud said: The version narrated by Mu’ammar on the authority of al-Zuhri has: She (Aishah) said: I and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم took a bath from a vessel which was equal to al-faraq in measurement (i. e., containing water about seven or eight seers). Abu Dawud said: Ibn ‘Uyainah also narrated like the version of Malik. Abu Dawud said; I heard Ahmad bin Hanbal say: Al-Faraq contains sixteen rotls (of water). I also heard him say: The sa’of of Ibn Abi Dhi’b contained 5 rotls (of water). The view that a sa’ contains eight rotls (of water) is not safe. Abu Dawud said: I heard Ahmad (b. Hanbal) say: Whoever gave 5 1/3 rotls (measuring) with our rotl alms of fitr (sadaqat al-fitr), he gave in full, Thereupon he was questioned: Are the dates called al-saihani heavier (can one sa’ of them be given as alms of fitr)? He replied: The dates called al-saihani are good. But I do not know (whether water is heavier or the dates).

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Jubair bin Mutim reported: People made a mention of washing because of sexual defilement before the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: I pour (water) on my head three times. And he made a sign with both his hands.

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Aishah reported: when the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم wanted to wash himself because of sexual defilement, he called for a vessel like HILAB (a vessel used for milking the camel). He then took a handful of water and began to pour it on the right side of his head and then on the left side. He then took water in both his hands together and poured it on his head.

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Narrated Aishah, Ummul Muminin: Jumay ibn Umayr, one of the sons of Banu Taym Allah ibn Thalabah, said: Accompanied by my mother and aunt I entered upon Aishah. One of them asked her: How did you do while taking a bath? Aishah replied: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم performed ablution (in the beginning) as he did for prayer. He then poured (water) upon his head three times. But we poured water upon our heads five times due to plaits.

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Aishah reported: When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would take a bath because of sexual defilement, according to the version of Sulaiman, in the beginning he would pour water with his right hand (upon his left hand); and according to the version of Musaddad, he would wash both (hands) pouring water from the vessel upon his right hand. According to the agreed version, he then would wash the private part. He would then perform ablution as he did for prayer, then put his hands in the vessel and made the water go through his hair. When he knew that water had reached the entire surface of the body and cleaned it well, he would pour water upon his head three times. If some water was left, he would pour it also upon himself.

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Aishah said; When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم intended to take a bath because of sexual defilement, he would begin with his hands and wash them. Then he would wash the joints of his limbs and pour water upon him when he cleansed both his (hands), he would rub them on the wall (to make them perfectly clean with the dust). Then he would perform ablution and pour water over his head.

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Narrated Aishah, Ummul Muminin: If you want, I can certainly show you the marks of the hand of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم on the wall where he took a bath because of sexual defilement.

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Maimunah reported: I placed (the vessel of) water for the Prophet صلی ‌اللہ ‌علیہ ‌وسلم to wash himself because of sexual intercourse. He lowered down the vessel and poured water on his right hand. He then washed it twice or thrice. He then poured water over his private parts and washed them with his left hand. Then he put it on the ground and wiped it. He then rinsed his mouth and snuffed up water, and washed his face and hands. He then poured water over his head and body. Then he moved aside and washed his feet. I handed him a garment, but he began to shake he moved aside and washed his feet. I handed him a garment, but he began to shake off water from his body. I mentioned it to Ibrahim. He said that they (companions) did not think there was any harm in using the garment (to wipe the water), but they disliked its use as a habit. Abu Dawud said: Musaddad said: I asked Abdullah bin Dawud whether they (the companions) disliked to make it a habit. He replied: it (the tradition) goes in a similar way and I found it in a similar way in this book of mine.

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Shubah reported: when Ibn Abbas took a bath because of sexual defilement, he poured (water) over his left hand with his right hand seven times. Once he forgot how many times he had poured (water). Therefore he asked me: how many times did I pour (water)? I do not know. He said: may you miss your mother! What prevented you from remembering it? He then performed ablution as he did for prayer and poured water over his skin (body). He then said: this is how the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم purified (himself).

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Narrated Abdullah ibn Umar: There were fifty prayers (obligatory in the beginning); and (in the beginning of Islam) washing seven times because of sexual defilement (was obligatory); and washing the urine from the cloth seven times (was obligatory). The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم kept on praying to Allah until the number of prayers was reduced to five and washing because of sexual defilement was allowed only once and washing the urine from the clothe was also permitted only once.

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Narrated Abu Hurairah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: There is sexual defilement under every hair; so wash the hair and cleanse the skin. Abu Dawud said: The tradition narrated by Harith bin Wajih is rejected (Munkar). He is weak (in transmission).

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Narrated Ali ibn Abu Talib: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: If anyone who is sexual defiled leaves a spot equal to the breadth of a hair without washing, such and such an amount of Hell-fire will have to be suffered for it. Ali said: On that account I treated my head (hair) as an enemy, meaning I cut my hair. He used to cut the hair (of his head). May Allah be pleased with him.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم took a bath and offered two rak'ahs of prayer and said the dawn prayer. I do not think he performed ablution afresh after taking a bath.

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Umm Salamah said: one of the Muslims asked, and Zubair reported: Umm Salamah (herself) asked: Messenger of Allah. I am a women who keeps her hair closely plaited; should I undo it when I wash after sexual defilement? He replied (no), it is enough for you to throw three handfuls over it. Then pour water over all your body and will be purified.

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Umm Salamah said: A women came to her, this is according to the version of the former tradition. I asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم a similar question (as in the former tradition). But this version adds: “And wring out your locks after every handful of water”.

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Aishah said: When any of us was sexually defiled, she took three handfuls (of water) in this way, that is to say, with both hands together and poured (water) over her head. She took one handful (of water) and threw it on one side and the other on the other side.

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Aishah said: we took a bath while having an adhesive substance over us (our head) in both states, namely, when wearing a robe for Hajj (ihram) and when wearing ordinary clothes (not meant for Hajj).

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Narrated Thawban: Shurayh ibn Ubayd said: Jubayr ibn Nufayr gave me a verdict about the bath because of sexual defilement that Thawban reported to them that they asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم about it. He (the Prophet) replied: As regards man, he should undo the hair of his head and wash it until the water should reach the roots of the hair. But there is no harm if the woman does not undo it (her hair) and pour three handfuls of water over her head.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to wash his head with marsh-mallow while he was sexually defiled. It was sufficient for him and he did not pour water upon it.

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On being asked about (washing) the fluid that flows between man and woman Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to take a handful of water and pour it on the fluid. Again, he would take a handful of water and pour it over the fluid.

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Anas bin Malik said: Among the jews, when a women menstruated, they ejected her from the house, and they did not eat with her, nor did they drink with her, nor did they associate with her in (their houses) so the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was questioned about that. Thereupon Allah revealed: “They question thee concerning menstruation. Say: I: is an illness, so let woman alone at such times” (ii 222). The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم then said: Associate with them in the houses and do everything except sexual intercourse. Thereupon the Jews said: This man does not want to leave anything we do without opposing us in it. Usaid bin Hudair and Abbad bin Bishr came and said: Messenger of Allah, the jews are saying such and such a thing. Shall we not then have intercourse with women during mensuration? The face of the Messenger Allah صلی ‌اللہ ‌علیہ ‌وسلم underwent such a change that we thought he was angry with them; but when they went out they received a gift of milk which was being brought to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, and he sent after them and gave them a drink, whereupon we thought that he was not angry with them.

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Aishah said: I would eat flesh from a bone when I was menstruating, then hand it over to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and he would put his mouth where I had put my mouth: I would drink, then hand it over to him, and he would put his mouth ( at the place) where I drank.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would recline on my lap when I was menstruating, then recite the Quran.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to me; Get me the mat from the mosque. I said ; I am menstruating. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم then replied: Your menstruation is not in your hand.

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Muadhah reported: A woman asked Aishah: should a menstruating woman complete the prayer abandoned during the period of menses? Aishah said: Are you a Haruriyyah? During menstruation in the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم we would not complete (the abandoned prayers), nor were we commanded to complete them.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to me; Get me the mat from the mosque. I said ; I am menstruating. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم then replied: Your menstruation is not in your hand.

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This tradition has also been narrated through a different chain of the authority of Muadhah al-‘Adawiyyah from Aishah. This version adds; we were commanded to complete the (abandoned) fast, but were commanded to complete the (abandoned) prayer.

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Ibn Abbas said: If one has intercourse in the beginning of the menses, (one should give) one dinar; in case one has intercourse towards the end of the menses, then half a dinar (should be given)

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Ibn Abbas reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying; when a man has intercourse with his wife while she is menstruating, he must give half a dinar in alms. Abu Dawud said; Ali bin Budhaimah reported similarly on the authority of Miqsam from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. Al-Awza’I narrated from Yazid bin Abi Malik, from Abd al-Hamid bin Abdur-Rahman from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم; He ordered him to give two fifth of a dinar in alms. But this is a chain where two narrators (Miqsam and Ibn Abbas) are missing.

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Maimunah said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم would contact and embrace any of his wives while she was menstruating. She would wear the wrapper up to half the the thighs or cover her knees with it.

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Aishah said; When anyone amongst us (the wives of the Prophet) menstruated, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم asked her to tie a waist wrapper (over her body) and then husband lay with her, or he (Shubah) said: embraced her.

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Narrated Aishah, Ummul Muminin: Khallas al-Hujari reported: Aishah said: I and the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم used to pass night in one (piece of) cloth (on me) while I menstruated profusely. If anything from me (i. e. blood) smeared him (i. e. his body), he would wash that spot and would not exceed it (in washing), then he would offer prayer with it.

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Narrated Aishah, Ummul Muminin: Umarah ibn Ghurab said that his paternal aunt narrated to him that she asked Aishah: What if one of us menstruates and she and her husband have no bed except one? She replied: I relate to you what the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم had done. One night he entered (upon me) while I was menstruating. He went to the place of his prayer, that is, to the place of prayer reserved (for this purpose) in his house. He did not return until I felt asleep heavily, and he felt pain from cold. And he said: Come near me. I said: I am menstruating. He said: Uncover your thighs. I, therefore, uncovered both of my thighs. Then he put his cheek and chest on my thighs and I lent upon he until he became warm and slept.

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Narrated Aishah, Ummul Muminin: When I menstruated, I left the bed and lay on the reed-mat and did not approach or come near the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم until we were purified.

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Narrated One of the Wives of the Prophet: Ikrimah reported on the authority of one of the wives of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم saying: When the Prophet صلی ‌اللہ ‌علیہ ‌وسلم wanted to do something (i. e. kissing, embracing) with (his) menstruating wife, he would put a garment on her private part.

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Aishah said; The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would ask us in the beginning of our menstruation to tie the waist-wrapper. Then he would embrace us. And who amongst you can have as much control over his desire as the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم had over his desire?

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Narrated Umm Salamah, Ummul Muminin: In the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم there was a woman who had an issue of blood. So Umm Salamah asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم 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. When those days and nights are over, she should take a bath, tie a cloth over her private parts and pray.

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Sulaiman bin Yasar said that a man reported to him from Umm Salamah; There was a woman who had an issue of blood. And he narrated the rest of the tradition to the same effect saying; when the menstruation period is over and the time of prayer arrives, she should take a bath, as mentioned in the previous tradition.

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Sulaiman bin Yasar reported on the authority of a person from the Ansar; There was a woman who had an issue of blood. He then narrated the rest of the tradition like that of al-Laith. He said; when the period of menstruation is over and the time of prayer arrives, she should take a bath. He narrated the tradition conveying the same meaning.

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This tradition has been transmitted through the chain of narrators like that of al-Laith to the same effect. It says; She should abandon prayer considering that period (she used to menstruate). When the time of prayer approaches, she should take a bath, tie a cloth over her private parts and offer prayer.

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Sulaiman bin Yasar reported this narrative on the authority of Umm Salamah. This version has: He (the Prophet) said: She should abandon prayer and take a bath at the beginning of the additional period, and tie a cloth over her private parts and offer prayer. Abu Dawud said; Hammad bin Zaid on the authority of Ayyub has pointed out the name of the woman who had a prolonged flow of blood (referred to) in this tradition to be Fatimah daughter of Abu Hubaish.

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Aishah reported: Umm Habibah asked the prophet صلی ‌اللہ ‌علیہ ‌وسلم about the blood (which flows beyond the period of menstruation). Aishah said: I saw her wash-tub full of blood. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said; Keep away (from prayer) equal (to the length of time) that your menses prevented you. Then wash yourself. Abu Dawud said: Qutaibah mentioned the name Jaftar bin Rabiah in the middle of the text of the tradition for the second time (i. e., Qutaibah, being doubtful about the narrator Jafar bin Rabiah, mentioned his name twice: once in the chain and again while reporting the text). Ali bin Ayyash and yunus bin Muhammad reported it on the authority of al-Laith. They mentioned the name Jafar bin Rabiah.

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Narrated Fatimah daughter of Abu Hubaysh: Urwah ibn az-Zubayr said that Fatimah daughter of Abu Hubaysh narrated to him that she asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and complained to him about the flowing of (her) blood. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said to her: That is only (due to) a vein: look, when your menstruation comes, do not pray; and when your menstruation ends, wash yourself and then offer prayer during the period from one menstruation to another.

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Urwah bin al-Zubair said: Fatimah daughter of Abu Hubaish narrated to me that she asked Asma (daughter of Abu Bakr), or Asma narrated to me that Fatimah daughter of Abu Hubaish asked her to question the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He advised her to refrain (from prayer) equal to the period she refrained previously. She then should wash herself. 1 Abu Dawud said: Qatadah narrated it from Urwah bin al-Zubair, from Zainab daughter of Umm Salamah, that Umm Habibah daughter of Jahsh had a prolonged flow of blood. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded her to abandon prayer for the period of her menses. She then should take a bath, and offer prayer. Abu Dawud said: Qatadah did not hear anything from Urwah. 2 And Ibn Uyainah added in the tradition narrated by al-Zuhri from Umrah on the authority of Aishah. Umm Habibah had a prolonged flow of blood. She asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He commanded her to abandon prayer during her menstrual period. Abu Dawud said: This is a misunderstanding on the part of Ibn Uyainah. This is not found in the tradition reported by the transmitter from al-Zuhri except that mentioned by Suhail bin Abu Salih. Al-Humaidi also narrated this tradition from Ibn Uyainah, but he did not mention the words she should abandon prayer during her menstrual period. 1 Qumair daughter of Masruq reported on the authority of Aishah: The woman who has prolonged flow of blood should abandon prayer during her menstrual period. 3 Abdur-Rahman bin al-Qasim reported on the authority of his father: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded her to abandon prayers equal (to the length of time) that she has her (usual) menses. 2 Abu Bishr Jafar bin Abi Wahshiyyah reported on the authority of Ikrimah from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم saying: Umm Habibah daughter of Jahsh had a prolonged flow of blood; and he transmitted like that. 1 Sharik narrated from Abu al-Yaqzan from Adi bin Thabit from his father on the authority of his grandfather from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: The woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period ; she then should was herself and pray. 1 Al-'Ala bin al-Musayyab reported from al-Hakam on the authority of Abu Jafar, saying: Saudah had a prolonged flow of blood. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded that when he menstruation was finished, she should take bath and pray. 1 Saeed bin Jubair reported from Ali and Ibn Abbas: A woman suffering from a prolonged flow of blood should refrain from prayers during her menstrual period. 1 Ammar, the freed slave of Banu Hashim and Talq bin Habib narrated in a similar way. 1 Similarly, it was reported by Maqil al-Khath'ami from Ali4, al-Shabi also transmitted it in a similar manner from Qumair, the wife of Masruq, on the authority of Aishah. 1 Abu Dawud said: Al-Hasan, Saeed bin al-Musayyab, Ata, Makhul, Ibrahim, Salim and al-Qasim also hold that a woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period. Abu Dawud said: Qatadah did not hear anything from Urwah.

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Urwah reported on the authority of Aishah: Fatimah daughter of Abu Hubaish came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and said: I am a woman who has prolonged flow of blood; I am never purified ; should I abandon prayer ? He replied: This is (due to) a vein, and not menstruation. When the menstruation begins, you should abandon prayer ; when it is finished, you should wash away the blood and pray.

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This tradition has also been transmitted by Zuhair through a different chain of narrators, to the same effect. He said: When the menstruation begins, you should abandon prayer; when the period equal to its length of time passes, you should wash away the blood and pray.

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Narrated Aishah, Ummul Muminin: Bahiyyah said: I heard a woman asking Aishah about the woman whose menses became abnormal and she had an issue of blood. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم asked me to advise her that she should consider the period during which she used to menstruate every month, when her menstruation was normal. Then she should count the days equal to the length of time (of her normal menses); then she should abandon prayer during those days or equal to that period. She should then take a bath, tie a cloth on her private parts a pray.

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Aishah said: Umm Habibah, daughter of Jahsh and sister-in-law of Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلمm and wife of Abdur-Rahman bin Awf, had a prolonged flow of blood for seven years. She inquired from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم about it. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: This is not menstruation, but this (due to) a vein. Therefore, wash yourself and pray. Abu Dawud said: In this tradition which is transmitted by al-Zuhri from Urwah and Urwah on the authority of Aishah, al-Awzai added: She (Aishah) said: Umm Habibah daughter of Jahsh and wife of Abdur-Rahman bin Awf had a prolonged flow of blood for seven years. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commander her saying: When the menstruation begins, abandon prayer; when it is finished, take a bath and pray. Abu Dawud said: None of the disciple of al-Zuhri mentioned these words except al-Awzai, from al-Zuhri it has been narrated by Amr bin al-Harith, al-Laith, Yunus, Ibn Abi Dhi'b, Mamar, Ibrahim bin Saad, Sulaiman bin Kathir, Ibn Ishaq and Sufyan bin Uyainah, they did not narrate these words. Abu Dawud said: These are the words of the version reported by Hisham bin Urwah from this father on the authority of Aishah. Abu Dawud said: In this tradition Ibn Uyainah also added the words: He commander her to abandon prayer during her menstrual period. This is a misunderstanding on the part of Ibn Uyainah. The version of this tradition narrated by Muhammad bin Amr from al-Zuhri has the addition similar to that made by al-Awzai in his version.

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Narrated Fatimah daughter of Abu Hubaysh: Urwah ibn az-Zubayr reported from Fatimah daughter of Abu Hubaysh that her blood kept flowing, so the Prophet صلی ‌اللہ ‌علیہ ‌وسلم 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 of blood comes, perform ablution and pray, for it is (due only to) a vein. Abu Dawud said: Ibn al-Muthanna narrates this tradition from his book on the authority of Ibn Adi in a similar way. Later on he transmitted it to us from his memory: Muhammad bin Amr reported to us from al-Zuhri from Urwah on the authority of Aishah who said: Fatimah used to have her blood flowing. He then reported the tradition conveying the same meaning. Abu Dawud said: Anas bin Sirin reported from Ibn Abbas about the woman who has a prolonged flow of blood. He said: If she sees thick blood, she should not pray; if she finds herself purified even for a moment, she should was an pray. Makhul said: Menses are not hidden from women. Their blood is black and thick. When it (blackness and thickness) goes away and there appears yellowness and liquidness, that is the flow of blood (from vein). She should wash and pray. Abu Dawud said: This tradition has been transmitted by Saeed bin al-Musayyab through a different chain of narrators, saying: The woman who has a prolonged flow of blood should abandon prayer when the menstruation begins; when it is finished, she should wash and pray. Sumayy and others have also reported it from Saeed bin al-Musayyab. This version adds: She should refrain (from prayer) during her menstrual period. Hammad bin Salamah has reported it similarly from Yahya bin Saeed on the authority of Saeed bin al-Musayyab. Abu Dawud said: Yunus has reported from Al-Hasan: When the bleeding of a menstruating woman extends (beyond the normal period), she should refrain (from prayer), after her menses are over, for one or two days. Now she becomes the woman who has a prolonged flow of blood. Al-Taimi reported from Qatadah: If her menstrual period is prolonged by five days, she should pray. Al-Taimi said: I kept on reducing (the number of days) until I reached two days. He said: If the period extends by two days, they will be counted from the menstrual period. When Ibn Sirin was questioned about it, he said: Women have better knowledge of that.

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Narrated Hamnah daughter of Jahsh: Hamnah said my menstruation was great in quantity and severe. So I came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم for a decision and told him. I found him in the house of my sister, Zaynab, daughter of Jahsh. I said: Messenger of Allah, I am a woman who menstruates in great quantity and it is severe, so what do you think about it? It has prevented me from praying and fasting. He said: I suggest that you should use cotton, for it absorbs the blood. She replied: It is too copious for that. He said: Then take a cloth. She replied: It is too copious for that, for my blood keeps flowing. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: I shall give you two commands; whichever of them you follow, that will be sufficient for you without the other, but you know best whether you are strong enough to follow both of them. He added: This is a stroke of the Devil, so observe your menses for six or seven days, Allah alone knows which it should be; then wash. And when you see that you are purified and quite clean, pray during twenty-three or twenty-four days and nights and fast, for that will be enough for you, and do so every month, just as women menstruate and are purified at the time of their menstruation and their purification. But if you are strong enough to delay the noon (Zuhr) prayer and advance the afternoon (Asr) prayer, to wash, and then combine the noon and the afternoon prayer; to delay the sunset prayer and advance the night prayer, to wash, and then combine the two prayers, do so: and to wash at dawn, do so: and fast if you are able to do so if possible. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Of the two commands this is more to my liking. 1 Abu Dawud said: Amr bin Thabit narrated from Ibn Aqil: Hamnah said: Of the two commands this is the one which is more to my liking. 2 In this version these words were not quoted as the statement of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم; it gives it as a statement of Hamnah. Abu Dawud said: Amr bin Thabit was a Rafidi. This has been said by Yahya bin Main. Abu Dawud said: I heard Ahmad (b. Hanbal) say: I am doubtful about the tradition transmitted by Ibn Aqil.

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Aishah, wife of Prophet صلی ‌اللہ ‌علیہ ‌وسلم, said: Umm Habibah, daughter of Jahsh, sister-in-law of Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and wife of Abdur-Rahman bin Awf, had a flow of blood for seven years. She asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم about it. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: This is not menstruation but only vein; so you should take a bath and pray. Aishah said: She used to take bath in a wash-tub in the apartment of her sister Zainab daughter of Jahsh ; the redness of (her) blood dominated the water.

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This tradition has been transmitted through a different chain of narrators. According to this version. Aishah said: She would wash herself for every prayer.

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This has been narrated though a different chain of narrators by Aishah. This version has the words: She used to take a bath for every prayer. Abu Dawud said: Al-Qasim bin Mabrur reported from Yunus from Ibn Shihab from Amrah from Aishah from Umm Habibah daughter of Jahsh. Similarly, it was reported by Mamar from al-Zuhri from Amrah from Aishah. Mamar sometimes reported from Amrah on the authority of Umm Habibah to the same effect. Similarly, it was reported by Ibrahim bin Saad and Ibn Uyainah from al-Zuhri from Amrah from Aishah. Ibn Uyainah said in his version: He (al-Zuhri) did not say that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded her to take bath. It has also been transmitted by al-Awzai in a similar way. In this version he said: Aishah said: She used to take bath for very prayer.

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Aishah said: Umm Habibah had a prolonged flow of blood for seven years. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم commanded her to take bath; so shed used to take bath for every prayer.

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Aishah said: Umm Habibah had a prolonged flow of blood during the time of Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He commanded her to take bath for every prayer. The narrator then transmitted the tradition (in full). Abu Dawud said: It has also been narrated by Abu al-Walid al-Tayalisi, but I did not hear him. He reported it from Aishah through a different chain of narrators. Aishah said: Zainab daughter of Jahsh had a prolonged flow of blood. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to her: Take bath for every prayer. The narrator then reported the tradition (in full). Abu Dawud said: The version transmitted by Abd al-Samad from Sulaiman bin Kathir has: Perform ablution for every prayer. This is a misunderstanding on the part of Abd al-Samad. The correct version is the one narrated by Abu al-Walid.

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Narrated Zaynab daughter of Abu Salamah: Abu Salamah said: Zaynab daughter of Abu Salamah reported to me that a woman had a copious flow of blood. She was the wife of Abdur Rahman ibn Awf. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم commanded her to take a bath at the time of every prayer, and then to pray. He reported to me that Umm Bakr told him that Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said about a woman who was doubtful of her menstruation after purification that it was a vein or veins. Abu Dawud said: The two commands (of which the Prophet gave option) were as follows in the version reported by Ibn Aqil: He said: If you are strong enough, then take a bath for every prayer; otherwise combine the (two prayers), as al-Qasim reported in his version. This statement was also narrated by Saeed bin Jubair from Ali and Ibn Abbas.

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Narrated Aishah, Ummul Muminin: A woman had a prolonged flow of blood in the time of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. She was commanded to advance the afternoon prayer and delay the noon prayer, and to take a bath for them only once; and to delay the sunset prayer and advance the night prayer and to take a bath only once for them; and to take a bath separately for the dawn prayer. I (Shubah) asked Abdur Rahman: (Is it) from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم? I do not report to you anything except from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Narrated Aishah, Ummul Muminin: Sahlah daughter of Suhayl had a prolonged flow of blood. She came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He commanded her to take a bath for every prayer. When it became hard for her, he commanded her to combine the noon and afternoon prayers with one bath and the sunset and night prayer with one bath, and to take a bath (separately) for the dawn prayer. Abu Dawud said: Ibn Uyainah reported from Abdur-Rahman bin al-Qasim on the authority of his father, saying: A woman had a prolonged flow of blood. She asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He commanded her to the same effect.

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Asma daughter of Unais said: I said: Messenger of Allah, Fatimah daughter of Abu Hubaish had a flow of blood for a certain period and did not pray. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Glory be to Allah! This comes from the devil. She should sit in a tub, and when she sees yellowness of the top of the water, she would take a bath once for the Zuhr and Asr prayer, and take another bath for the Maghrib and 'Isha prayers, and take a bath once for the fajr prayer, and in between times she would perform ablution. Abu Dawud said: Mujahid reported on the authority of Ibn Abbas: When bathing became hard for her, he commanded her to combine the two prayers. Abu Dawud said: Ibrahim reported it from Ibn Abbas. This is also the view of Ibrahim al-Nakha'i and Abdullah bin Shaddad.

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Narrated Grandfather of Adi ibn Thabit ?: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said about the woman having a prolonged flow of blood: She should abandon prayer during her menstrual period: then she should take a bath and pray. She should perform ablution for every prayer. Abu Dawud said: Uthman added: She should keep fast and pray.

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Narrated Aishah, Ummul Muminin: Fatimah daughter of Abu Hubaysh came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and narrated what happened with her. He said: Then take a bath and then perform ablution for every prayer and pray.

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Aishah said about the woman who has a prolonged flow of blood: She should take bath, i. e. only once; then she should perform ablution until he next menstrual period.

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This tradition has also been narrated by Aishah through a different chain of transmitters. Abu Dawud said: All the traditions (on this subject) transmitted by Adi bin Thabit and Amash on the authority of Habib and Ayyub al-'Ala, all of them are weak; none of them is sound. This tradition indicatesthe tradition reported by al-Amash a a statement of Companion, i. e. Aishah. Hafs bin Ghayath has rejected the tradition transmitted by Habib as the statement (of the Prophet). And Asbat also reported it as a statement of Aishah. Abu Dawud said: Ibn Dawud has narrated the first part of this tradition as a statement (of the Prophet), and denied that there was any mention of performing ablution for every prayer. The weakness of the tradition reported by Habib is also indicated by the fact that the version transmuted by al-Zuhri from Urwah on the authority of Aishah says that she used to wash herself for every prayer; (these words occur) in the tradition about the woman who has a flow of blood. This tradition has been reported by Abu al-Yaqzan from Adi bin Thabit from his father from Ali, and narrated by Ammar, the freed salve of Banu Hashim, from Ibn Abbas, and transmitted by Abd al-Malik bin Maisarah, Bayan, al-Mughirah, Firas, on the authority of al-Shabi, from Qumair from Aishah, stating: You should perform ablution for every prayer. The version transmitted by Dawud, and Asim from al-Shabi from Qumair from Aishah has the words: She should take bath only once every day. The version reported by Hisham bin Urwah from his father has the words: The woman having a flow of blood should perform ablution for every prayer. All these traditions are weak except the tradition reported by Qumair and the tradition reported by Ammar, the freed slave of Banu Hashim, and the tradition narrated by Hisham bin Urwah on the authority of his father. What is commonly known from Ibn Abbas is bathing (for every prayer).

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Sumayy, the freed slave of Abu Bakr, says that al-Qa'qa and Zaid bin Aslam sent him to Saeed bin al-Musayyab to ask him as to how the woman who has flow of blood should wash. He replied: She should wash at the time of the Zuhr prayer (the bath will be valid one Zuhr prayer to the next Zuhr prayer); and should perform ablution for every prayer. If there is excessive bleed gin, she should tie a cloth over her private part. Abu Dawud said: It has been narrated by Ibn Umar and Anas bin Malik that she should take bath at the time of the Zuhr prayer (being valid) until the next Zuhr prayer. This tradition has also been transmuted by Dawud and Asim from al-Shabi from his wife from Qumair on the authority of Aishah, except that the version of Dawud has the words: every day, and the version of Asim has the words: at the time of Zuhr prayer . This is the view of Salim bin Abdullah, al-Hassan, and Ata. Abu Dawud said: Malik said: I think that the tradition narrated by Ibn a;-Musayyab must contain the words: from one purification to another . But it was misunderstood and the people changed it to: for one Zuhr prayer to another . It has also been reported by Miswar bin Abd al-Malik bin Saeed bin Abdur-Rahman bin Yarbu, saying: from one purification to another, but the people changed it to: from one zuhr to another.

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Narrated Ali ibn Abu Talib: The woman who has a prolonged flow of blood should wash herself every day when her menstrual period is over and take a woollen cloth greased with fat or oil (to tie over the private parts).

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Muhammad bin Uthman asked al-Qasim bin Muhammad about the woman who has a prolonged flow of blood. He replied: She should abandon prayer during her menstrual period, then wash and pray ; then she should wash during her menstrual period.

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Urwah bin al-Zubair said the Fatimah daughter of Abu Hubaish had a prolonged flow of blood. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to her: When the blood of menses comes, it is black blood with can be recognized; so when that comes, refrain from prayer, but when a different type comes, perform ablution and pray. Abu Dawud said: Ibn al-Muthanna said: Ibn Adi narrated this tradition from his memory on the authority of Urwah from Aishah. Abu Dawud said: This tradition has also been transmitted by al-'Ala bin al-Musayyab and Shubah from al-Hakam on the authority of Abu Jafar. Al-'Ala reported it as a statement of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, and Shubah as a statement of Abu Jafar, saying: She should perform ablution for every prayer.

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Narrated Umm Habibah daughter of Jahsh: Ikrimah said: Umm Habibah daughter of Jahsh had a prolonged flow of blood. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commanded her to refrain (from prayer) during her menstrual period; then she should wash and pray, if she sees anything (which renders ablution void) she should perform ablution and pray.

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Rabiah said: Umm Habibah daughter of Jahsh had a prolonged flow of blood. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم commander her to refrain (from prayer) during her menstrual period; then she should wash and pray. If she sees anything (which renders ablution void) she should perform ablution and pray. Abu Dawud said: This is the view held by Malik bin Anas.

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Umm Atiyyah who took an oath of allegiance to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: We would not take into consideration brown and yellow (fluid) after purification.

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Umm Atiyyah has narrated this tradition through a different chain of transmitters. Abu DAwud said: The name of Umm al-Hudhail is Hafsah daughter os Sirin. The name of her son was Hudhail and his husband Abdur-Rahman.

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Umm Atiyyah has narrated this tradition through a different chain of transmitters. Abu DAwud said: The name of Umm al-Hudhail is Hafsah daughter os Sirin. The name of her son was Hudhail and his husband Abdur-Rahman.

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Ikrimah reported Hamnah daughter of Jahsh as saying that her husband would have intercourse with her during the period she had a flow of blood.

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Narrated Umm Salamah, Ummul Muminin: The woman having bleeding after delivery (puerperal haemorrhage) would refrain (from prayer) for forty days or forty nights; and we would anoint our faces with an aromatic herb called wars to remove dark spots.

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Al-Azdiyyah, viz. Mussah, said: I performed Hajj and came to Umm Salamah and said (to her): Mother of the believers, Samurah bin Jundub commands women to complete the prayers abandoned during their menstrual period. She said: They should not do so. The wives of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم would refrain (from prayer) for forty nights (i. e. days) during the course of bleeding after child birth. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم would not command them to complete the prayers abandoned during the period of bleeding. Muhammad bin Hatim said: The name of Al-Azdiyyah is Mussah and her patronymic name is Umm Busrah. Abu Dawud said: The patronymic names of Kathir bin Ziyad s Abu Sahl.

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Narrated Woman of Banu Ghifar: Umayyah, daughter of AbusSalt, quoted a certain woman of Banu Ghifar, whose name was mentioned to me, as saying: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم made me ride behind him on the rear of the camel saddle. By Allah, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم got down in the morning. He made his camel kneel down and I came down from the back of his saddle. There was a mark of blood on it (saddle) and that was the first menstruation that I had. I stuck to the camel and felt ashamed. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم saw what had happened to me and saw the blood, he said: Perhaps you are menstruating. I said: Yes. He then said: Set yourself right (i. e. tie some cloth to prevent bleeding), then take a vessel of water and put some salt in it, and then wash the blood from the back of the saddle, and then return to your mount. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم conquered Khaybar, he gave us a portion of the booty. Whenever the woman became purified from her menses, she would put salt in water. And when she died, she left a will to put salt in the water for washing her (after death).

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Aishah reported: Asma entered upon the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and said: Messenger of Allah, how should one of us take bath when she is purified from her menses ? He said: She should take water mixed with the leaves of lote-tree; then should perform ablution and wash her head and rub it so much so that water reaches the roots of the hair; she should then our water upon her body. Then she should take a piece of cloth (or cotton or wool) and purify with it. She asked: Messenger of Allah, how should I purify with it ? Aishah said: I understood what he (the Prophet) said metaphorically. I, therefore, said to her: Remove the marks of blood.

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Aishah made a mention of the women of the Ansar and admired them stating that they had obliged (all Muslims). She then said: One of their women came upon the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. She then reported the rest of the tradition to the same effect; but this version she said the words: a musk-scented piece of cloth. Musaddad said: Abu 'Awanah used the word firsah (i. e. a piece of cloth), but Abu Al-Ahwas used the word qasrah (i. e. a small piece of cloth).

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Aishah said: Asma asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and then narrated the rest of the tradition to the same effect. He (the Prophet) said: a musk-scented piece of cloth. She (Asma) said: How should I purify with it ? He said: By glory of Allah! Purify with it, and he covered his face with the cloth. This version also adds: She asked about the washing because of sexual defilement. He said: Take your water and purify yourself as best as possible. Then pour water over yourself. Aishah said: The best of the women are the women of the Ansar. Shyness would not prevent them from inquiring about religion and from acquiring deep understanding in it.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sent Usayd ibn Hudayr and some people with him to search the necklace lost by Aishah. The time of prayer came and they prayed without ablution. When they returned to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and related the fact to him, the verse concerning tayammum was revealed. Ibn Nufayl added: Usayd said to her: May Allah have mercy upon you! Never has there been an occasion when you were beset with an unpleasant matter but Allah made the Muslims and you come out of that.

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Narrated Ammar ibn Yasir: They (the Companions of the Prophet) wiped with pure earth (their hands and face) to offer the dawn prayer in the company of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. They struck the ground with their palms and wiped their faces once. Then they repeated and struck the ground with their palms once again and wiped their arms completely up to the shoulders and up to the armpits with the inner side of their hands.

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The tradition has also been reported through a different chain of narrators. This version has: The Muslims stood up and struck the earth with their palms, but did not get any earth (in their hands). He (Ibn Wahb) then narrated the rest of the tradition in like manner, but he did not mention the words shoulders and armpits . Ibn al-Laith said: (They) wiped above the elbows.

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Narrated Ammar ibn Yasir: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم encamped at Ulat al-Jaysh and Aishah was in his company. Her necklace of onyx of Zifar was broken (and fell somewhere). The people were detained to make a search for that necklace until the dawn broke. There was no water with the people. Therefore Abu Bakr became angry with her and said: You detained the people and they have no water with them. Thereupon Allah, the Exalted, sent down revelation about it to His Messenger صلی ‌اللہ ‌علیہ ‌وسلم granting concession to purify themselves with pure earth. Then the Muslims stood up with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and struck the ground with their hands and then they raised their hands, and did not take any earth (in their hands). Then they wiped with them their faces and hands up to the shoulders, and from their palms up to the armpits. Ibn Yahya added in his version: Ibn Shihab said in his tradition: The people do not take this (tradition) into account. Abu Dawud said: Ibn Ishaq also reported it in a similar way. In this (version) he said on the authority of Ibn Abbas. He mentioned the words two strikes (i. e. striking the earth twice) as mentioned by Yunus. And Mamar also narrated on the authority of al-Zuhri two strikes . And Malik said: From al-Zuhri from Ubaid Allah bin Abdullah from his father on the authority of Ammar. Abu Uwais also reported it in a similar way on the authority of al-Zuhri. But Ibn Uyainah doubted it, he sometimes said: from his father, and sometimes he said: from Ibn Abbas. Ibn Uyainah was confused in it and in his hearing from al-Zuhri. No one has mentioned two strikes in this tradition except those whose names I have mentioned.

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Shaqiq said: While I was sitting between Abdullah and Abu Musa, the latter said: Abu Abdur-Rahman, what do you think if a man becomes defiled (because of seminal omission) and does not find water for a month; should he not perform tayammum ? He replied: No, even if he does not find water for a month. Abu Musa then said: How will you do with the Quranic version (about tayammum) in the chapter al-Ma'idah which says: . . . and you find no water, then go to clean, high ground (5: 6)? Abdullah (bin Masud) then said: If they (the people) are granted concession in this respect, they might perform tayammum with pure earth when water is cold. Abu Musa said: For this (reason) you forbade it ? He said: Yes. Abu Musa then said: Did you not hear what Ammar said to Umar ? (He said): The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم sent me on some errand. I had seminal emission and I did not find water. Therefore, I rolled on the ground just as an animal rolls down. I then came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and made a mention of that to him. He said: It would have been enough for you to do thus. Then he struck the ground with his hands and shook them off and then stuck the right hand with his left hand and his left hand with his right hand (and wiped) over his hands (up to the wrist) and wiped his face. Abdullah then said to him: Did you not see that Umar was not satisfied with the statement of Ammar ?

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Abdur-Rahman bin Abza said: While I was with Umar, a man came to him and said: We live at a place (where water is not found) for a month or two (what should we do, if we are sexually defiled). Umar said: So far as I am concerned, I do not pray until I find water. Ammar said: Commanded of the faithful, do you not remember when I and you were among the camels (For tending them)? There we became sexually defiled. I rolled down on the ground. We then came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and I mentioned that to him. He said: It was enough for you to do so. Then he struck the ground with both his hands. He then blew over them and wiped his face and both hands by means of them up to half the arms. Umar said: Ammar, fear Allah. He said: Commander of the faithful, if you want, I will never narrate it. Umar said: Nay, by Allah, we shall turn you from that towards which you turned (i. e. you have your choice).

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Ibn Abza reported on the authority of Ammar bin Yasir in this tradition as saying (from the Prophet): Ammar, it would have been enough for you (to do) so. He then stuck only one stroke on the ground with both his hands; he then stuck one with the other; then wiped his face and both arms up to half the forearms and did not reach the elbows. Abu Dawud said: This is also transmitted by Waki from al-Amash from Salamah bin Kuhail from Abdur-Rahman bin Abza. It is also transmitted through a different chain by Jarir from al-Amash from Salamah from Saeed bin Abdur-Rahman bin Abza from his father.

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Ibn Abdur-Rahman bin Abza reported on the authority of his father this incident from Ammar. He said: This would have been enough for you, and the Prophet صلی ‌اللہ ‌علیہ ‌وسلم struck the ground with his hand. He then blew it and wiped with it his face and hands. Being doubtful Salamah said: I do not know (whether he wiped) up to the elbows or the wrists.

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This is transmitted by Shubah through a different chain of narrators. This version adds: He (Ammar) said: He (the Prophet) then blew it and wiped with it his face and hands up to elbows or up to the forearms. Shubah said: Salamah used to narrate (the words) the hands and the face and the forearms . One day Mansur said to him: Look, what are you saying, because no one except you mentions the (word) forearms .

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This is also transmitted by Ibn Abdur-Rahman bin Abza on the authority of his father from Ammar. He reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: It would have been enough for you to strike the ground with you hands and then wipe them your face and your hands (up to the wrists). He then narrated the rest of the tradition. Abu Dawud said: This is also transmitted by Shubah from Husain on the authority of Abu Malik. He said: I heard Ammar saying so him his speech, except that in this version he added the words: He blew. And Husain bin Muhammad narrated from Shubah on the authority of al-Hakam and in this version added the words: He (the Prophet) struck the earth with his plans and blew.

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Ammar bin Yasir said: I asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم about tayammum. He commanded me to strike only one stroke (i. e. the strike the ground) for (wiping) the face and the hands.

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Aban said: Qatadah was asked about tayammum during a journey. He said: A traditionist reported to me from al-Shabi from Abdur-Rahman bin Abza on the authority of Ammar bin Yasir who reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: (He should wipe) up to the elbows.

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Umair, the freed slave of Ibn Abbas, said that he heard him say: I and Abdullah bin Yasar, the freed slave of Maimunah, wife of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, came and entered upon Abu al-Juhaim bin al-Harith bin al-Simmat al-Ansari. Abu al-Juhaim said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came from Bir Jamal (a place near Madina) and a man met him and saluted him. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم did not return the salutation until he came to a wall and wiped his face and hands and then returned the salutation (i. e. after performing tayammum).

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Nafi said: Accompanied by Abdullah bin Umar, I went to Ibn Abbas for a certain work. He (Ibn Abbas) narrated a tradition saying: A man passed by the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم in a street, while he returned from the toilet or just urinated. He (the man) saluted him, but the Prophet did not return the salutation. When the man was about to disappear (from sight) in the street he struck the wall with both his hands and wiped his face with them. He then struck another stroke and wipes his arms. He then returned the man's salutation. Then he said: I did not return the salutation to you because I was not purified. Abu Dawud said: I heard Ahmad bin Hanbal say: Muhammad bin Thabit reported a rejected tradition. Ibn Dasah said: Abu Dawud said: No one supported Muhammad bin Thabit in respect of narrating this tradition as to striking the wall twice (for wiping) from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, but reported it as an action of Ibn Umar.

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Ibn Umar said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came from the privy. A man met him near Bir Jamal and saluted him. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم did not return the salutation until he came to a wall and placed his hands on the wall and wiped his face and hands; he then returned the man's salutation.

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Abu Dharr said: A few goats got collected with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He said: Abu Dharr, drive them to the wood. I drove them to Rabadhah (a place near Madina). I would have sexual defilement (during my stay there) and I would remain (in this condition) for five or six days. Then I came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He said: O Abu Dharr. I kept silence. He then said: May your mother bereave you, Abu Dharr: woe be to your mother. He then called a black slave-girl for me. She brought a vessel which contained water. She then concealed me by drawing a curtain and I concealed myself behind a she-camel, and took a bath. I felt as if I had thrown away a mountain from me. He said: Clean earth is a means for ablution for a Muslim, even for ten years (he does not find water); but when you find water, you should make it touch your skin, for that is better. The version of Musaddad has: the goats (were collected) from the alms, and the tradition reported by Amr is complete.

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A man from Banu Amir said: I embraced Islam and my (ignorance of the) religion made me anxious (to learn the essentials). I came to Abu Dharr. Abu Dharr said: The climate of Madina did not suit me. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم ordered me to have a few camels and goats. He said to me: Drink their milk. (The narrator Hammad said): I doubt whether he (the Prophet) said: their urine. Abu Dharr said: I was away from the watering place and I had my family with me. I would have sexual defilement and pray without purification. I came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم at noon. He was resting in the shade of the mosque along with a group of Companions. He (the Prophet) said: Abu Dharr. I said: Yes, I am ruined, Messenger of Allah. He said: What ruined you ? I said: I was away from the watering place and I had family with me. I used to be sexually defiled and pray without purification. He commanded (to bring) water for me. Then a black slave-girl brought a vessel of water that was shaking as the vessel was not full. I concealed myself behind a camel and took bath and them came (to the Prophet). The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: Abu Dharr, clean earth is a means of ablution, even if you do not find water for ten years. When you find water, you should make it touch your skin. Abu Dawud said: This is transmitted by Hammad bin Zaid from Ayyub. This version does not mention the words their urine. This is not correct. The words their urine occur only in the version reported by Anas and transmitted only by the people of Basrah.

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Narrated Amr ibn al-As: I had a sexual dream on a cold night in the battle of Dhat as-Salasil. I was afraid, if I washed I would die. I, therefore, performed tayammum and led my companions in the dawn prayer. They mentioned that to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He said: Amr, you led your companions is prayer while you were sexually defiled? I informed him of the cause which impeded me from washing. And I said: I heard Allah say: Do not kill yourself, verily Allah is merciful to you. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم laughed and did not say anything. Abu Dawud said: Abdur-Rahman bin Jubair is an Egyptian and a freed slave of Kharijah bin Hudhafah. He is not Jubair bin Nufair

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Abu Qais, the freed slave of Amr bin al-As, said Amr bin al-As was in a battle. He then narrated the rest of the tradition. He then said: He washed his armpits and other joints where dirt was found, and he performed ablution like that for prayer. Then he led them in prayer. He then narrated the tradition in a similar way but did not mention of tayammum. Abu Dawud said: This incident has also been narrated by al-'Awzai on the authority of Hassan bin Atiyyah. This version has the words: Then he performed tayammum.

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Jabir said: We set out on a journey. One of our people was hurt by a stone, that injured his head. The then had a sexual dream. He asked his fellow travelers: Do you find a concession for me to perform tayammum? They said: We do not find any concession for you while you can use water. He took a bath and died. When we came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم, the incident was reported to him. He said: They killed him, may Allah kill them! Could they not ask when they did not know ? The fire of ignorance is inquiry. It was enough for him to perform tayammum and to our some drops of water or bind a bandage over the wound (the narrator Musa was doubtful); then he should have wiped over it and washed the rest of his body.

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Narrated Abdullah ibn Abbas: A man was injured during the lifetime of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم; he then had a sexual dream, and he was advised to wash and he washed himself. Consequently he died. When this was reported to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم he said: They killed him; may Allah kill them! Is not inquiry the cure of ignorance?

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Abu Saeed al-Khudri said: Two persons set out on a journey. Meanwhile the time of prayer came and they had no water. They performed tayammum with clean earth and prayed. Later on they found water within the time of the prayer. One of them repeated the prayer and ablution but the other did not repeat. Then they came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and related the matter to him. Addressing himself to the one who did not repeat, he said: You followed the sunnah (model behavior of the Prophet) and your (first) prayer was enough for you. He said to the one who performed ablution and repeated: For you there is the double reward. Abu Dawud said: Besides Ibn Nafi this is transmitted by al-Laith from Umairah bin Abi Najiyyah from Bakr bin Sawadah on the authority of Ata bin Yasar from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. Abu Dawud said: The mention of (the name of the Companion) Abu Saeed in this tradition is not guarded. This is a mural tradition (i. e. the Successor Ata bin Yasar directly narrates it from the Prophet, leaving the name of the Companion in the chain. )

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Ata bin Yasar said: Two persons from the Companions of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم; he then narrated the rest of the tradition to the same effect.

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Abu Hurairah said: While Umar bin al-Khattab was making a speech on Friday (in the mosque), a man came in. Umar said: Are you detained from prayer ? The man said: As soon as I heard the call for prayer, I perfumed ablution. Then Umar said: Only ablution ? Did you not hear the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: When any one of you comes for Friday (prayer) he should take a bath.

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Abu Saeed al-Khudri reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Taking bath on Friday is necessary for every adult.

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Narrated Hafsah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: It is necessary for every adult (person) to go for (saying) Friday (prayer), and for everyone who goes for Friday (prayer) washing is necessary. Abu Dawud said: If one takes bath after sunrise, even though he washes because of seminal emission, that will be enough for him for his washing on Friday.

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Abu Saeed al-Khudri and Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: If anyone takes a bath on Friday, puts on his best clothes, applies a touch of perfume if has any, then goes to congregational prayer (in the mosque), and takes care not to step over people, then prayer what Allah has prescribes for him, then keeps silent from the time his Imam comes out until he finishes his prayer, it will atone for his sins during the previous week. Abu Hurairah said: (It will atone for his sins) for three days more. he further said: One is rewarded ten times for doing a good work. Abu Dawud said: The version narrated by Muhammad bin Salamah is perfect, and Hammad did not make a mention of the statement of Abu Hurairah.

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Abdur-Rahman bin Abi Saeed al-Khudri quotes his father as saying: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Washing and the use of tooth-stick are necessary for every adult (person) on Friday; and everyone should apply perfume whatever one has. The narrator Bukair did not mention of Abdur-Rahman; and about perfume he said that even it might be of the kind used by women.

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Narrated Aws ibn Aws ath-Thaqafi: I heard the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم say: If anyone makes (his wife) wash and he washes himself on Friday, goes out early (for Friday prayer), attends the sermon from the beginning, walking, not riding, takes his seat near the imam, listens attentively, and does not indulge in idle talk, he will get the reward of a year's fasting and praying at night for every step he takes.

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Aws al-Thaqafi reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: If anyone washes his head on Friday and washes himself; and he narrated the rest of the tradition as above.

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Abdullah bin Amr al-As reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: Whoever washed himself on Friday and applies perfume of his wife if she has one, and wears good clothes and does not step over the necks of the people (in the mosque to sit in the front row) and does not indulge in idle talk during the sermon, that will atone (for his sins) between the two Fridays. But he who indulges in idle talk and steps over the necks of people (in the mosque), that (Friday) will be for him like the noon prayer.

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Narrated Aishah, Ummul Muminin: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم would take a bath because of sexual defilement on Friday, after opening a vein and after washing a dead body.

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Makhul was asked about the meaning of words ghassala and ightasala (that occur in tradition 345) and he said: one should was one's head and body well (and not than one should makes one's wife wash).

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Explaining the meaning of the words ghassala and ightasala (that occur in tradition 345) Saeed (b. Abd al-Aziz) said: One should wash one's head and body well (And not that one should make one's wife wash).

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Abu Hurairah reported the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم as saying: Whoever takes bath due to sexual defilement on Friday and goes out (for Friday prayer), is treated like one who offers a camel as sacrifice; he who goes out in the second instance as one who offers a cow; he who goes out in the third instance is treated as one who offers horned cow ; he who goes out in the fourth instance is treated as one who offers hen ; he who goes out in the fifth instance is treated as one who offers an egg. When the Imam comes out (for sermon), the angels too attend to listen to the sermon.

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Aishah said: The people (mostly) were workers and they would come for Friday prayer in the same condition, so it was said to them: If only you were to perform Ghusl.

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Amr bin Abi Amr and Ikrimah reported: Some people of Iraq came and said: Ibn Abbas, do you regard taking a bath on Friday as obligatory ? He said: No, it is only a means of cleanliness, and is better for one who washes oneself. Anyone who does not take a bath, it is not essential for him. I inform you how the bath (on Friday) commenced. The people were poor and used to wear woolen clothes, and would carry loads on their backs. Their mosque was small and its rood was lowered down. It was a sort of trellis of vine. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم once came out on a hot day and the people perspired profusely in the woolen clothes so much so that foul smell emitted from them and it caused trouble to each other. When the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم found the foul smell, he said: O people, when this day (Friday) comes, you should take bath and every one should anoint the best oil and perfume one has. Ibn Abbas then said: Then Allah, the Exalted, provided wealth (to the people) and they wore clothes other than the woolen, and were spared from work, and their mosque became vast. The foul smell that caused trouble to them became non-existent.

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Narrated Samurah: If any one of you performs ablution (on Friday) that is all right; and if any of you takes a bath, that is better.

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Narrated Qays ibn Asim: I came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم with the intention of embracing Islam. He commanded me to take a bath with water (boiled with) the leaves of the lote-tree.

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Uthaim bin Kulaib reported from his father (Kuthair) on the authority of his grandfather (Kulaib) that he came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: I have embraced Islam. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to him: Remove from yourself the hair that grew during of unbelief, saying shave them . He further says that another person (other than the grandfather of 'Uthaim) reported to him that the Prophet صلی ‌اللہ ‌علیہ ‌وسلم said to another person who accompanied him: Remove from yourself the hair that grew during the period of unbelief and get yourself circumcised.

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Muadhah said that Aishah was asked about (washing) the clothes of a menstruating woman smeared with blood. She said: She should wash it; in case mark is not removed she should change it by applying some yellow color. I had three menstruations together while I lives with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم, but I did not wash my clothes.

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Aishah said: Each of us (wives of the Prophet) had only one clothe in which she would menstruate. Whenever it was smeared with blood, she would moisten it with her saliva and scratch it with saliva.

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Narrated Umm Salamah, Ummul Muminin: Bakkar ibn Yahya said that his grandmother narrated to him: I entered upon Umm Salamah. A woman from the Quraysh asked her about praying with the clothes which a woman wore while she menstruated. Umm Salamah said: We would menstruate in the lifetime of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Then each one of us refrained (from prayer) during menstrual period. When she was purified, she would look at the clothe in which she menstruated. If it were smeared with blood, we would wash it and pray with it; if there were nothing in it, we would leave it and that would not prevent us from praying with it (the same clothe). As regards the woman who had plaited hair - sometimes each of us had plaited hair - when she washed, she would not undo the hair. She would instead pour three handfuls of water upon her head. When she felt moisture in the roots of her hair, she would rub them. Then she would pour water upon her whole body.

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Asma daughter of Abu Bakr said: I heard a woman asking the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: What should any of us to with her clothe (in which she menstruated) when she becomes purified ? Can she pray in that (clothe) ? He said: She should see; if she finds blood in it, she should scratch it with some water and (in case of doubt) sprinkle upon it (some water) and pray so long as she does not find (any blood).

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Asma daughter of Abu Bakr said: A woman asked the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم: Messenger of Allah, what do you think if the clothe of any of us smeared with the blood of menstruation; what should she do ? He said: If (the clothe of) any of you is smeared with blood of menstruation, she should scratch it; then she should sprinkle water upon it and then she may pray.

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This tradition has been transmitted by Hisham through a different chain of narrators to the same effect: Rub it off (with a stone), and then scratch it (with finger) by pouring water, then sprinkle water upon it.

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Narrated Umm Qays daughter of Mihsan: I asked the Prophet صلی ‌اللہ ‌علیہ ‌وسلم about the blood of menstruation on the clothe. He said: Erase it off with a piece of wood and then wash it away with water and the leaves of the lote-tree.

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Aishah said: One of us would have a shirt in which she would menstruate and in it she became sexually defiled. Then if she ever saw any drop of blood in it, she would rub it off by applying her saliva.

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Abu Hurairah reported that Khawlah daughter of Yasar came to the Prophet صلی ‌اللہ ‌علیہ ‌وسلم and said: Messenger of Allah, I have only one clothe and I menstruate in it, how should I do ? He said: When you are purified, wash it and pray in it. She asked: If the blood is not removed, (then what) ? He said: It is enough for you to wash the blood, its mark will not do any harm to you.

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Narrated Umm Habibah: Muawiyah ibn Abu Sufyan asked his sister Umm Habibah, the wife of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: Would the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم pray in the clothe in which he had an intercourse? She said: Yes, when he would not see any impurity in it.

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Narrated Aishah, Ummul Muminin: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would not pray in our wrappers or in our quilts. Ubaydullah said: My father (Muadh) doubted this.

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Aishah said: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم would not in our quilts. Hammad said: I heard Saeed bin Abi Sadaqah say: I asked Muhammad (b. Sirin) about it. He did not narrate it to me, but said: I heard it a long time ago and I do not know whom I heard it. I do not know whether I heard it from a trustworthy person or not. Make an inquiry about it.

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Maimunah reported: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم prayed on a sheet of cloth put on by one of his wives who was menstruating. He was praying while (a part of) it was upon him.

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Aishah said: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم would pray at night while I lay by his side during my menstrual period. A sheet of cloth would be partly on me and partly on him.

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Hammam bin al-Harith reported, he has a sexual dream when he was staying with Aishah. The slave girl of Aishah saw him while he was washing the mark of defilement, or he was washing his clothe. She informed Aishah who said: He witnessed me rubbing off the semen from the clothe of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. Abu Dawud said: Al-Amash narrated it as narrated by al-Hakam.

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Aishah reported: I used to rub off the semen from the clothe of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He would would pray in it. Abu Dawud said: Mughirah, Abu Ma'shar, and Wasil also narrated it to the same effect.

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Sulaiman bin Yasar reported: I heard Aishah say that she would wash semen from the clothe of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. She added: Then I would see a mark or marks (after washing).

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Umm Qais daughter of Mihsan reported that she came to the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم with her little son who had not attained the age of eating food. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم seated him in his lap, and he urinated on his clothe. He sent for water and sprayed it (over his clothe) and did not wash it.

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Narrated Lubabah daughter of al-Harith: Al-Husayn ibn Ali was (sitting) in the lap of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم. He passed water on him. I said: Put on (another) clothe, and give me your wrapper to wash. He said: The urine of a female child should be washed (thoroughly) and the urine of a male child should be sprinkled over.

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Narrated AbusSamh: I used to serve the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. Whenever he intended to wash himself, he would say: Turn your back towards me, So I would turn my back and hide him. (Once) Hasan or Husayn (may Allah be pleased with them) was brought to him and he passed water on his chest. I came to wash it. He said: It is only the urine of a female which should be washed; the urine of a male should be sprinkled over. Abbas (a narrator) said: Yahya bin al-Walid narrated the tradition to us. Abu Dawud said: He (Yahya) is Abu al-Za'ra'. Harun bin Tamim said on the authority of al-Hasan: All sorts of urine are equal.

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Narrated Ali ibn Abu Talib: The urine of a female (child) should be washed and the urine of a male (child) should be sprinkled over until the age of eating.

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Ali bin Abi Talib reported the Prophet صلی ‌اللہ ‌علیہ ‌وسلم as saying: He narrated the tradition to the same effect, but he did not mention the words until the age of eating . This version adds: Qatadah said: This is valid until the time they do not eat food; when they begin to eat, their urine should be washed.

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Narrated Umm Salamah, Ummul Muminin: Al-Hasan reported on the authority of his mother that she was Umm Salamah pouring water on the urine of the male child until the age when he did not eat food. When he began to eat food, she would wash (his urine). And she would wash the urine of the female child.

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Abu Hurairah reported: A bedouin entered themosque while the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم was sitting. He offered two rak'ahs of prayer, according to the version of Ibn Abdah. He then said: O Allah, have mercy on me and on Muhammad and do not have mercy on anyone along with us. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: You have narrowed down (a thing) that was broader. After a short while he passed a water in the corner of the mosque. The people rushed towards him. The Prophet صلی ‌اللہ ‌علیہ ‌وسلم prevented them and said: You have been sent to facilitate and not create difficulties. Pour a bucket of water upon it.

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Narrated Abdullah ibn Maqil ibn Muqarrin: A bedouin prayed with the Prophet صلی ‌اللہ ‌علیہ ‌وسلم. He then narrated the tradition (No 0380) about urinating of that bedouin. This version adds: The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said: Remove the earth where he urinated and throw it away and pour water upon the place. Abu Dawud said: This is a mursal tradition (i. e. the narrator quotes the Prophet صلی ‌اللہ ‌علیہ ‌وسلم directly, although he did not see him). Ibn Maqil did not see the Prophet صلی ‌اللہ ‌علیہ ‌وسلم.

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Ibn Umar said: I used to sleep in the mosque in the lifetime of the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم when I was young and bachelor. The dogs would urinate frequently visit the mosque, and no one would sprinkle over it.

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Narrated Umm Salamah, Ummul Muminin: The slave-mother of Ibrahim ibn Abdur Rahman ibn Awf asked Umm Salamah, the wife of the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: I am a woman having a long border of clothe and I walk in filthy place; (then what should I do?). Umm Salamah replied: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: What comes after it cleanses it.

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Narrated A woman of the Banu AbdulAshhal: She reported: I said Messenger of Allah, our road to the mosque has an unpleasant stench; what should we do when it is raining? He asked: Is there not a cleaner part after the filthy part of the road? She replied: Why not (there is one)! He said: It makes up for the other.

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Abu Hurairah reported: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم said: When any one of you treads with his sandal upon an unclean place, the earth will render it purified.

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Abu Hurairah reported the tradition to the same effect from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم: When any of you treads with his shoes upon something unclean, they will be purified with the earth.

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Aishah reported a similar tradition from the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم.

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Umm Jahdar al-Amiriyyah said that she asked Aishah about the blood of menses which drops on the clothe. She replied: I was (lying) with the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم and we had our garment over us, and we had put a blanket over it. When the day broke, the Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم took the blanket, wore it and went out and offered the dawn prayer. He then sat (in the mosque among the people). A man said: Messenger of Allah, this is a spot of blood. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم caught hold of it from around and sent it to me folded in the hand of a slave and said: Wash it and dry it and then send it to me. I sent for my vessel and washed it. I then dried it and returned it to him. The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم came at noon while he had the blanket over him.

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Narrated Abu Nadrah: The Messenger of Allah صلی ‌اللہ ‌علیہ ‌وسلم spat on his clothe and scrubbed with a part of it.

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A similar tradition has also been narrated by Anas from the Prophet صلی ‌اللہ ‌علیہ ‌وسلم through a different chain of narrators.

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