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﴿ وَإِذۡ قَالَ إِبۡرَٰهِـۧمُ رَبِّ ٱجۡعَلۡ هَٰذَا بَلَدًا ءَامِنٗا وَٱرۡزُقۡ أَهۡلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنۡ ءَامَنَ مِنۡهُم بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِۚ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلٗا ثُمَّ أَضۡطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِۖ وَبِئۡسَ ٱلۡمَصِيرُ ﴾

سورة البقرة

126. And (remember) when Ibrâhîm (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allâh and the Last Day." He (Allâh) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!"

﴿ فَبِأَيِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ ﴾

سورة الرحمن

Then which of the favors of your Lord will you deny?

﴿ إِنَّ رَبَّهُم بِهِمۡ يَوۡمَئِذٖ لَّخَبِيرُۢ ﴾

سورة العاديات

11. Verily, that Day (i.e. the Day of Resurrection) their Lord will be Well-Acquainted with them (as to their deeds and will reward them for their deeds).

﴿ وَمِنۡ ءَايَٰتِهِۦ مَنَامُكُم بِٱلَّيۡلِ وَٱلنَّهَارِ وَٱبۡتِغَآؤُكُم مِّن فَضۡلِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّقَوۡمٖ يَسۡمَعُونَ ﴾

سورة الروم

23. And among His Signs is your sleep[1] by night and by day, and your seeking of His Bounty. Verily, in that are indeed signs for a people who listen.

﴿ يسٓ ﴾

سورة يس

1. Yâ-Sîn.

﴿ فَطَوَّعَتۡ لَهُۥ نَفۡسُهُۥ قَتۡلَ أَخِيهِ فَقَتَلَهُۥ فَأَصۡبَحَ مِنَ ٱلۡخَٰسِرِينَ ﴾

سورة المائدة

30. So the Nafs (self) of the other (latter one) encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers.

﴿ سُنَّةَ ٱللَّهِ ٱلَّتِي قَدۡ خَلَتۡ مِن قَبۡلُۖ وَلَن تَجِدَ لِسُنَّةِ ٱللَّهِ تَبۡدِيلٗا ﴾

سورة الفتح

Such was the way of Allah in the past, and you will not find any change in Allah’s way.

﴿ يُؤۡمِنُونَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَيَأۡمُرُونَ بِٱلۡمَعۡرُوفِ وَيَنۡهَوۡنَ عَنِ ٱلۡمُنكَرِ وَيُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِۖ وَأُوْلَٰٓئِكَ مِنَ ٱلصَّٰلِحِينَ ﴾

سورة آل عمران

They believe in Allah and the Last Day; enjoin what is right and forbid what is wrong; and hasten in doing good deeds. They are among the righteous.

﴿ إِنَّمَا ٱلتَّوۡبَةُ عَلَى ٱللَّهِ لِلَّذِينَ يَعۡمَلُونَ ٱلسُّوٓءَ بِجَهَٰلَةٖ ثُمَّ يَتُوبُونَ مِن قَرِيبٖ فَأُوْلَٰٓئِكَ يَتُوبُ ٱللَّهُ عَلَيۡهِمۡۗ وَكَانَ ٱللَّهُ عَلِيمًا حَكِيمٗا ﴾

سورة النساء

Allah only accepts the repentance of those who commit evil out of ignorance, then repent soon thereafter[15]; it is they to whom Allah will turn in forgiveness, for Allah is All-Knowing, All-Wise.

﴿ وَقَالَ نُوحٞ رَّبِّ لَا تَذَرۡ عَلَى ٱلۡأَرۡضِ مِنَ ٱلۡكَٰفِرِينَ دَيَّارًا ﴾

سورة نوح

26. And Nûh (Noah) said: "My Lord! Leave not one of the disbelievers on the earth!

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‘Urwah (may Allah be pleased with him) reported: I once entered upon Marawān ibn al-Hakam, and we discussed the things that, if one does them, he needs to make ablution (ablution). Marawān said: "And touching the penis?" I said: "I do not know about that." Marawān said: "Busrah bint Safwān told me that she heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever touches his penis should make ablution.'"

Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud

‘Urwah (may Allah be pleased with him) relates that he entered upon Marawān ibn al-Hakam, who was the governor of Madīnah at that time, and they were discussing the things that one is required to make ablution if he did them. In other words, they were studying the things that invalidate ablution. Marawān said: "And touching the penis," i.e. one of the things that nullify one's ablution is touching the penis. ‘Urwah said: "I do not know about that"; i.e. I do not know any proof for this statement, and I do not have knowledge about it from the Messenger of Allah (may Allah's peace and blessings be upon him). Marawān said: Busrah bint Safwān (may Allah be pleased with her) told me that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever touches his penis should make ablution." In At-Tirmidhi's narration: "...he should not pray until he makes ablution." This narration is a clear statement that touching the penis nullifies one's ablution, whether it was touched lustfully or without lust, and whether one intended to touch it or did not intend it, provided that the touching is direct without a barrier (such as clothes) between it and one's hand. If it is touched with a barrier in between, then touching it does not nullify ablution because there was no real touching. Real touching takes place when the skin of one organ (the hand) comes in contact with the skin of the other (the penis). The evidence for that is the following narration of An-Nasā'i and others: "If one of you touches his genitals with his hand and there is no barrier between them, he should make ablution."

Jābir ibn Samurah (may Allah be pleased with him) reported that a man asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Should I perform ablution after eating the meat of sheep or goats?" He replied: "If you wish, perform ablution, and if you do not, then do not perform it." The man then asked: "Should I perform ablution after eating camel meat?" He replied: "Yes, perform ablution after eating camel meat." The man again asked: "May I pray in the sheepfolds?" He replied: 'Yes.' He then asked: "May I pray where camels sit?" He replied: 'No.'

Narrated by Muslim

One of the Companions of the Prophet (may Allah's peace and blessings be upon him) asked him about the meat of sheep and goats; whether it is obligatory to make ablution after eating it if one wants to pray or do something that requires purification. "If you wish, perform ablution, and if you do not, then do not perform it": the Prophet (may Allah's peace and blessings be upon him) gave him the choice either to perform ablution or not to perform it because both options are permissible. "Should I perform ablution after eating camel meat?": i.e. is ablution obligatory for the one who eats camel meat if he wants to pray or do something that requires purification? 'Yes, perform ablution after eating camel meat': i.e. it is obligatory for you to make ablution after eating camel meat, even if what you eat is a small amount. As for camel milk or soup, it is not obligatory to make ablution after consuming them, because the Prophet (may Allah's peace and blessings be upon him) did not order the people from the tribe of ‘Arinah to make ablution after drinking camel milk when he ordered them to drink it, and delaying the clarification of something beyond the time of need is impermissible. He again asked: "May I pray in the sheepfolds?" i.e. is prayer permissible in the places where sheep rest? The reply was in the affirmative; i.e. it is permissible to pray in those places because they (the sheep) are not feared. He again said: "May I pray where camels sit?" The reply was in the negative; i.e. do not pray there, because you will not be safe from the camels' wildness and they might harm you while you are praying by bumping into you or the like. However, this is not the case with sheep because they are peaceful calm animals that do not harm people.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The one who washes the dead should take a bath, and the one who carries him should perform ablution."

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad

The first sentence of the Hadīth indicates that it is recommended for a person who washes a dead body to take a ritual bath similar to the one performed to remove ritual impurity. This applies regardless of whether the dead person was young or adult and male or female and whether the person who washed the body touched the dead body directly with their hand or with a medium like a rag or a glove. The second sentence of the Hadīth instructs the one who carries the dead to perform ablution. Ablution, here, merely means washing the hands. Another interpretation suggests that the Prophet (may Allah's peace and blessings be upon him) meant that those who want to carry the dead should have performed ablution beforehand in order to be ready for the funeral prayer. The Hadīth cannot be interpreted at its face value because none of the scholars ever said that it is compulsory to perform ablution for those who carry a dead person.

Ibn ‘Abbās (may Allah's peace and blessings be upon him) reported: The Prophet (may Allah's peace and blessings be upon him) said concerning a man who engages in sexual intercourse with his wife during her menses: "Let him give one dinar or half a dinar in charity."

Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

In this Hadīth, the Messenger of Allah (may Allah's peace and blessings be upon him) clarifies the expiation due on someone who engages in sexual intercourse with his wife while she is menstruating. The expiation is to pay a dinar or half a dinar in charity. We learn from the Hadīth that having sexual intercourse with a woman during her menstruation is prohibited, because it results in expiation. The Hadīth also serves as evidence of the obligation of giving in charity, because it is done as a compensation for a sin.

Anas (may Allah be pleased with him) reported: Among the Jews, whenever a woman had her menstruation, they would neither eat with her nor associate with her in their houses. So the Companions of the Prophet (may Allah's peace and blessings be upon him) asked him (about this) and Allah, the Almighty, revealed: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation} [Sūrat al-Baqarah: 222]. So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do everything except sexual intercourse." When the Jews heard of that, they said: "This man does not want to leave anything we do without opposing us in it." Usayd ibn Hudayr and ‘Abbād ibn Bishr came and said: "O Messenger of Allah, the Jews say such-and-such, should we not have intercourse with them (our wives)?" The face of the Messenger of Allah (may Allah's peace and blessings be upon him) underwent such a change that we thought he was angry with them, so they went out. They were met by a gift of milk which was being brought to the Prophet (may Allah's peace and blessings be upon him) so he sent after them and made them drink thereof, whereby they knew that he was not angry with them.

Narrated by Muslim

Anas (may Allah be pleased with him) reported: "Among the Jews, whenever a woman had her menstruation, they would not eat with her": the Jews used to refrain from eating with their menstruating wives and from drinking after them from the same cup. They would not eat from the food they cooked because they considered them and their sweat to be impure during menstruation. "Nor associate with her in their houses": they would not mix or live with a menstruating woman; rather, they would make her leave the house as mentioned in the report of Anas (may Allah be pleased with him) that was narrated by Abu Dawūd. Upon knowing that the Jews abandoned their wives during their menstruation, the Companions asked the Prophet (may Allah’s peace and blessing be upon him) about that. Thereupon, Allah, the Almighty, revealed the verse: {And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation.} [Sūrat al-Baqarah: 222] The Prophet (may Allah's peace and blessings be upon him) said: "Do everything except intercourse." Hence, it is permissible according to the Shariah to mix with the menstruating wife, eat with her, drink with her, touch her, and lie down with her and everything else apart from having vaginal intercourse with her. His statement "Do everything except intercourse" is a clarification of the generality in the verse, because 'keeping away' includes sexual relations, mixing, eating, drinking, and accompanying. However, the Prophet (may Allah's peace and blessings be upon him) clarified that the intended meaning here is to avoid sexual intercourse and nothing else. When the Jews heard of that, they said: "This man does not want to leave anything we do without opposing us in it," i.e. the Jews learned that the Prophet (may Allah's peace and blessings be upon him) allowed his Companions to do everything with their wives during their menses except sexual intercourse. So they said that if he saw them doing something, he would order his followers to do the opposite and guide them to do the contrary since he was very eager to contradict them in everything. "Usayd ibn Hudayr and ‘Abbād ibn Bishr came and said: O Messenger of Allah, the Jews say such-and-such, should we not have intercourse with them (our wives)?": Usayd ibn Hudayr and ‘Abbād ibn Bishr (may Allah be pleased with both of them) reported to the Prophet what the Jews said after they had heard that the Prophet opposed them, then they both asked the Prophet about the permissibility of having sexual intercourse with their wives during the menstruation period in order to oppose the Jews in every aspect. "The face of the Messenger of Allah (may Allah's peace and blessings be upon him) underwent such a change": the Prophet did not approve of their Ijtihād (independent reasoning) in this issue; rather, he became angry and the signs of his anger were seen on his face, because their opinion opposed the Shariah as Allah, the Almighty, said: {Keep away from wives during menstruation} [Sūrat al-Baqarah: 222] and the Prophet had already clarified the meaning of 'keep away' in this verse, meaning that they were not entitled to have sexual intercourse with them. "that we thought he was angry with them": we thought he was angry with them because of what they said. "So they went out. They were met by a gift of milk which was being brought to the Prophet (may Allah's peace and blessings be upon him) and he sent after them and made them drink thereof": the two men left, but as they were leaving, someone who had a gift of milk for the Prophet met them on the way, and when he entered upon the Prophet, the Prophet sent someone after the two men to ask them to come back. When they came back, he gave them some milk to drink out of kindness and to show them that he was not angry with them. "whereby they knew that he was not angry with them": he was not angry because they were excused for their good intention behind what they said: or because his anger with them did not last long which reflects his noble morals and his kindness with his Companions.

Hamnah bint Jahsh (may Allah be pleased with her) reported: I used to experience a heavy prolonged flow of menstrual blood. So I came to the Messenger of Allah (may Allah's peace and blessings be upon him) seeking a religious verdict and in order to tell him. I found him in the house of my sister, Zaynab bint Jahsh. I said: "O Messenger of Allah, I am a woman who experiences a heavy prolonged flow of menstrual blood, so what do you think about it? It has prevented me from praying and fasting." He said: "I suggest that you use cotton, for it eliminates (the traces of) blood." She replied: "It is too copious for that." He said: "Then you can use a cloth." She replied: "It is too copious for that, for my blood keeps pouring heavily." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I shall give you two commands; whichever of them you follow will be sufficient for you without the other, but you know best if you are strong enough to follow both of them." He added: "This is only a strike of the devil, so observe your menses for six or seven days, according to Allah's knowledge; then have a ritual bath. When you see that you are pure and clean, pray during twenty-three or twenty-four days and nights and fast, for that will be enough for you (for freeing your liability), and do so every month, just as women menstruate and are purified at the time of their menstruation and their purification. If you are able to delay the Zhuhr prayer and perform the ‘Asr prayer promptly, until you have a ritual bath, and then combine the two prayers and to delay the Maghrib prayer and perform the ‘Ishā' prayer, until you have a ritual bath, and then combine the two prayers, then do so: and to take a ritual bath at the Fajr prayer too, do so: and observe fast if you are able to." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Out of the two commands, the latter is more preferable to me."

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad

Meaning of the Hadīth of Hamnah (may Allah be pleased with her): "I used to experience a heavy prolonged flow of menstrual blood", i.e. blood used to flow strongly in big amounts and for prolonged periods. "So, I came to the Messenger of Allah (may Allah's peace and blessings be upon him) seeking a religious verdict and in order to tell him", i.e. she came to the Prophet (may Allah's peace and blessings be upon him) to ask him about the religious ruling and what she had to do. "I said: 'O Messenger of Allah, I am a woman who experiences a heavy prolonged flow of menstrual blood, so what do you think about it? It has prevented me from praying and fasting'", i.e. the heavy flow of blood made her stop praying and fasting thinking it to be menstrual blood. Then, the Prophet (may Allah's peace and blessings be upon him) explained to her that such blood was not menstruation, rather, it was a strike from the devil. He said to her: "I suggest that you use cotton, for it eliminates the blood", i.e. use cotton by placing it firmly on her private parts so that it stops the blood from flowing. She said: "It is too copious for that", i.e. the discharged blood is so much that cotton cannot do this job. Then he said: "You can use a cloth", i.e. use a piece of cloth along with the cotton so that it becomes thick and can absorb the blood well. She said: "It is too copious for that, for my blood keeps pouring heavily", i.e. the blood comes out in such a large amount, and cotton or cloth is not enough, because it is discharged heavily and abundantly. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I shall give you two commands", i.e. one of two rulings, they are as follows: 1. To take a bath for every prayer 2. To combine Zhuhr and ‘Asr prayers, Maghrib and ‘Ishā' prayers. Thus, she should take a bath three times only, one time for Zhuhr and ‘Asr, then one time for Maghrib and ‘Ishā, then one time for Fajr. "Whichever of them you follow will be sufficient for you without the other", i.e. you can choose between these two. "but you know best if you are strong enough to follow both of them", i.e. if you have the ability to do them both, then choose whichever suits you. Then he said to her: "This is only a strike of the devil", i.e. the devil found a way to confuse her regarding her religion, ritual purity and prayer, until he made her forget the regular duration of her menses, so it is like a strike from the devil. However, this does not negate the possibility of its being caused by a vein called "Al-‘Ādhil" as mentioned in the Hadīth of Fātimah bint Abu Hubaysh (may Allah be pleased with her) as she said: "I am a women who experiences menses and do not become pure thereof, so should I leave off the prayer?" The Prophet (may Allah's peace and blessings be upon him) replied: "No, this is a vein, and not menses." Hence, this could be understood to mean that the devil struck the vein, so it exploded. The most preponderant opinion is that it is a real strike, for there is nothing to prevent understanding it in this way. "So observe your menses for six or seven days", i.e. leave off praying and fasting and consider yourself menstruating for six or seven days, based upon the majority of women’s menstrual cycle being six or seven days. "According to Allah’s knowledge", i.e. His Judgment and law. The article 'or' here is not used to denote doubt, rather it is used to express variation and to indicate that some women experience menses for six days, and some for seven days. So, she should refer to her female relatives and those of the same age and physical make-up. "Then have a ritual bath. When you see that you are pure and clean, pray during twenty-three or twenty-four days and nights and fast, for that will be enough for you", i.e. after six or seven days, it is obligatory for you to take a ritual bath from your menses. Whatever is beyond the six or seven days, which is either twenty-three or twenty-four days, these are the days you are pure. Do everything that women who are pure normally do, like fasting and praying, and this is sufficient for freeing your liability. "And do so every month, just as women menstruate and are purified at the time of their menstruation and their purification", i.e. count your menses every month, either six or seven days, then take a bath and pray. Based on this, the period when you are pure of menses is the same as the majority of the women: from 23 to 24 days. ‘"If you are able to delay the Zhuhr prayer and perform the ‘Asr prayer promptly, until you have a ritual bath, and then combine the two prayers and to delay the Maghrib prayer and perform the ‘Ishā' prayer, until you have a ritual bath, and then combine the two prayers, then do so: and take a ritual bath at the Fajr prayer too, and observe fast if you are able to", i.e. if have the ability to delay Zhuhr until the end of its prescribed time, and to pray ‘Asr at the beginning of its time, and similarly delay Maghrib to the end of its prescribed time, and pray ‘Ishā at the beginning of its prescribed time, and this is what the scholars call "Al-Jam‘ As-Sūri", then do that. As for Fajr, take a ritual bath for the prayer, and if you are able to do that then do it. Thus, a woman experiencing vaginal bleeding outside her menses should take a ritual bath three times, once for Zhuhr and ‘Asr , once for Maghrib and ‘Ishā, and once for Fajr, and combine between each two prayers (apart from Fajr) in Jam‘ Sūri. "Out of the two commands, the latter is more preferable to me", i.e. I prefer this way, comibning between Zhuhr and ‘Asr and Maghrib and ‘Ishā and taking a ritual bath three times, once for Zhuhr and ‘Asr, once for Maghrib and ‘Ishā', and once for Fajr. As for the first command, it is to take a ritual bath for every prayer. However, there is nothing mentioned in this Hadīth about taking a ritual bath for every prayer, but there is another narration reported by Abu Dawūd that mentions that she should take a ritual bath for every prayer: "If you have the ability, then take a bath for every prayer, otherwise combine two prayers with one ritual bath." There is no doubt that taking a ritual bath for every prayer involves manifest hardship. For this reason, the Prophet (may Allah's peace and blessings be upon him) said about the second command: "the latter is more preferable to me", i.e. I like it more because it is easier and less difficult.

Asmā' bint ‘Umays (may Allah be pleased with her) reported: I said: "O Messenger of Allah, Fātimah bint Abi Hubaysh has been having Istihādah since such-and-such and has not been praying since then." The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Glory be to Allah, this comes from the devil. Let her sit in a washtub, and if she sees yellowness on top of the water, she has to take a bath once for the Zhuhr and ‘Asr prayers and another bath for the Maghrib and ‘Ishā' prayers and a third bath for the Fajr prayer, and she may perform ablution in between that (if she needs to).'"

Narrated by Abu Daoud

Asmā' bint ‘Umays (may Allah be pleased with her) informed the Prophet (may Allah's peace and blessings be upon him) of what happened to Fātimah bint Abi Hubaysh who was experiencing some abnormal blood flow, and that this bleeding has prevented her from praying for a long time. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Glory be to Allah" out of astonishment and surprise. He was surprised at her not praying, even though the blood was not from her menses; rather, it was a kick from the devil, as mentioned in another Hadīth. "Let her sit in a washtub, and if she sees yellowness on top of the water": the Prophet (may Allah's peace and blessings be upon him) guided her to differentiate between the menstrual blood and the blood outside the menstrual period by sitting in a washtub, which is a large container for washing clothes, and if she sees a yellowish color on top of the water, then this is proof that she has become pure from her menses, because the menstrual blood is thick and dark colored while anything other than that is Istihādah. "She has to take a bath once for the Zhuhr and ‘Asr prayers and another bath for the Maghrib and ‘Ishā' prayers and a third bath for the Fajr prayer": if she sees yellowness on top of the water, she has to take a shower three times a day; once for the Zhuhr and ‘Asr prayers, a second time for the Maghrib and ‘Ishā' prayers, and a third time for the Fajr. "And she may perform ablution in between that": meaning that if she wants to pray another (voluntary) prayer in between those prayers, then only needs to make ablution. In other words, if she nullifies her purification (by urinating, defecating, passing wind, etc.), then she only needs to make ablution and not bathe, because bathing is only specific to the five prayers. This bathing is recommended and not obligatory as mentioned in other Hadīths.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "A man's prayer in congregation is twenty-something degrees higher than his prayer in his house and market. When one performs ablution and perfects it, then goes out to the mosque, nothing motivates him except prayer and seeking nothing but prayer. For every step he takes, he is raised one degree and one sin is erased for him until he enters the mosque. When he enters the mosque, he remains in prayer as long as prayer is what keeps him therein. The angels will keep invoking the blessings of Allah on you as long as you are in the place where you performed prayer, saying: 'O Allah, have mercy on him! O Allah, forgive him! O Allah, accept his repentance!' as long as you do not harm anyone therein and do not break your ablution."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) says that when a Muslim prays in a congregation, his prayer is twenty-something times better than his prayer in his house or his market. Then, he mentioned the reason, saying that when a man makes ablution and perfects it and then goes out to the mosque seeking nothing but prayer, with every step he takes, he is raised one degree and rank, and one sin is erased for him. When he enters the mosque and sits waiting for the prayer, he takes the reward and recompense of prayer as long as he is waiting for the prayer, and the angels supplicate for him provided that he remains in his place where he performed the prayer, saying: "O Allah forgive him! O Allah, have mercy on him! O Allah, accept his repentance!" as long as he does not break his ablution or does not do something that may harm the people or the angels.

Jābir ibn ‘Abdullah (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever ate garlic or onion should keep away from us—or he said: from our mosque—and stay at home." The Prophet (may Allah's peace and blessings be upon him) was brought a pot containing green legumes. Upon noticing it had an odor, he asked and was informed of the legumes therein. He said: "Bring it near" to one of his Companions who was with him. On seeing that he disliked eating it, he said: "Eat, for indeed, I privately converse with one you do not converse with."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) forbade the one who ate garlic or onion from going to the mosque so as not to offend his brothers, attending the congregational prayer, with their smell. It is a prohibition of Tanzīh (what is not strictly forbidden) from going to the mosque, not from eating them because they are from the permissible foods. The Prophet (may Allah's peace and blessings be upon him) was brought a pot containing vegetables, and when he sensed an odor therein and was informed of what it contained, he refrained from eating it and brought it near to one of his Companions to eat from it; however, he disliked eating from it in imitation of the Prophet (may Allah's peace and blessings be upon him), who said upon seeing him: Eat, for indeed, I converse with the angels through the revelation. The Prophet (may Allah's peace and blessings be upon him) informed that the angels are offended by unpleasant odors just like people.

Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "What if there was a river at the door of any of you wherein he takes a bath five times a day? Would there remain any of his filth?" They said: Nothing of his filth would remain. He said: "This is similar to the five prayers by means of which Allah erases sins."

Narrated by Bukhari & Muslim