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﴿ هَٰذَا بَيَانٞ لِّلنَّاسِ وَهُدٗى وَمَوۡعِظَةٞ لِّلۡمُتَّقِينَ ﴾

سورة آل عمران

This is an exhortation for mankind; a guidance and admonition for the righteous.

﴿ لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٞ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٞ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٞ وَلَا عَلَىٰٓ أَنفُسِكُمۡ أَن تَأۡكُلُواْ مِنۢ بُيُوتِكُمۡ أَوۡ بُيُوتِ ءَابَآئِكُمۡ أَوۡ بُيُوتِ أُمَّهَٰتِكُمۡ أَوۡ بُيُوتِ إِخۡوَٰنِكُمۡ أَوۡ بُيُوتِ أَخَوَٰتِكُمۡ أَوۡ بُيُوتِ أَعۡمَٰمِكُمۡ أَوۡ بُيُوتِ عَمَّٰتِكُمۡ أَوۡ بُيُوتِ أَخۡوَٰلِكُمۡ أَوۡ بُيُوتِ خَٰلَٰتِكُمۡ أَوۡ مَا مَلَكۡتُم مَّفَاتِحَهُۥٓ أَوۡ صَدِيقِكُمۡۚ لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَأۡكُلُواْ جَمِيعًا أَوۡ أَشۡتَاتٗاۚ فَإِذَا دَخَلۡتُم بُيُوتٗا فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ تَحِيَّةٗ مِّنۡ عِندِ ٱللَّهِ مُبَٰرَكَةٗ طَيِّبَةٗۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَعۡقِلُونَ ﴾

سورة النور

There is not upon the blind [any] constraint nor upon the lame constraint nor upon the ill constraint nor upon yourselves when you eat from your [own] houses or the houses of your fathers or the houses of your mothers or the houses of your brothers or the houses of your sisters or the houses of your father's brothers or the houses of your father's sisters or the houses of your mother's brothers or the houses of your mother's sisters or [from houses] whose keys you possess or [from the house] of your friend. There is no blame upon you whether you eat together or separately. But when you enter houses, give greetings of peace[1003] upon each other - a greeting from Allāh, blessed and good. Thus does Allāh make clear to you the verses [of ordinance] that you may understand.

﴿ وَإِذَا طَلَّقۡتُمُ ٱلنِّسَآءَ فَبَلَغۡنَ أَجَلَهُنَّ فَأَمۡسِكُوهُنَّ بِمَعۡرُوفٍ أَوۡ سَرِّحُوهُنَّ بِمَعۡرُوفٖۚ وَلَا تُمۡسِكُوهُنَّ ضِرَارٗا لِّتَعۡتَدُواْۚ وَمَن يَفۡعَلۡ ذَٰلِكَ فَقَدۡ ظَلَمَ نَفۡسَهُۥۚ وَلَا تَتَّخِذُوٓاْ ءَايَٰتِ ٱللَّهِ هُزُوٗاۚ وَٱذۡكُرُواْ نِعۡمَتَ ٱللَّهِ عَلَيۡكُمۡ وَمَآ أَنزَلَ عَلَيۡكُم مِّنَ ٱلۡكِتَٰبِ وَٱلۡحِكۡمَةِ يَعِظُكُم بِهِۦۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴾

سورة البقرة

231. And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allâh as a jest, but remember Allâh’s Favours on you (i.e. Islâm), and that which He has sent down to you of the Book (i.e. the Qur’ân) and Al-Hikmah (the Prophet’s Sunnah - legal ways - Islâmic jurisprudence.) whereby He instructs you. And fear Allâh, and know that Allâh is All-Aware of everything.

﴿ هُوَ ٱلَّذِي جَعَلَ ٱلشَّمۡسَ ضِيَآءٗ وَٱلۡقَمَرَ نُورٗا وَقَدَّرَهُۥ مَنَازِلَ لِتَعۡلَمُواْ عَدَدَ ٱلسِّنِينَ وَٱلۡحِسَابَۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلۡحَقِّۚ يُفَصِّلُ ٱلۡأٓيَٰتِ لِقَوۡمٖ يَعۡلَمُونَ ﴾

سورة يونس

5. It is He Who made the sun a shining thing and the moon as a light and measured out for it stages that you might know the number of years and the reckoning. Allâh did not create this but in truth. He explains the Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.) in detail for people who have knowledge.

﴿ أَفَأَصۡفَىٰكُمۡ رَبُّكُم بِٱلۡبَنِينَ وَٱتَّخَذَ مِنَ ٱلۡمَلَٰٓئِكَةِ إِنَٰثًاۚ إِنَّكُمۡ لَتَقُولُونَ قَوۡلًا عَظِيمٗا ﴾

سورة الإسراء

Then, has your Lord chosen you for [having] sons and taken [i.e., adopted] from among the angels daughters? Indeed, you say a grave saying.

﴿ وَلَوۡ فَتَحۡنَا عَلَيۡهِم بَابٗا مِّنَ ٱلسَّمَآءِ فَظَلُّواْ فِيهِ يَعۡرُجُونَ ﴾

سورة الحجر

And [even] if We opened to them a gate from the heaven and they continued therein to ascend,

﴿ إِنَّهُمَا مِنۡ عِبَادِنَا ٱلۡمُؤۡمِنِينَ ﴾

سورة الصافات

Indeed, they were of Our believing servants.

﴿ أَمۡ خُلِقُواْ مِنۡ غَيۡرِ شَيۡءٍ أَمۡ هُمُ ٱلۡخَٰلِقُونَ ﴾

سورة الطور

Were they created by none, or were they the creators [of themselves]?

﴿ وَأَنَّا لَمَّا سَمِعۡنَا ٱلۡهُدَىٰٓ ءَامَنَّا بِهِۦۖ فَمَن يُؤۡمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخۡسٗا وَلَا رَهَقٗا ﴾

سورة الجن

13. ‘And indeed when we heard the Guidance (this Qur’ân), we believed therein (Islâmic Monotheism), and whosoever believes in his Lord shall have no fear, either of a decrease in the reward of his good deeds or an increase in the punishment for his sins.

﴿ أَلَآ إِنَّ أَوۡلِيَآءَ ٱللَّهِ لَا خَوۡفٌ عَلَيۡهِمۡ وَلَا هُمۡ يَحۡزَنُونَ ﴾

سورة يونس

Indeed, the allies of Allah will have no fear, nor will they grieve.

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‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: ’Umm Habībah bint Jahsh, who was the wife of ‘Abdur-Rahmān ibn ‘Awf, complained to the Messenger of Allah (may Allah's peace and blessings be upon him) about blood. He told her: "Wait for as long as your menstrual period normally stops you, and then take a ritual bath." So, she used to take a ritual bath for every prayer.

Narrated by Muslim

One of the female Companions complained to the Prophet (may Allah's peace and blessings be upon him) about experiencing an incessant flow of blood. He ordered her to stop praying for as long as her menstrual period normally prevented her from praying before experiencing that new situation; then, she should take a ritual bath and pray. So, she used to take a ritual bath voluntarily before each prayer.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If any of you has sexual intercourse with his wife and then wished to have intercourse again, then let him perform ablution between the two times." The narration of Al-Hākim added: "as that will provide him with more energy for the second time."

Al-Haakim - Narrated by Muslim

This Hadīth clarifies the prophetic guidance concerning the one who wants to repeat sexual intercourse with his wife. The Prophet (may Allah's peace and blessings be upon him) said: "If any of you has sexual intercourse with his wife and then wished to do that again", i.e. have intercourse again for a second and third time. The prophetic guidance is represented in his statement: "then let him perform ablution between the two times", meaning that after having intercourse for the first time and before the second time. What is intended by ablution here is the ablution performed for prayer, because when "ablution" is used in the general sense, then the basic rule is that it refers to the Shariah-approved ablution. It was explicitly mentioned in the narration of Ibn Khuzaymah and Al-Bayhaqi: "then make ablution like the ablution you make for prayer". This ablution – between instances of intercourse – is recommended.

Samurah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever performs ablution on Friday, that is good, and whoever takes a bath has done what is better."

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

Whoever performs ablution for the Friday prayer, then he has followed the Sunnah and taken advantage of the concession in this regard, and that is a good thing and what he did is praised. But whoever takes a bath is doing something better, meaning that taking a bath before the Friday prayer is better in terms of reward than only making ablution without bathing. This is the opinion that the majority of scholars have chosen, including the four Imāms, and among the proofs they use also is the Hadīth narrated by Muslim: "Whoever makes ablution in a perfect manner then goes to the Friday Prayer and listens attentively (to the sermon), the sins that he committed between the two Fridays will be forgiven for him, and an additional three days as well."

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Beware of the two things that provoke cursing.” They said: “O Messenger of Allah, what are those two things which provoke cursing?” He said: “The one who relieves himself on people’s roads or under their shades.”

Narrated by Muslim

Avoid the two things that provoke curse from people, for the one who does any of them is usually abused and reviled by others. These two things are: relieving oneself on the pathways used by people or in the shade, where they take shelter. A similar meaning occurs in the verse that reads: {And do not abuse those they invoke other than Allah, lest they abuse Allah in enmity without knowledge} [Sūrat al-An‘ām: 108]. In other words: Do not cause them to abuse Allah, the Almighty, by abusing their gods. Similarly, the Prophet (may Allah's peace and blessings be upon him) prohibited that a man should abuse his father and mother. Thereupon, the Companions asked: “Would anyone abuse his own parents?” He said: “Yes. He abuses someone else’s father and that person retaliates by abusing his father and mother.” So it is as if he himself has cursed his own parents, because he was the reason behind it. “The one who relieves himself on people’s roads;” meaning: he urinates or defecates in the places where people walk and pass through. This is undoubtedly prohibited, regardless of whether it is done by a resident or a traveler, as it causes harm to the people. In the Qur'an, Allah, the Almighty, says: {And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin} [Sūrat al-Ahzāb: 58]. If, however, a person relieves himself on a road not frequented by people, there is nothing wrong with that, given the lack of harm. “Or in their shade;” meaning: he relieves himself in the shade, where people take shelter and rest. There is nothing wrong, however, if one answers the call of nature in the shade in empty places that are not used or frequented by people, given the lack of harm. The Messenger (may Allah’s peace and blessings be upon him) would sometimes relieve himself in the shade of a host of palm trees.

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to sleep while in a state of Janābah without touching water.

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

The Prophet (may Allah's peace and blessings be upon him) used to sleep after having had intercourse without having water touch his skin, neither the water of ablution, nor the bathing water, nor water even to wash his private parts, since the word 'water' here is mentioned in a general sense, so it includes all the uses of water. The second possibility is that it means that he did not touch the water of ritual bath, not necessarily the water of ablution. This agrees with the Hadīths of the two Sahīhs that clearly state that he used to wash his private parts and perform ablution (when in a state of Janābah) before he would sleep, eat, drink, or have intercourse. One of such Hadīths is the Hadīth of Ibn ‘Umar in which ‘Umar said: "O Messenger of Allah, could any of us sleep while in a state of Janābah?" He said: "Yes, as long as he performs ablution." [Al-Bukhāri and Muslim] ‘Ammār ibn Yāsir reported: "The Prophet (may Allah's peace and blessings be upon him) allowed the one in a state of Janabah to eat, drink, or sleep after having performed ablution the same way one does before praying" [Ahmad and At-Tirmidhi]. However, the generality of the Hadīth refutes this interpretation. It is better to say that the Prophet (may Allah's peace and blessings be upon him) would not touch water sometimes in order to clarify the permissibility of doing this, for if he had done that regularly, it would have been thought to be obligatory, and this was all done out of facilitation and alleviation for the Ummah.

‘Amr ibn ‘Āmir related that Anas ibn Mālik reported: The Prophet (may Allah’s peace and blessings be upon him) used to perform ablution upon every prayer. I asked: "What did you guys use to do?" He said: "Ablution would remain valid for any of us until he broke it."

Narrated by Bukhari

The Prophet (may Allah's peace and blessings be upon him) used to perform ablution for every obligatory prayer, even if his ablution was not broken. This is to attain the reward and merit. It is permissible to perform more than one obligatory prayer with one ablution, so long as the ablution remains valid.

Ibn ‘Abbās (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) performed ablution by washing the body parts once.

Narrated by Bukhari

When the Prophet (may Allah's peace and blessings be upon him) performed ablution, he would sometimes wash each organ of the organs of ablution once - washing the face - including rinsing the mouth and sniffing water into the nostrils - and the hands and feet once. This is the due amount.

‘Abdullāh ibn Zayd (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) performed ablution by washing the body parts twice.

Narrated by Bukhari

When the Prophet (may Allah's peace and blessings be upon him) performed ablution, he would sometimes wash each body part of the parts of ablution once - washing the face - including rinsing the mouth and sniffing water into the nostrils - and the hands and feet twice.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is due upon every Muslim to bathe for one day every seven days, in which he should wash his head and body."

Narrated by Bukhari & Muslim

The Messenger of Allah (may Allah's peace and blessings be upon him) informed that it is due upon every rational and mature Muslim to take a bath once a week, in which he washes his head and body, seeking purification and cleanliness. The worthiest among these days is Friday, as understood from some versions. For example, bathing on Friday before the prayer is highly recommended, even if one has taken one on Thursday. What indicates that the bath on Friday is not obligatory is the statement by 'Ā’ishah (may Allah be pleased with her): "The people used to work, and whenever they went for the Friday prayer, they would go in the same condition as they had been in work. So, it was said to them: 'If only you had taken a bath'" [Narrated by Al-Bukhāri]. In another version by him: "They were smelling bad", i.e., the smell of sweat. Despite that, it was said to them: "If only you had taken a bath." so that others are more likely to do so.

Qays ibn ‘Āsim (may Allah be pleased with him) reported: I came to the Prophet (may Allah’s peace and blessings be upon him) with the intention of embracing Islam. He commanded me to take a bath with water and the leaves of a lote tree.

Narrated by Abu Daoud & At-Termedhy & An-Nasa'i