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﴿ أَنِ ٱقۡذِفِيهِ فِي ٱلتَّابُوتِ فَٱقۡذِفِيهِ فِي ٱلۡيَمِّ فَلۡيُلۡقِهِ ٱلۡيَمُّ بِٱلسَّاحِلِ يَأۡخُذۡهُ عَدُوّٞ لِّي وَعَدُوّٞ لَّهُۥۚ وَأَلۡقَيۡتُ عَلَيۡكَ مَحَبَّةٗ مِّنِّي وَلِتُصۡنَعَ عَلَىٰ عَيۡنِيٓ ﴾

سورة طه

39. "Saying: ‘Put him (the child) into the Tabût (a box or a case or a chest) and put it into the river (Nile); then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.’ And I endued you with love from Me, in order that you may be brought up under My Eye.

﴿ فَلَآ أُقۡسِمُ بِرَبِّ ٱلۡمَشَٰرِقِ وَٱلۡمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ ﴾

سورة المعارج

So I swear by the Lord of [all] risings and settings[1758] that indeed We are able

﴿ قَالَ رَبِّي يَعۡلَمُ ٱلۡقَوۡلَ فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِۖ وَهُوَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾

سورة الأنبياء

4. He (Muhammad صلى الله عليه وسلم) said: "My Lord knows (every) word (spoken) in the heavens and on earth. And He is the All-Hearer, the All-Knower."

﴿ وَمَا هَٰذِهِ ٱلۡحَيَوٰةُ ٱلدُّنۡيَآ إِلَّا لَهۡوٞ وَلَعِبٞۚ وَإِنَّ ٱلدَّارَ ٱلۡأٓخِرَةَ لَهِيَ ٱلۡحَيَوَانُۚ لَوۡ كَانُواْ يَعۡلَمُونَ ﴾

سورة العنكبوت

And this worldly life is not but diversion and amusement. And indeed, the home of the Hereafter - that is the [eternal] life, if only they knew.

﴿ ۞ وَإِلَىٰ مَدۡيَنَ أَخَاهُمۡ شُعَيۡبٗاۚ قَالَ يَٰقَوۡمِ ٱعۡبُدُواْ ٱللَّهَ مَا لَكُم مِّنۡ إِلَٰهٍ غَيۡرُهُۥۖ وَلَا تَنقُصُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَۖ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ وَإِنِّيٓ أَخَافُ عَلَيۡكُمۡ عَذَابَ يَوۡمٖ مُّحِيطٖ ﴾

سورة هود

84. And to the Madyan (Midian) people (We sent) their brother Shu‘aib. He said: "O my people! Worship Allâh, you have no other ilâh (god) but Him, and give not short measure or weight. I see you in prosperity and verily I fear for you the torment of a Day encompassing.

﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَنَٰجَيۡتُمۡ فَلَا تَتَنَٰجَوۡاْ بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَمَعۡصِيَتِ ٱلرَّسُولِ وَتَنَٰجَوۡاْ بِٱلۡبِرِّ وَٱلتَّقۡوَىٰۖ وَٱتَّقُواْ ٱللَّهَ ٱلَّذِيٓ إِلَيۡهِ تُحۡشَرُونَ ﴾

سورة المجادلة

O you who believe, when you hold secret counsel, do not do so in sin and aggression, and in disobedience to the Messenger, rather do so in righteousness and piety. And fear Allah, to Whom you will be gathered.

﴿ وَأَنَّهُۥ هُوَ أَغۡنَىٰ وَأَقۡنَىٰ ﴾

سورة النجم

48. And that it is He (Allâh) Who gives much or a little (of wealth and contentment)

﴿ قَالَ لَهُم مُّوسَىٰ وَيۡلَكُمۡ لَا تَفۡتَرُواْ عَلَى ٱللَّهِ كَذِبٗا فَيُسۡحِتَكُم بِعَذَابٖۖ وَقَدۡ خَابَ مَنِ ٱفۡتَرَىٰ ﴾

سورة طه

Moses said to them, “Woe to you, do not fabricate lies against Allah[16], lest He exterminate you with a punishment. Those who fabricate lies are bound to fail.”

﴿ بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ أَنَّىٰ يَكُونُ لَهُۥ وَلَدٞ وَلَمۡ تَكُن لَّهُۥ صَٰحِبَةٞۖ وَخَلَقَ كُلَّ شَيۡءٖۖ وَهُوَ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴾

سورة الأنعام

101. He is the Originator of the heavens and the earth. How can He have children when He has no wife? He created all things and He is the All-Knower of everything[12].

﴿ كَلَّاۖ لَيُنۢبَذَنَّ فِي ٱلۡحُطَمَةِ ﴾

سورة الهمزة

4. Nay! Verily, he will be thrown into the crushing Fire.

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Jābir (may Allah be pleased with him) reported that he proceeded in the Prophet's company towards Najd to participate in a battle. When the Messenger (may Allah's peace and blessings be upon him) returned, he too returned with him. Midday came upon them while they were in a valley having many thorny trees. The Prophet and the people dismounted and dispersed to rest in the shade of the trees. The Prophet (may Allah's peace and blessings be upon him) rested under a tree and hung his sword on it. We all took a nap and suddenly we heard the Prophet (may Allah's peace and blessings be upon him) calling us. (We woke up) to see a Bedouin with him. The Prophet (may Allah's peace and blessings be upon him) said: "This Bedouin took out my sword while I was sleeping and when I woke up, I found the unsheathed sword in his hand and he challenged me saying: 'Who will save you from me?' I said thrice: 'Allah.'" The Prophet (may Allah's peace and blessings be upon him) did not punish him but sat down. In another narration: The sword fell from the disbeliever's hand, whereupon the Prophet took it and said: "And who can protect you if I want to kill you?" The man replied: "Return evil with good." The Prophet (may Allah's peace and blessings be upon him) said: "Would you bear witness that there is no god but Allah and I am the Messenger of Allah?" He replied in the negative, but pledged not to fight the Prophet again or join people who fight him. So, the Prophet released him, and he came back to his companions and said: "I have just been with the most excellent among people."

Narrated by Bukhari & Muslim

Jābir (may Allah be pleased with him) relates in this Hadīth that he joined the Prophet (may Allah's peace and blessings be upon him) in a battle, known among biographers as Dhāt Ar-Riqā‘. On their way back, the Prophet (may Allah's peace and blessings be upon him) stopped at a place abounding with thorny trees, as the people dispersed, looking for shady places to protect them from the heat. The Prophet (may Allah's peace and blessings be upon him) stayed under a shady tree called Samrah. He hung his sword upon it and slept, and everybody did sleep as well. A Bedouin belonging the people the Prophet fought in this battle sneaked into their place, unnoticed. He took the Prophet's sword stealthily, causing him to wake up. Wielding the sword, the Bedouin felt strong against the Prophet and so he began to challenge him, saying: "Who can protect you if I want to kill you?" To this, the Prophet replied: 'Allah', saying it thrice. He said it with certitude and trust in Allah and firm belief in His promise. The sword fell from the disbeliever's hand, whereupon the Prophet took it and said: "And who can protect you if I want to kill you?" The man replied: "Return evil with good." The Prophet (may Allah's peace and blessings be upon him) said: "Would you bear witness that there is no god but Allah and I am the Messenger of Allah?" He replied in the negative, but pledged not to fight the Prophet again or join people who fight him. So, the Prophet released him, and he came back to his companions and said: "I have just been with the most excellent among people." What this disbeliever said is true. The Prophet (may Allah's peace and blessings be upon him) is the noblest in manners among all people, and sufficient as praise of him is the verse that reads: (And indeed, you are of a great moral character.) [Sūrat al-Qalam: 4)

‘Āsim Al-Ahwal reported that ‘Abdullāh ibn Sarjis (may Allah be pleased with him) reported: I said to the Messenger of Allah (may Allah's peace and blessings be upon him): "O Messenger of Allah, may Allah forgive you." He said: "And you." ‘Āsim added: "I asked him: 'Did the Messenger of Allah (may Allah's peace and blessings be upon him) asked forgiveness for you?' He said: ‘Yes, and for you, and he recited this verse: {And ask forgiveness for your sin and for the believing men and believing women.} [Sūrat Muhammad: 19]"

An-Nasaa’i - Narrated by Muslim

‘Abdullāh ibn Sarjis (may Allah be pleased with him) informed us that he supplicated Allah, the Almighty, to forgive the Prophet (may Allah's peace and blessings be upon him) and so the Prophet supplicated Allah to forgive him as well. ‘Āsim asked Al-Ahwal ‘Abdullāh ibn Sarjis (may Allah be pleased with him) about whether the Prophet (may Allah's peace and blessings be upon him) had actually asked forgiveness for him, and he replied: "Yes, and for you as well", citing the verse in which Allah, the Almighty, commands the Prophet, saying: {And ask forgiveness for your sin and for the believing men and believing women.} [Sūrat Muhammad: 19]

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you treads with his shoes on something unclean, they will be purified with the earth."

Narrated by Abu Daoud

If a person wears a pair of leather socks, sandals, shoes, or any footwear, and he happens to step on something impure, and then he continues walking with the impure footwear on a pure place, or he rubs it with dust, his footwear will thus become pure, and he may pray while wearing it.

Al-‘Āliyah bint Subay‘ reported: I had some sheep at Uhud, and they began to die. I visited Maymūnah, the Prophet's wife, and mentioned it to her. Maymūnah said to me: "It would be better if you took their skins and made use of them." I asked: "Is that lawful?" She replied: "Yes. Some people of the Quraysh passed by the Messenger of Allah (may Allah's peace and blessings be upon him) dragging one of their sheep like a donkey (in its size or for its disposal). The Messenger of Allah (may Allah's peace and blessings be upon him) said to them: ‘Would that you took its skin.’ They said: ‘It died a natural death.’ The Messenger of Allah (may Allah's peace and blessings be upon him) said: ‘Water and Qarazh (leaves of the mimosa) purify it.'"

Narrated by Abu Daoud - Narrated by Ahmad

Al-‘Āliyah bint Subay‘ (may Allah have mercy on her) relates that she had some sheep that began to die from some illness or some other cause. She went and informed Maymūnah (may Allah be pleased with her) who directed her to make use of its skin. She said: "Is it permissible to make use of its skin after its death?" Maymūnah said: "Yes, it is permissible," and then she proved her statement with a story that occurred when some men from the Quraysh passed by the Prophet (may Allah's peace and blessings be upon him) dragging one of their sheep as a donkey to get rid of it, or it was similar to a donkey in its size. So the Messenger of Allah (may Allah's peace and blessings be upon him) said to them: "It would be better if you made use of it rather than throwing it away." They said: "It has died a natural death (without slaughtering)" as if they supposed that the Messenger (may Allah's peace and blessings be upon him) was not aware that it had died without being slaughtered, while they knew that all parts of a dead animal are unlawful due to its impurity. The Messenger (may Allah's peace and blessings be upon him) informed them that tanning it with water and leaves of the mimosa plant would render this impure substance pure.

Anas ibn Mālik (may Allah be pleased with him) reported that when the cup of the Prophet cracked, he mended the crack with a silver chain.

Narrated by Bukhari

The Prophet (may Allah's peace and blessings be upon him) had a glass to drink water in. The cup cracked, so the Prophet (may Allah's peace and blessings be upon him) mended it with a silver chain, i.e. He took a piece of silver and joined the two sides of the crack.

Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) forbade making Istinjā’ with dung or bones, and said: "They do not purify."

Narrated by Ad-Daraqutny

Abu Hurayrah (may Allah be pleased with him) mentions that the Prophet (may Allah's peace and blessings be upon him) forbade the use of two things while making Istinjā’: dung and bones. Dung is forbidden because of its impurity; or in order to leave it so that the beasts of the Jinn may make use of it based upon his statement, may Allah's peace and blessings be upon him, that was narrated by At-Tirmidhi: "Do not make Istinjā’ with dung or bones, because it is the provision of your brothers from among the Jinn." As for bones, they are forbidden because of their smoothness, which makes them unable to remove impurity. It was also said that one can suck or chew bones in case of need. Another opinion justifies the forbiddance based upon the statement of the Prophet, may Allah's peace and blessings be upon him: "Bones are the provision of your brothers from among the Jinn," i.e. they find meat on bones more than the meat that was originally on them before having been eaten by humans. It was also said that the reason is that bones may cause injury. Then the Hadīth concludes by mentioning the reason behind the prohibition of using dung and bones in Istinjā’, stating that using them does not result in purification, hence, he said: "They do not purify.”

‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), reported: When the Prophet (may Allah's peace and blessings be upon him) came out of the privy, he would say: 'Ghufrānak' (Your forgiveness).

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

When the Prophet (may Allah's peace and blessings be upon him) came out of the place where he answered the call of nature, he would say: I ask You for (Your forgiveness), O Allah.

Salmān (may Allah be pleased with him) reported that it was said to him: "Your Prophet taught you everything, even how to relieve yourself." Salmān replied: "Yes he did. He prohibited us from facing the Qiblah when defecating or urinating and from using the right hand, using less than three stones, and using dung and bones in Istinjā'."

Narrated by Muslim

Explanation of the Hadīth: Salmān reported that it was said to him: "Your Prophet taught you everything, even how to relieve yourself." This means that the Prophet (may Allah's peace and blessings be upon him) taught his Companions the etiquette of relieving oneself, starting from entering the lavatory until exiting. This includes facing and turning one's back to the direction of the Qiblah while relieving yourself as well as forbidding the use of the right hand and the use of dung or bones to clean one's private parts from impurities. Salmān replied: "Yes he did. He prohibited us from facing the Qiblah when defecating or urinating;" meaning: yes, the Prophet (may Allah's peace and blessings be upon him) forbade us from facing the prayer direction while defecating or urinating. Thus, as long as one is relieving himself, one should neither face nor turn his back to the prayer direction, because it is the direction of the Muslims during their prayer as well as other forms of worship, and it is the noblest of directions. So it must be honored and glorified, as He, the Exalted, says: {And whoever honors the sacred things of Allah, then that is better for him with his Lord,} [Sūrat al-Hajj: 30] "And from using the right hand;" meaning: in cleaning one's private parts from impurities, because the right hand is used in pure, respectful, and praiseworthy matters. Those things which are degrading – like removing excrement from the body – should be done with the left hand, not the right. In another Hadīth: "And not to wipe (impurity) with the right hand." "Or using less than three stones;" meaning: in Istinjā’, even if one became clean with less than that, because most probably cleanliness is not achieved with less than three. This prohibition is to be applied in case one will not follow up the stones with water. In case one will use water after the stones, then it is alright to use less than three stones because the aim here is only to lessen the filth from the place, not complete purification. "Or using dung;" meaning: in Istinjā’, because it is the fodder of the animals of the jinn, as is clearly mentioned in Sahīh Muslim; a delegation from the jinn came to the Prophet (may Allah's peace and blessings be upon him) asking him about provisions, and he replied: "You can have every bone upon which the name of Allah was mentioned, and by the time it falls in your hands, it will be covered with more flesh than it used to be, and the dung is fodder for your animals." "Or bones;" meaning: he also forbade them from using bones in Istinjā’ because it is the food of the jinn – as stated in the previous Hadīth – wherein the Messenger of Allah (may Allah's peace and blessings be upon him) said: "So do not use either of them in Istinjā’ because they are the food of your brethren." Therefore, the Sunnah came to clarify that the wisdom behind that is preventing their contamination and pollution for those who feed on them, because if they were used for something filthy, their food would not be fit for eating.

Abu Hurayrah (may Allah be pleased with him) reported that he was in the company of the Prophet (may Allah's peace and blessings be upon him) once, carrying a pot of water for his ablution and cleansing purposes. While he was following him and carrying it, the Prophet (may Allah's peace and blessings be upon him) said: "Who is this?" He said: "I am Abu Hurayrah." The Prophet (may Allah's peace and blessings be upon him) said: "Bring me stones so that I may cleanse (my private parts) therewith, but do not bring any bones or animal dung." Abu Hurayrah went on narrating: "So I brought some stones, carrying them in the corner of my garment, until I put them by his side and went away." When he finished, I walked (with him) and asked: "What is wrong with bones and animal dung?" He said: "They are from the food of the Jinn. A delegation of Jinn from (the city of) Nasībayn came to me —and how good those Jinn were — and asked me for victuals. I invoked Allah for them that they would never pass by a bone or animal dung but that they would find food on them."

Narrated by Bukhari

Abu Hurayrah was walking behind the Prophet (may Allah's peace and blessings be upon him) while he was carrying a pot for the Prophet's ablution and cleansing purposes (from impurity). The Prophet (may Allah's peace and blessings be upon him) commanded him to bring him some stones which he could use to cleanse himself after answering the call of nature. He instructed him not to bring any bones or animal dung. So Abu Hurayrah brought him some stones in the corner of his garment, put them next to him, and then left. When the Prophet (may Allah's peace and blessings be upon him) had answered the call of nature, Abu Hurayrah asked him why he did not want to use bones and animal dung to cleanse himself with. The Prophet (may Allah's peace and blessings be upon him) told him that they were from the food of the Jinn. A delegation from the Jinn of Nasībayn — a famous city between Syria and Iraq — had once visited the Prophet, who lauded them, and asked him for food. So the Prophet (may Allah's peace and blessings be upon him) prayed that they would find food on any bones and animal dung that they would ever pass by. The meaning of this was further specified and clarified in Sahīh Muslim: "For you is each bone on which the name of Allah is mentioned. When it falls in your hand, it will have plenty of flesh; and each piece of dung is fodder for your beasts."

Mu‘āwiyah ibn Abu Sufyān (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, the two eyes (when awake) are the string that ties up the anus, but when the two eyes sleep, the string is untied."

Narrated by Ahmad - Ad-Daarimi