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﴿ وَجَآءَ رَجُلٞ مِّنۡ أَقۡصَا ٱلۡمَدِينَةِ يَسۡعَىٰ قَالَ يَٰمُوسَىٰٓ إِنَّ ٱلۡمَلَأَ يَأۡتَمِرُونَ بِكَ لِيَقۡتُلُوكَ فَٱخۡرُجۡ إِنِّي لَكَ مِنَ ٱلنَّٰصِحِينَ ﴾

سورة القصص

20. And there came a man running, from the farthest end of the city. He said: "O Mûsâ (Moses)! Verily, the chiefs are taking counsel together about you, to kill you, so escape. Truly, I am one of the good advisers to you."

﴿ وَقَالَ ٱلَّذِي نَجَا مِنۡهُمَا وَٱدَّكَرَ بَعۡدَ أُمَّةٍ أَنَا۠ أُنَبِّئُكُم بِتَأۡوِيلِهِۦ فَأَرۡسِلُونِ ﴾

سورة يوسف

45. Then the man who was released (one of the two who were in prison), now at length remembered and said: "I will tell you its interpretation, so send me forth."

﴿ ٱلَّذِينَ جَعَلُواْ ٱلۡقُرۡءَانَ عِضِينَ ﴾

سورة الحجر

Who have made the Qur’ān into portions.[686]

﴿ كَٱلَّذِينَ مِن قَبۡلِكُمۡ كَانُوٓاْ أَشَدَّ مِنكُمۡ قُوَّةٗ وَأَكۡثَرَ أَمۡوَٰلٗا وَأَوۡلَٰدٗا فَٱسۡتَمۡتَعُواْ بِخَلَٰقِهِمۡ فَٱسۡتَمۡتَعۡتُم بِخَلَٰقِكُمۡ كَمَا ٱسۡتَمۡتَعَ ٱلَّذِينَ مِن قَبۡلِكُم بِخَلَٰقِهِمۡ وَخُضۡتُمۡ كَٱلَّذِي خَاضُوٓاْۚ أُوْلَٰٓئِكَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ وَأُوْلَٰٓئِكَ هُمُ ٱلۡخَٰسِرُونَ ﴾

سورة التوبة

69. Like those before you: they were mightier than you in power, and more abundant in wealth and children. They had enjoyed their portion (awhile), so enjoy your portion (awhile) as those before you enjoyed their portion (awhile); and you indulged in play and pastime (and in telling lies against Allâh and His Messenger Muhammad صلى الله عليه وسلم) as they indulged in play and pastime. Such are they whose deeds are in vain in this world and in the Hereafter. Such are they who are the losers.

﴿ قَالَ فَإِنَّا قَدۡ فَتَنَّا قَوۡمَكَ مِنۢ بَعۡدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِيُّ ﴾

سورة طه

[Allāh] said, "But indeed, We have tried your people after you [departed], and the Sāmirī[847] has led them astray."

﴿ أَوۡلَىٰ لَكَ فَأَوۡلَىٰ ﴾

سورة القيامة

Woe to you, and woe!

﴿ وَأَصۡحَٰبُ ٱلشِّمَالِ مَآ أَصۡحَٰبُ ٱلشِّمَالِ ﴾

سورة الواقعة

41. And those on the Left Hand - how (unfortunate) will be those on the Left Hand?

﴿ قَالَ رَبِّ ٱغۡفِرۡ لِي وَهَبۡ لِي مُلۡكٗا لَّا يَنۢبَغِي لِأَحَدٖ مِّنۢ بَعۡدِيٓۖ إِنَّكَ أَنتَ ٱلۡوَهَّابُ ﴾

سورة ص

He said, "My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower."

﴿ ۞ وَيَطُوفُ عَلَيۡهِمۡ وِلۡدَٰنٞ مُّخَلَّدُونَ إِذَا رَأَيۡتَهُمۡ حَسِبۡتَهُمۡ لُؤۡلُؤٗا مَّنثُورٗا ﴾

سورة الإنسان

There will circulate among them young boys made eternal. When you see them, you would think them [as beautiful as] scattered pearls.

﴿ فَنَادَتۡهُ ٱلۡمَلَٰٓئِكَةُ وَهُوَ قَآئِمٞ يُصَلِّي فِي ٱلۡمِحۡرَابِ أَنَّ ٱللَّهَ يُبَشِّرُكَ بِيَحۡيَىٰ مُصَدِّقَۢا بِكَلِمَةٖ مِّنَ ٱللَّهِ وَسَيِّدٗا وَحَصُورٗا وَنَبِيّٗا مِّنَ ٱلصَّٰلِحِينَ ﴾

سورة آل عمران

39. Then the angels called him, while he was standing in prayer in Al-Mihrâb (a praying place or a private room), (saying): "Allâh gives you glad tidings of Yahya (John), confirming (believing in) the word from Allâh [i.e. the creation of ‘Îsâ (Jesus) عليه السلام, the Word from Allâh ("Be!" - and he was!)], noble, keeping away from sexual relations with women, a Prophet, from among the righteous."

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‘Uthmān ibn ‘Affān (may Allah be pleased with him) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) performing ablution the way I have just done it and then he said: "Whoever performs ablution like this, his previous sins will be forgiven and his prayer and walking to the mosque will be considered as supererogatory acts of worship."

Narrated by Muslim

This Hadīth shows that ‘Uthmān ibn ‘Affān (may Allah be pleased with him) was performing ablution perfectly. He mentioned that he saw the Messenger of Allah (may Allah's peace and blessings be upon him) performing ablution in the same way as he did. He said that the Prophet (may Allah's peace and blessings be upon him) explained that if anyone performed ablution in that manner, Allah, the Exalted, will forgive all his previous minor sins that violated His rights and that his prayer and walking to the mosque will be rewarded with extra rewards in addition to the forgiveness of his sins. Himrān, the servant of ‘Uthmān, described the way that ‘Uthmān performed ablution. He said that ‘Uthmān called for a water vessel. He poured water into his palms and washed his hands three times. Then he put his right hand into the vessel and rinsed his mouth and nose. He then washed his face three times, his arms up to his elbows three time, wiped over his head, and finally washed his feet three times.

‘Ā'ishah (may Allah be pleased with her) reported: I used to take a bath with the Messenger of Allah (may Allah's peace and blessings be upon him) from Janābah using a single water container in which we dipped our hands alternately." According to another narration: "and they (our hands) would meet."

Narrated by Ibn Hebban - Narrated by Bukhari & Muslim

Our Mother ‘Ā'ishah (may Allah be pleased with her) reports that she used to take a bath with the Prophet (may Allah's peace and blessings be upon him) sharing the same container of water, in order to purify themselves from the state of Janābah. She further describes the way they took the bath together by saying: "in which we dipped our hands alternately," i.e. I would dip my hand in it to take a handful of water then he would dip his hand to take a handful. According to Al-Bukhāri's narration of another report by ‘Ā'ishah: "The Messenger of Allah (may Allah's peace and blessings be upon him) and I used to take a bath together from the same container, from which we would scoop water together." Regarding the other narration of Ibn Hibbān, it describes this shared bath in more detail, through her statement: "Our hands would meet" i.e. their hands would touch inside the container while taking handfuls of water from it. According to this narration, their hands would took turns at times and meet at other times while taking water.

Umm Salamah (may Allah be pleased with her) reported: I said: "O Messenger of Allah, I am a woman who braids her hair. Should I undo it when I wash from Janābah – in another narration: and after menstruation?" He said: "No, it is sufficient for you to pour three handfuls of water on your head then pour water all over yourself, and you will be purified."

Narrated by Muslim

Umm Salamah (may Allah be pleased with her) reports that she braids her hair, so she asked the Prophet (may Allah's peace and blessings be upon him) how to wash from major ritual impurity: must she undo her hair so that water reaches her scalp? The Prophet (may Allah's peace and blessings be upon him) said that it is unnecessary for her to do so. Rather, it would be sufficient to pour three handfuls of water on her head and assume that the water reaches the roots of the hair, whether the water does reach the scalp or not, because if that was necessary, the braids would have to be undone. The Hadīth, however, does not suggest that. Three handfuls are not necessarily the exact number required; what is required is to let the water reach the roots of the hair. If it reaches them with one handful, then pouring three handfuls is an act of Sunnah. If it does not reach them even after three handfuls, then pouring more handfuls is obligatory until one believes that the hair is most probably soaked. To summarize, the Prophet instructed Umm Salamah not to undo her hair to wash from sex or menstruation. Pouring three handfuls of water on her head then pouring water over her whole body purifies her from major ritual impurity.

Maymūnah (may Allah be pleased with her) reported: I poured water for the Prophet (may Allah's peace and blessings be upon him) to take a ritual bath. So he poured water with his right hand on his left hand and washed them. Then he washed his private parts then rubbed his hand on the ground and cleaned it with dust then washed it. Then he rinsed his mouth and nose. Then he washed his face and poured water over his head. He then moved aside and washed his feet. A towel was brought for him, but he did not dry himself with it.

Narrated by Bukhari & Muslim

Maymūnah (may Allah be pleased with her) reports that she prepared water for the Prophet (may Allah's peace and blessings be upon him) to take ritual bath. He held the water container with his right hand and poured water on his left hand then washed both hands together. Because the hands are used to transfer the water, he washed them first to make sure that they are clean and free of impurity. Another narration of Maymūnah's report by Al-Bukhāri reads: "he washed his hands two or three times." Following that, he washed his private parts with his left hand to remove traces of semen and any other impurity. The expression 'private parts' here refers to the frontal parts (the anus is excluded), as indicated in the narration of Al-Bukhāri: "then he poured water on his left hand and washed his penis and testicles." "Then he struck his hand on the ground": this was his left hand, as the narration of Al-Bukhāri reads: "then he struck the ground with his left hand and rubbed it vigorously" to eliminate any filth or foul smell. Then he washed his left hand with water to remove dust and any other filth. Then he rinsed his mouth and nose then washed his face. This Hadīth does not state that he performed ablution. However, we know from Maymūnah's report narrated by Al-Bukhāri and Muslim that "he then performed the ablution that he performs for prayer." There is a also a report by ‘Ā'ishah to this effect. He then poured water on his head. Maymūnah's other narration says that he poured three handfuls of water on his head and then washed the rest of his body. Pouring water on the head once is sufficient if the water reaches the whole body. Then the Prophet moved away from the bathing place and washed his feet, meaning that after he had completed his ablution and bathing, he washed his feet again. Finally, a towel was brought to him but he did not dry himself with it. The other narration says that Maymūnah gave him a towel but he declined it. A third narration says that he was brought a towel but he did not touch it, and, instead, he shook the water off his body.

‘Ā'ishah (may Allah be pleased with her) reported: “When the Messenger of Allah (may Allah's peace and blessings be upon him) took a ritual bath to remove Janābah, he would start by washing his hands. Then he would pour water with his right hand over his left hand to wash his private parts. Then he would make ablution like that he would make for his prayer. Then he would take water with his fingers and run them through his hair. When making sure that his hair was thoroughly wet, he would pour three handfuls of water over his head. Then he would pour water over the rest of his body. Then he would wash his feet.

Narrated by Bukhari & Muslim

‘Ā'ishah (may Allah be pleased with her) describes how the Prophet (may Allah's peace and blessings be upon him) took a ritual bath. He would start with his hands, when he wanted to wash from Janābah. He would clean his hands first because he would scoop water with them. Then he would make an ablution typical of his regular ablution for prayer. Since the Prophet (may Allah's peace and blessings be upon him) had thick hair, he would run his fingers through it with water. When water reached the roots of the hair, he would pour water over his head three times. Then he would wash the rest of his body. He would finally wash his feet.

Anas ibn Mālik (may Allah be pleased with him) reported that Umm Sulaym said that she asked the Messenger of Allah (may Allah's peace and blessings be upon him) about a woman who sees in a dream what a man sees (a wet dream). The Messenger of Allah (may Allah's peace and blessings be upon him) replied: "If the woman sees that, she must take a ritual bath." Umm Sulaym said: "I was bashful on account of that and said: 'Does that happen?'" Upon this, the Prophet (may Allah's peace and blessings be upon him) said: "Yes (it does happen), otherwise where does resemblance come from? Man's discharge (i. e. semen) is thick and white, and the discharge (vaginal fluid) of a woman is thin and yellow, and the resemblance (of the child) comes from the one that dominates or precedes."

Narrated by Muslim

Anas ibn Mālik (may Allah be pleased with him) informs us about his mother, Umm Sulaym (may Allah be pleased with her) that she asked the Prophet (may Allah’s peace and blessings be upon him) about a woman who sees what a man sees while dreaming; meaning: a wet dream. The Prophet (may Allah’s peace and blessings be upon him) replied: "If the woman sees that, she must take a ritual bath;" meaning: if a woman has a wet dream in her sleep, then she must take a bath. What is meant here is if she sees the vaginal fluid, as mentioned in Al-Bukhāri: "He said: 'Yes, if she sees the vaginal fluid;'" meaning: seeing it after waking up. However, if she has a wet dream but does not see any vaginal fluid, then she will not have to take a bath, because the ruling of making ritual bath is conditional upon the discharge of the vaginal fluid. Hence, when the Prophet (may Allah's peace and blessings be upon him) was asked about a man who finds himself wet and does not recall having a wet dream, he said: "Let him make ritual bath." Regarding the man who recalls having a wet dream but does not find semen, he said: "He does not have to take a ritual bath." So Umm Sulaym said: "If a woman sees that, does she have to bathe?" He replied: "Yes, women are peers to men." [Ahmad and Abu Dawūd] When Umm Sulaym heard the response from the Messenger of Allah (may Allah's peace and blessings be upon him) she was bashful and asked: "Does that happen?" Meaning: is it possible that a woman has a wet dream and that she wets herself like a man does? The Prophet of Allah (may Allah's peace and blessings be upon him) said: 'Yes'; meaning: yes, this occurs to a woman just as it occurs to a man. Then he justified that, saying: "Otherwise, where does resemblance come from?" Another narration in the two Sahīhs reads: "How does her child resemble her?" Meaning: so where does the resemblance of the child to his mother come from if she does not discharge vaginal fluid? Then the Prophet (may Allah's peace and blessings be upon him) clarified the description of the man’s discharge and the woman’s discharge to her, saying: "Man's discharge (semen) is thick and white, and the discharge (vaginal fluid) of a woman is thin and yellow." This description is based upon what it is normally and in case of healthiness, because the discharge of the man could be thin if he is sick, or reddish in color if he has sexual intercourse a lot, and a woman’s discharge could be white because of her strength. Scholars, may Allah have mercy upon them, mentioned that the discharge of the man has other descriptions which it can be recognized from, such as its flowing out one time after another, and the Qur'an has referred to this, as Allah says: {He is created from a water gushing forth} [Sūrat At-Tāriq: 6]. It comes out with desire and pleasure, and after it comes out, one feels exhausted and tired. It has a smell like that of a date palm, which is similar to the smell of dough. As for the discharge of the woman, scholars said that it has two main characteristics from which it could be recognized: it smells like man's semen, and the woman experiences pleasure while it comes out, and her desire decreases after its release. It is not conditional in establishing whether it is sexual discharge or not that all these characteristics are present; rather, one characteristic is enough to determine if it is sexual discharge or not, and if none of these characteristics is there, then one cannot say that it is sexual discharge, and it most probably is not. "The resemblance comes from the one that dominates or precedes." In another narration: "that is more;" meaning: if the sexual discharge of one of them is more than the other, either in quantity or strength, then the resemblance of the child will be for that person, or if the discharge of one of them precedes the other, then the resemblance of the child will be for the one who preceded the other in discharging the sexual fluid. Some of the scholars said that "the one that dominates" means precedes. If the discharge of the man precedes, then the child will resemble him, and if the woman’s discharge precedes, then the child will resemble her. This is because the man's semen and the woman's vaginal fluid are combined in the womb; both of them release their sexual fluid, and from their mixing, the fetus is created. For this reason, Allah says: {Indeed, We created man from a sperm-drop mixture} [Sūrat al-Insān: 1-2]; meaning: mixed from the male and female sexual discharges.

‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have been given what no other prophet was given." We said: "O Messenger of Allah, what is it?" He said: "I have been granted victory by means of awe (cast into the hearts of the enemies), I have been given the keys of the earth, I have been named Ahmad, the earth was made for me a means of purification, and my nation has been made the best of nations."

Narrated by Ahmad

The apparent meaning of his statement "I have been given what no other prophet before me was given", is that none of those things were given to anyone before him. "I have been granted victory by means of awe", meaning: my enemies fear me. It was an awe that struck the hearts of his enemies, extinguished their power, and caused their multitudes to disperse. His statement "I have been given the keys of the earth", means: the keys originally stands for anything that is used in extracting and finding access to far off things. His saying: "the earth", is a metaphor for Allah's promise to him to conquer the lands. He said: "I have been named Ahmad". In fact, no one before him was given that name, as a preventative measure from Allah, the Almighty, so the weak-hearted would not be affected by any doubt or illusion that he was the one given the name Ahmad in the previous scriptures. His saying: "The earth was made for me a means of purification", means: it is a purifying substance that can be used in the absence of water.

Hudhayfah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''We have been preferred over others with three (privileges): Our rows are like the rows of the angels, the whole earth is for us a place to pray and its dust is for us a means to purify ourselves with if we do not find water.'' And he mentioned a third privilege.

Narrated by Muslim

This Hadīth indicates the honor of the Muslim nation through the divine favors that it has received apart from other nations. The Prophet (may Allah's peace and blessings be upon him) states that Allah, the Exalted, bestowed upon Muslims three special privileges. This, however, does not mean that Muslims were favored with only three privileges, because the Prophet was informed of the characteristics of his nation at intervals, so he would communicate the revelation that he received as occasion arose. The first of these privileges is that Muslims stand in prayer in rows in the same way the angels stand before Allah. They complete the front row first then the one behind it and so on, as explicitly stated in the following Hadīth cited in Sunan Abu Dawūd and other compilations: ''Would you not make rows as the angels make rows before their Lord?'' We (the Companions) asked: ''O Messenger of Allah, how do the angels make rows before their Lord?'' He said: ''They complete the first rows first and they stand close to each other in each row.'' This is different from the practice of previous nations who used to stand in prayer randomly. The second of these privileges is that the whole earth is made a place for Muslims to prostrate on and its soil is good to use for purification. Hence, a Muslim may pray anywhere when the prayer time is due. This is a facilitation and alleviation from Allah to Muslims, contrary to previous nations who had to pray at houses of worship like churches and synagogues. In one of the versions of the present Hadīth, as narrated by Ahmad, the Prophet says: ''and those who were before me would only pray in their churches.'' Another narration says: ''and none of the prophets would pray until he reached his prayer niche.'' Excluded from the broad indication of this Hadīth are certain places which are forbidden to pray in, such as toilets, cemeteries, the resting places of camels, and impure spots. Part of this second privilege is that the soil is made for Muslims a means to purify themselves with. This is a reference to dry ablution, an option that is valid only when water is unavailable. Proof of this is in the Qur'anic verse: {And if you find no water, then seek clean earth} [Sūrat An-Nisā': 43]. Muslim scholars unanimously agreed upon the permissibility of performing dry ablution when water is unavailable or when a person fears he would be harmed by the use of water. The third privilege is not mentioned in this Hadīth; however, it is mentioned in the narration of An-Nasā'i from Abu Mālik who is one of the narrators of Muslim's version of this Hadīth. He says: ''And I was given these verses at the end of Sūrat al-Baqarah from a treasure under the Throne, from which no one before me was given nor anyone after me will be given.''

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: Two men set out on a journey, and prayer became due while they had no water. They performed dry ablution, using clean earth, and prayed. Later on, they found water while still within the time of the prayer. One of them repeated his prayer with ablution, and the other did not. Then, they came to the Messenger of Allah (may Allah’s peace and blessings be upon him) and informed him about that. He said to the one who did not repeat his prayer: "You have followed the Sunnah and your (first) prayer was enough for you." He then said to the one who performed ablution and repeated his prayer: "For you there is a double reward."

An-Nasaa’i - Narrated by Abu Daoud - Ad-Daarimi

The noble Companion Abu Sa‘īd al-Khudri (may Allah be pleased with him) relates: “Two men set out on a journey, and prayer became due”, meaning: its time came. “While they had no water. They performed dry ablution, using clean earth”, meaning: they turned to the earth and used it in the way specified for dry ablution. “Later on, they found water while still within the time of the prayer. One of them repeated his prayer with ablution”, meaning: either because he thought his first prayer was rendered invalid or he simply wanted to err on the side of caution. “And the other did not”, meaning: based on the thought that his first prayer remained valid. They then went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and mentioned what happened to him. To the man who did not repeat the prayer, the Prophet (may Allah's peace and blessings be upon him) said: “You have followed the Sunnah”, meaning: your act accorded with the established teachings of the Sunnah. “He then said to the one who performed ablution and repeated his prayer: ‘For you there is a double reward”, meaning: you will have a double reward for your prayers, for both are valid and each entails a reward, and indeed Allah does not cause the good deeds of His slaves to go to waste. This indicates that it is better to do what is safer and more cautious. In another Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: “Leave what is doubtful for what is not doubtful.”

Abu Dharr Jundub ibn Junādah (may Allah be pleased with him) reported: A few goats were in the possession of the Messenger of Allah (may Allah’s peace and blessings be upon him) so he said: "O Abu Dharr, take them to the desert." I took them to the desert of Rabadhah, and I would sometimes be in a state of Janābah and stay for five or six days (without bathing). I came to the Prophet, may Allah’s peace and blessings be upon, and he said: "Abu Dharr?" I kept silent. He said: "May your mother lose you, Abu Dharr! Woe to your mother!" He then called a black maid and she brought me a big pot of water. She concealed me with a garment and I hid behind a camel and washed. It was as if I removed a mountain off myself. He then said: "Clean earth is ablution for the Muslim, even up to ten years. Then when you find water, wash your skin with it, for that is better."

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