Mishkat al-Masabih

When al-Husain b. ‘Ali was sitting in God’s messenger’s lap he passed water and I said, “Put on a garment and give me your lower garment to wash;" but he replied, “It is only the urine of a female which should be washed; the urine of a male should be sprinkled." Ahmad, Abu Dawud and Ibn Majah transmitted it. In a version by Abu Dawud and Nasa’i from Abus Samh he said, "It should be washed because of a girl’s urine and sprinkled because of a boy’s."

Abu Huraira reported God’s messenger as saying, "When any of you treads with his sandal on something unclean, earth should be used to purify it." Abu Dawud transmitted it and Ibn Majah has something similar.

Umm Salama said that a woman told her she had a long skirt and walked in filthy places, so she told her that God’s messenger had said, "What comes after it cleanses it." Malik, Ahmad, Tirmidhi, Abu Dawud and Darimi transmitted it, the last two mentioning that the woman was an umm walad* belonging to Ibrahim b. ‘Abd ar-Rahman b. ‘Auf. *Lit. "mother of a boy". Used of a slavewoman who has borne a child to her master, and therefore gains her freedom when he dies.

Al-Miqdam b. Ma'dikarib said that God’s messenger prohibited wearing the skins of beasts of prey and using them on saddles. Abu Dawud and Nasa’i transmitted it.

Abul Malih b. Usama quoted his father as saying that the Prophet prohibited the use of the skins of beasts of prey. Ahmad, Abu Dawud and Nasa’i transmitted it; and Tirmidhi and Darimi added that they may be used as rugs.

Abul Malih expressed his disapproval of payment for the skins of beasts of prey.* *The source of this tradition is not mentioned, but the editor of the Damascus edition of the Mishkat says Tirmidhi appended it in a note.

‘Abdallah b. ‘Ukaim said, “The letter of God’s messenger came to us telling us not to make use of the skin or sinew of an animal which had died a natural death.” Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

‘A'isha said God’s messenger commanded that the skins of animals which had died a natural death should be made use of after they had been tanned. Malik and Abu Dawud transmitted it.

Maimuna said that some people passed the Prophet dragging a sheep of theirs as big as an ass. God’s messenger asked them why they did not make use of its skin, and when they told him that it had died a natural death he said, “Water and leaves of the mimosa flava* purify it." *The Arabic word is qaraz. meaning the leaves of the mimosa flave (salam) These were used for tanning. Ahmad and Abu Dawud transmitted it.

Salma b. al-Muhabbiq said that on the expedition to Tabuk God’s messenger came to a household, and seeing a bucket hanging, asked for water. They told him that the animal had died a natural death, but he replied, “Its tanning is its purification.” Ahmad and Abu Dawud transmitted it.

I told God’s messenger that our road to the mosque had an unpleasant stench and asked what we should do when it was raining. He asked whether there was not a cleaner part after the offensive part had been passed, and when I replied that there was, he said that it made up for the other. Abu Dawud transmitted it.

‘Abdallah b. Mas‘ud said that they used to pray with God’s messenger without performing ablution because of anything they had trodden on. Tirmidhi transmitted it.

Ibn ‘Umar said that the dogs used to go here and there in the mosque in the time of God’s messenger and that they did not sprinkle any place where they had been. Bukhari transmitted it.

Al-Bara’ reported God’s messenger as saying, “There is no harm in the urine of an animal whose flesh may be eaten.” In a version of Jabir’s he said, “If an animal’s flesh may be eaten, there is no harm in its urine.” Ahmad and Daraqutni transmitted it.

Shuraih b. Hani' said, “I asked ‘Ali b. Abu Talib about wiping over the shoes and he replied that God’s messenger had appointed three days and nights as the period when a traveller may do it and one day and night as the period for one who is not travelling.” Muslim transmitted it.

God’s messenger relieved himself beside some low ground before the morning prayer, and I went with him carrying a small water-skin. When he came back I began to pour water from the skin over his hands, and he washed his hands and face. He was wearing a long-sleeved woollen gown, and tried to get his forearms out, but the sleeve of the gown was too narrow, so he brought his hands out from under the gown, and throwing it over his shoulders, he washed his forearms. Then he wiped his forelock and over his turban. I was then about to remove his shoes when he said, “Leave them, for my feet were pure when I put them in”; so he rubbed over them, and he and I mounted our beasts and came to the people. They had begun the prayer with ‘Abd ar-Rahman b. ‘Auf leading them, and he had performed a rak'a with them, but when he was aware of the Prophet’s presence he began to retire. The Prophet, however, signed to him to continue and performed one of the rak'as along with him. Then when he had pronounced the salutation the Prophet got up, and I got up along with him, and we performed the rak‘a which had been finished before we came. Muslim transmitted it.

Abu Bakr said that the Prophet gave permission for the traveller to wipe over his shoes during three days and nights, and for one who was not travelling during a day and a night, if be had been in a state of purity when he put them on. Al-Athram transmitted it in his Sunan. Ibn Khuzaima and Daraqutni also transmitted it. Al-Khattabi said in al-Muntaqa that the isnad is sound.

Safwan b. ‘Assal said, “God’s messenger used to command us, when we were travelling, not to take off our shoes for three days and nights except for seminal defilement, and not to do so on account of easing ourselves, passing water, or sleeping.” Tirmidhi and Nasa'i transmitted it.

Al-Mughira b. Shu'ba said, “I assisted the Prophet to perform ablution on the expedition to Tabuk, and he wiped the top and bottom of the shoe.” Abu Dawud, Tirmidhi and Ibn Majah transmitted it. Tirmidhi said, “This is a weak tradition. I asked Abu Zur'a and Muhammad, i.e. Bukhari, about this tradition and they said that it is not sound.” Abu Dawud also declared it to be weak.

He also said, “I saw the Prophet wiping over the upper part of his shoes.” Tirmidhi and Abu Dawud transmitted it.

He also said that the Prophet performed ablution and wiped over his stockings and his sandals. Ahmad, Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

God’s messenger wiped over the shoes and I said, “Messenger of God, you have forgotten.” He replied, “No, you have forgotten. My Lord commanded me to do this.” Ahmad and Abu Dawud transmitted it.

‘Ali said, “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 God’s messenger wiping over the upper part of his shoes.” Abu Dawud transmitted it, and Darimi has something similar.

our ranks are formed like those of the angels; all the earth has been appointed as a mosque for us; and our earth has been appointed for us as a means of cleansing when we do not find water.” Muslim transmitted it.

While we were on a journey with the Prophet he led the people in the prayer, and when he turned away after the prayer he saw a man apart who had not prayed along with the people. He asked him what had prevented him from praying along with the company, and when the man replied that he was affected by seminal defilement and had no water, he said, “Make use of earth, for it is enough for you.” (Bukhari and Muslim.)

Do you not remember that you and I were on a journey and you did not pray, but I rolled myself on the ground, then prayed? I mentioned that afterwards to the Prophet, and he said,“It would have been enough for you to do thus”—and the Prophet struck the ground with the palms of his hands, blew into them, then wiped his face and the palms of his hands with them. Bukhari transmitted it, and Muslim has something similar, in which he said, “It is enough for you to strike the ground with your hands, then blow, then wipe your face and the palms of your hands with them.”

Abul Juhaim b. al-Harith b. as-Simma said, “I came upon the Prophet when he was passing water and saluted him, but he did not reply till he got up and went to a wall, and after scraping it with a stick which he had, he put his hands on the wall and wiped his face and his forearms; then he replied to my salutation.” I have not found this version in the two Sahihs, or in al-Humaidi’s book; but Baghawi mentioned it in Sharh as-sunna, saying that this is a hasan tradition.

Abu Dharr reported God’s messenger as saying, "Good earth is a means of ablution for a Muslim, even if he does not find water for ten years; but when he finds water he should make it touch his skin, for that is better.” Ahmad, Tirmidhi and Abu Dawud transmitted it, and Nasa’i has something similar up to "ten years”.

We went out on a journey, and one of our men was struck by a stone which wounded him in the head. He had a nocturnal emission and asked his companions whether they could find any permission for him to perform ablution with earth, but they replied that they could not when he was able to get water; so the man washed and died. When we came to the Prophet he was told about that and said, "Then killed him, God kill them! Why did they not ask when they did not know? The only cure for ignorance is to ask. It would have been enough for him to use earth and tie a rag over the sore, then wipe over it and wash the rest of his body." Abu Dawud transmitted it, and Ibn Majah transmitted it from ‘Ata’ b. Abu Rabah from Ibn ‘Abbas.

Two men went out on a journey, and when the time for prayer came, having no water with them, they performed ablution with good earth and then prayed. Immediately afterwards they found water, and one of them repeated the prayer with ablution, but the other did not. When they came to God’s messenger sometime afterwards they mentioned that, and he said to the one who did not repeat the prayer, "You have observed the sunna and your prayer was enough for you." To the one who had performed ablution and repeated the prayer he said, "You will have a twofold reward.” Abu Dawud and Darimi transmitted it, and Nasa’i transmitted something similar. He and Abu Dawud also transmitted it from ‘Ata’ b. Yasar in mursal form.

Abul Juhaim b. al-Harith b. as-Simma said that once when coming from the direction of Bi’r Jamal* the Prophet was met by a man who saluted him, but the Prophet did not respond to his salutation till he went towards the wall and wiped his face and his hands. Then he responded to his salutation. *A well in Medina. (Bukhari and Muslim.)

‘Ammar b. Yasir used to tell that when they were with God’s messenger they wiped themselves with earth for the dawn prayer, striking the palms of their hands on the earth, then wiping their faces once. They struck the palms of their hands again on the earth and wiped their arms completely up to the shoulders, and up to the armpits on the inside of their arms. Abu Dawud transmitted it.

Ibn ‘Umar reported God’s messenger as saying, “When any of you goes to the Friday prayer he should bathe.” (Bukhari and Muslim.)

Abu Sa'id reported God’s messenger as saying, “Bathing on Friday is obligatory on everyone who has reached puberty.” (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, “It is a duty for every Muslim to bathe once a week, washing his head and his body.” (Bukhari and Muslim.)

Samura b. Jundub reported God’s messenger as saying, “If anyone performs ablution on Friday, well and good; but if anyone bathes, bathing is more excellent.” Ahmad, Abu Dawud, Tirmidhi, Nasa’i and Darimi transmitted it.

Abu Huraira reported God’s messenger as saying, “Anyone who has washed a dead body must bathe himself.” Ibn Majah transmitted it; and Ahmad, Tirmidhi and Abu Dawud added, “And he who carries it must perform ablution.”

after seminal defilement, on Friday, after being cupped, and after washing the dead. Abu Dawud transmitted it.

Qais b. ‘Asim said that when he accepted Islam the Prophet commanded him to bathe with water and lote-tree leaves. Tirmidhi, Abu Dawud and Nasa’i transmitted it.

‘Ikrima said that some people from al-‘Iraq came and asked Ibn ‘Abbas whether he considered bathing on Friday obligatory. He replied that, while not obligatory, it had a more cleansing effect and was better for the one who observed it; but if anyone did not bathe there was no obligation for him to do so. He then said that he would tell them how the practice of bathing on Friday began. The people were in difficult circumstances, their clothing being of wool and their work being the carrying of loads on their backs. Their mosques was rather small and had a low roof which was only made of trellis work. God’s messenger came out one hot day when the people were sweating in their woollen garments to such an extent that they annoyed one another by the odours which were spread around. When God’s messenger noticed those odours he said, “When this day comes, you people must wash, and each of you should apply the best grease and perfume you can find.” Ibn ‘Abbas added that when God afterwards brought prosperity, they wore clothes not made of wool, they did not need to do manual labour, their mosque was extended, and some of the annoyance caused to one another by the sweat came to an end. Abu Dawud transmitted it.

Anas said that among the Jews, when a woman menstruated, they did not eat with her, and they did not live with such in their houses, so the Prophet's companions questioned him, and God revealed, "And they ask you about menstruation..." God’s messenger then said, “Do everything except sexual intercourse.” The Jews heard of that and said, “This man does not want to leave anything we do without opposing us in it.” Usaid b. Hudair and ‘Abbad b. Bishr came and said, ‘Messenger of God, the Jews are saying such and such. Shall we not then live with them?”* The face of God’s messenger underwent such a change that we thought he was angry with them; but when they went out they were met by a gift of milk which was being brought to the Prophet, and he sent after them and gave them a drink, whereby they knew that he was not angry with them. *i.e. with our wives. The word used in this tradition ordinarily refers to sexual intercourse, but it would seem that here and in the first sentence it rather expresses the idea being beside their wives during their periods. Muslim transmitted it.

‘A'isha said, “The Prophet and I used to wash from one vessel when we were both sexually defiled. When I was menstruating he would order me to wrap myself up and would embrace me. And when he was observing prayer in seclusion, he would put out his head for me and I would wash it when I was menstruating. (Bukhari and Muslim.)

She also said, “I would drink when I was menstruating, then hand it to the Prophet, and he would put his mouth where mine had been and drink; and I would eat flesh from a bone when I was menstruating, then hand it to the Prophet, and he would put his mouth where mine had been.” Muslim transmitted it.

She also said, “The Prophet would recline on my lap when I was menstruating, then recite the Qur'an.” (Bukhari and Muslim.)

The Prophet said to me, “Get me the mat from the mosque,” and when I replied that I was menstruating, he said, “Your menstruation is not in your hand.” Muslim transmitted it.

Maimuna said, “God’s messenger used to pray in a woollen garment which was partly over him and partly over me while I was mentruat- ing.” (Bukhari and Muslim.)

“If anyone has intercourse with a woman who is menstruating, or uses preposterous venery with a woman1, or visits a kahin, he has disbelieved in what has been sent down to Muhammad.” Tirmidhi, Ibn Majah and Darimi transmitted it. In the version of the last two he declared him to be right in saying that he has disbelieved. Tirmidhi said, “We know this tradition only from Hakim al-Athram from Abu Tamima from Abu Huraira.” 1: i.e. enters her from her behind.

Mu'adh b. Jabal said that he asked God’s messenger what was lawful for him in his wife when she was menstruating, and he replied, “What is above the waist-wrapper, but to abstain from that is better.” Razin transmitted it and Muhyi as-Sunna said that its insad is not strong.

Ibn ‘Abbas reported God’s messenger as saying, “When a man has intercourse with his wife while she is menstruating, he must give half a dinar in alms.’ Tirmidhi, Abu Dawud, Nasa’i, Darimi and Ibn Majah transmitted it.

He also reported that the Prophet said, “When there is red blood he must give a dinar and when there is yellow blood half a dinar.” Tirmidhi transmitted it.