Sunan Abi Dawud

Whoever takes bath due to sexual defilement on Friday and goes out (for Friday prayer), is treated like one who offers a camel as sacrifice; he who goes out in the second instance as one who offers a cow; he who goes out in the third instance is treated as one who offers horned cow ; he who goes out in the fourth instance is treated as one who offers hen ; he who goes out in the fifth instance is treated as one who offers an egg. When the Imam comes out (for sermon), the angels too attend to listen to the sermon.

The people (mostly) were workers and they would come for Friday prayer in the same condition, so it was said to them: If only you were to perform Ghusl.

Some people of Iraq came and said: Ibn 'Abbas, do you regard taking a bath on Friday as obligatory ? He said: No, it is only a means of cleanliness, and is better for one who washes oneself. Anyone who does not take a bath, it is not essential for him. I inform you how the bath (on Friday) commenced. The people were poor and used to wear woolen clothes, and would carry loads on their backs. Their mosque was small and its rood was lowered down. It was a sort of trellis of vine. The Messenger of Allah (ﷺ) once came out on a hot day and the people perspired profusely in the woolen clothes so much so that foul smell emitted from them and it caused trouble to each other. When the Messenger of Allah (ﷺ) found the foul smell, he said: O people, when this day (Friday) comes, you should take bath and every one should anoint the best oil and perfume one has. Ibn 'Abbas then said: Then Allah, the Exalted, provided wealth (to the people) and they wore clothes other than the woolen, and were spared from work, and their mosque became vast. The foul smell that caused trouble to them became non-existent.

If any one of you performs ablution (on Friday) that is all right; and if any of you takes a bath, that is better.

I came to the Prophet (ﷺ) with the intention of embracing Islam. He commanded me to take a bath with water (boiled with) the leaves of the lote-tree.

I have embraced Islam. The Prophet (ﷺ) said to him: Remove from yourself the hair that grew during of unbelief, saying "shave them". He further says that another person (other than the grandfather of 'Uthaim) reported to him that the Prophet (ﷺ) said to another person who accompanied him: Remove from yourself the hair that grew during the period of unbelief and get yourself circumcised.

She should wash it; in case mark is not removed she should change it by applying some yellow color. I had three menstruations together while I lives with the Messenger of Allah (ﷺ), but I did not wash my clothes.

Each of us (wives of the Prophet) had only one clothe in which she would menstruate. Whenever it was smeared with blood, she would moisten it with her saliva and scratch it with saliva.

Bakkar ibn Yahya said that his grandmother narrated to him: I entered upon Umm Salamah. A woman from the Quraysh asked her about praying with the clothes which a woman wore while she menstruated. Umm Salamah said: We would menstruate in the lifetime of the Messenger of Allah (ﷺ). Then each one of us refrained (from prayer) during menstrual period. When she was purified, she would look at the clothe in which she menstruated. If it were smeared with blood, we would wash it and pray with it; if there were nothing in it, we would leave it and that would not prevent us from praying with it (the same clothe). As regards the woman who had plaited hair - sometimes each of us had plaited hair - when she washed, she would not undo the hair. She would instead pour three handfuls of water upon her head. When she felt moisture in the roots of her hair, she would rub them. Then she would pour water upon her whole body.

I heard a woman asking the Messenger of Allah (ﷺ): What should any of us to with her clothe (in which she menstruated) when she becomes purified ? Can she pray in that (clothe) ? He said: She should see; if she finds blood in it, she should scratch it with some water and (in case of doubt) sprinkle upon it (some water) and pray so long as she does not find (any blood).

A woman asked the Messenger of Allah (ﷺ): Messenger of Allah, what do you think if the clothe of any of us smeared with the blood of menstruation; what should she do ? He said: If (the clothe of) any of you is smeared with blood of menstruation, she should scratch it; then she should sprinkle water upon it and then she may pray.

Rub it off (with a stone), and then scratch it (with finger) by pouring water, then sprinkle water upon it.

I asked the Prophet (ﷺ) about the blood of menstruation on the clothe. He said: Erase it off with a piece of wood and then wash it away with water and the leaves of the lote-tree.

One of us would have a shirt in which she would menstruate and in it she became sexually defiled. Then if she ever saw any drop of blood in it, she would rub it off by applying her saliva.

Messenger of Allah, I have only one clothe and I menstruate in it, how should I do ? He said: When you are purified, wash it and pray in it. She asked: If the blood is not removed, (then what) ? He said: It is enough for you to wash the blood, its mark will not do any harm to you.

Mu'awiyah ibn AbuSufyan asked his sister Umm Habibah, the wife of the Prophet (ﷺ): Would the apostle of Allah (ﷺ) pray in the clothe in which he had an intercourse? She said: Yes, when he would not see any impurity in it.

The Messenger of Allah (ﷺ) would not pray in our wrappers or in our quilts. Ubaydullah said: My father (Mu'adh) doubted this.

The Prophet (ﷺ) would not in our quilts. Hammad said: I heard Sa'id b. Abi Sadaqah say: I asked Muhammad (b. Sirin) about it. He did not narrate it to me, but said: I heard it a long time ago and I do not know whom I heard it. I do not know whether I heard it from a trustworthy person or not. Make an inquiry about it.

The Prophet (ﷺ) prayed on a sheet of cloth put on by one of his wives who was menstruating. He was praying while (a part of) it was upon him.

The Messenger of Allah (ﷺ) would pray at night while I lay by his side during my menstrual period. A sheet of cloth would be partly on me and partly on him.

He witnessed me rubbing off the semen from the clothe of the Messenger of Allah (ﷺ). Abu Dawud said: Al-A'mash narrated it as narrated by al-Hakam.

I used to rub off the semen from the clothe of the Messenger of Allah (ﷺ). He would would pray in it. Abu Dawud said: Mughirah, Abu Ma'shar, and Wasil also narrated it to the same effect.

I heard 'Aishah say that she would wash semen from the clothe of the Messenger of Allah (ﷺ). She added: Then I would see a mark or marks (after washing).

Umm Qais daughter of Mihsan reported that she came to the Messenger of Allah (ﷺ) with her little son who had not attained the age of eating food. The Messenger of Allah (ﷺ) seated him in his lap, and he urinated on his clothe. He sent for water and sprayed it (over his clothe) and did not wash it.

Al-Husayn ibn Ali was (sitting) in the lap of the Messenger of Allah (ﷺ). He passed water on him. I said: Put on (another) clothe, and give me your wrapper to wash. He said: The urine of a female child should be washed (thoroughly) and the urine of a male child should be sprinkled over.

I used to serve the Prophet (ﷺ). Whenever he intended to wash himself, he would say: Turn your back towards me, So I would turn my back and hide him. (Once) Hasan or Husayn (may Allah be pleased with them) was brought to him and he passed water on his chest. I came to wash it. He said: It is only the urine of a female which should be washed; the urine of a male should be sprinkled over. 'Abbas (a narrator) said: Yahya b. al-Walid narrated the tradition to us. Abu Dawud said: He (Yahya) is Abu al-Za'ra'. Harun b. Tamim said on the authority of al-Hasan: All sorts of urine are equal.

The urine of a female (child) should be washed and the urine of a male (child) should be sprinkled over until the age of eating.

He narrated the tradition to the same effect, but he did not mention the words "until the age of eating". This version adds: Qatadah said: This is valid until the time they do not eat food; when they begin to eat, their urine should be washed.

Al-Hasan reported on the authority of his mother that she was Umm Salamah pouring water on the urine of the male child until the age when he did not eat food. When he began to eat food, she would wash (his urine). And she would wash the urine of the female child.

A bedouin entered the mosque while the Messenger of Allah (ﷺ) was sitting. He offered two rak'ahs of prayer, according to the version of Ibn 'Abdah. He then said: O Allah, have mercy on me and on Muhammad and do not have mercy on anyone along with us. The Prophet (ﷺ) said: You have narrowed down (a thing) that was broader. After a short while he passed a water in the corner of the mosque. The people rushed towards him. The Prophet (ﷺ) prevented them and said: You have been sent to facilitate and not create difficulties. Pour a bucket of water upon it.

A bedouin prayed with the Prophet (ﷺ). He then narrated the tradition (No 0380) about urinating of that bedouin. This version adds: The Prophet (ﷺ) said: Remove the earth where he urinated and throw it away and pour water upon the place. Abu Dawud said: This is a mursal tradition (i.e. the narrator quotes the Prophet (ﷺ) directly, although he did not see him). Ibn Ma'qil did not see the Prophet (ﷺ).

I used to sleep in the mosque in the lifetime of the Messenger of Allah (ﷺ) when I was young and bachelor. The dogs would urinate frequently visit the mosque, and no one would sprinkle over it.

The slave-mother of Ibrahim ibn AbdurRahman ibn Awf asked Umm Salamah, the wife of the Prophet (ﷺ): I am a woman having a long border of clothe and I walk in filthy place; (then what should I do?). Umm Salamah replied: The Messenger of Allah ( peace be upon him) said: What comes after it cleanses it.

She reported: I said Messenger of Allah, our road to the mosque has an unpleasant stench; what should we do when it is raining? He asked: Is there not a cleaner part after the filthy part of the road? She replied: Why not (there is one)! He said: It makes up for the other.

The Messenger of Allah (ﷺ) said: When any one of you treads with his sandal upon an unclean place, the earth will render it purified.

When any of you treads with his shoes upon something unclean, they will be purified with the earth.

'Aishah reported a similar tradition from the Messenger of Allah (ﷺ).

I was (lying) with the Messenger of Allah (ﷺ) and we had our garment over us, and we had put a blanket over it. When the day broke, the Messenger of Allah (ﷺ) took the blanket, wore it and went out and offered the dawn prayer. He then sat (in the mosque among the people). A man said: Messenger of Allah, this is a spot of blood. The Messenger of Allah (ﷺ) caught hold of it from around and sent it to me folded in the hand of a slave and said: Wash it and dry it and then send it to me. I sent for my vessel and washed it. I then dried it and returned it to him. The Messenger of Allah (ﷺ) came at noon while he had the blanket over him.

The Messenger of Allah (ﷺ) spat on his clothe and scrubbed with a part of it.

A similar tradition has also been narrated by Anas from the Prophet (ﷺ) through a different chain of narrators.

A man from among the people of Najd with disheveled hair came to the Messenger of Allah (ﷺ). The humming sound of his voice could be heard but what he was saying could not be understood. He came closer and it was then known that he was asking about Islam. The Messenger of Allah (ﷺ) said: Five times of prayer each day and night: He asked: Must I observe any more than them? He replied: No, unless you do it voluntarily. He (Talhah) said that the Messenger of Allah (ﷺ) mentioned fasting during the month of Ramadan. He asked: Must I observe anything else? He replied: No, unless you do it voluntarily. The Messenger of Allah (ﷺ) mentioned Zakat to him. He asked: Must I pay anything else? He replied: No, unless you do it voluntarily. The man then turned away saying: I swear by Allah, I shall not add anything to this or fall short of it. The Messenger of Allah (ﷺ) said: The man will be successful if he speaks truth.

He will be successful, by his father, if he speaks the truth; he will enter Paradise, by his father, if he speaks the truth.

The Messenger of Allah (ﷺ) said: Gabriel (ﷺ) led me in prayer at the House (i.e. the Ka'bah). He prayed the noon prayer with me when the sun had passed the meridian to the extent of the thong of a sandal; he prayed the afternoon prayer with me when the shadow of everything was as long as itself; he prayed the sunset prayer with me when one who is fasting breaks the fast; he prayed the night prayer with me when the twilight had ended; and he prayed the dawn prayer with me when food and drink become forbidden to one who is keeping the fast. On the following day he prayed the noon prayer with me when his shadow was as long as himself; he prayed the afternoon prayer with me when his shadow was twice as long as himself; he prayed the sunset prayer at the time when one who is fasting breaks the fast; he prayed the night prayer with me when about the third of the night had passed; and he prayed the dawn prayer with me when there was a fair amount of light. Then turning to me he said: Muhammad, this is the time observed by the prophets before you, and the time is anywhere between two times.

'Umar b. 'Abdul 'Aziz was sitting on the pulpit and he somewhat postponed the afternoon prayer. 'Urwah b. al-Zubair said to him: "Gabriel informed Muhammed (ﷺ) of the time of prayer". So 'Umar said to him: "Be sure of what you are saying". 'Urwah then replied: "I heard Bashir b. Abu Mas'ud say that he heard Abu Mas'ud al-Ansari say that he heard the Messenger of Allah (ﷺ) say: 'Gabriel came down and informed me of the time of prayer, and I prayed along with him, then prayed along with him, then I prayed along with him, then I prayed along with him, then I prayed along with him, reckoning with his fingers five times of the prayer.' I saw the Messenger of Allah (ﷺ) offering the Duhr prayer when the sun had passed the meridian. Sometimes he would delay it when it was sever heat ; and I witnessed that he prayer the 'Asr prayer when the sun was high and bright before the yellowness had overcome it; then a man could go off after the prayer and reach Dhu'l-Hulaifah before the sunset, and he would pray Maghrib when the sun had set ; and he would pray the 'Isha prayer when darkness prevailed over the horizon; sometime he would delay it until the people assembled; and once he prayer the fair prayer in the darkness of dawn and at another time he prayed it when it became fairly light; but later on he continued to pray in the darkness of dawn until his death; he never prayed it again in the light of the dawn." Abu Dawud said: This tradition has been transmitted from al-Zuhri by Ma'mar, Malik, Ibn 'Uyainah, Shu'aib b. Abi Hamzah, and al-Laith b. Sa'd and others; but they did not mention the time in which he (the Prophet) had prayer, nor did they explain it. And similarly it has been narrated by Hisham b. 'Urwah and Habib b. Abu Mazruq from 'Urwah like the report of Ma'mar and his companions. But Habib did not make a mention of Bashir. And Wahb b. Kaisan reported on the authority of Jabir from the Prophet (ﷺ) the time of the Maghrib prayer. He said: "Next day he (Gabriel) came to him at the time of the Maghrib prayer when the sun had already set. (He came both days) at the same time." Abu Dawud said: Similarly, this tradition has been transmitted by Abu Hurairah from the Prophet (ﷺ). He said: "Then he (Gabriel) led me in the sunset prayer next day at the same time." Similarly, this tradition has been narrated through a different chain by 'Abd Allah b. 'Amr b. al-'As, through a chain from Hassan b. 'Atiyyah, from 'Amr b. Shu'aib, from his father, on the authority from the Prophet (ﷺ).

A man asked the Prophet (ﷺ) but he did reply to him but he commanded Bilal, who made the announcement for the beginning of the time of the the fair prayer prayer when the dawn broke. He offered (the fair prayer) when a man (due to darkness) could not recognize the face of his companion ; or a man could not know the person who stood by his side. He then commanded Bilal who made announcement for the beginning of the time of the Zuhr prayer when the sun had passed the meridian until some said: Has the noon come ? While he (the Prophet) knew (the time) well. He the commanded Bilal who announced the beginning of the time of the 'Asr prayer when the sun was white and high. When the sunset he commanded Bilal who announced beginning of the time of the Maghrib prayer. When the twilight disappeared he commanded Bilal who announced the beginning of the Isha prayer. Next day he offered the Fajr prayer and returned until we said: Has the sun rise ? He observed the Zuhr prayer at the time he has previously observed the 'Asr prayer. He offered the 'Asr prayer at the time when the sun had become yellow or the evening had come. He offered the Maghrib prayer before the twilight had ended. He observed the Isha prayer when a third of the night had passed. He then asked: Where is the man who was asking me about the time of prayer. (Then replying to him he said): The time (of your prayer) lies within these two limits. Abu Dawud said: Sulaiman b. Musa has narrated this tradition about the time of the Maghrib prayer from Musa from 'Ata on the authority of Jabir from the Prophet (ﷺ). This version adds: He then offered the Isha prayer when a third of the night had passed, as narrated (he said the Isha prayer) when half the night had passed. This tradition has been transmitted by Ibn Buraidah on the authority of his father from the Prophet (ﷺ) in a similar way.

The time of the Zuhr prayer is as along as the time of the 'Asr prayer has not come; the time of the Asr prayer is as long as the sun has not become yellow ; the time of the Maghrib prayer is as long as the twilight has not ended; the time of the Isha prayer is up to midnight; and the time of the Fajr prayer is as long as the sun has not risen.

We asked Jabir about the time of the prayer of the Messenger of Allah (ﷺ). He said: He used to offer the Zuhr prayer in the midday heat, the 'Asr prayer when the sun was bright, the Maghrib prayer when the sun had completely set, the Isha prayer early when many people were present, but late if there were few, and the Fajr prayer in the darkness (of the dawn).

The Messenger of Allah (ﷺ) would offer the Zuhr prayer when the sun had passed the meridian; he would offer 'Asr prayer after which one of us would visit the skirts of Medina and return him while the sun was still bright; I forgot what he said about the Maghrib prayer; he did not fear postponing the Isha prayer until a third of night had passed, or he said: until the midnight had passed. He would dislike sleeping before it or talking after it. And he would offer the Fajr prayer when a man could recognize his neighbor whom he recognized well; and he would recite from sixty to a hundred verses during it.

I would offer my noon prayer with the Messenger of Allah (ﷺ) and took a handful of gravels so that they might become cold in my hand and I placed them (before me) so that I may put my forehead on them at the time when I would prostrate. I did this due to the intensity of heat.

The extent of the shadow when the Messenger of Allah prayed (the noon prayer) was three to five feet in summer and five to seven feet in winter.