SECTION ON PURIFICATION · 24 – RUBBING THE HAND ON THE EARTH AFTER PURIFICATION
45 – It is narrated from Abū Hurayra (may Allah be pleased with him) that he said:
When the Messenger of God (peace and blessings be upon him) went to the lavatory, I would bring water in a bowl or a small bucket. He would purify himself with it.
Abū Dāwūd said:
In Wakīʿ’'s narration: Then he would rub his hand on the earth, and then I would bring another bowl and he would perform ablution with it.
Abū Dāwūd said:
The hadith narrated by Aswad ibn ʿAmr is more complete. [63]
EXPLANATION
The word “tewīr” in the hadith text means a small cup made of copper or stone.
Rekrete: It means a small bucket made of leather.
The reason why the Messenger of Sublimity (peace and blessings be upon him) would rub his hand on the earth after purification is to remove the odor remaining on the hand after purification. For us, if we wash our hands with soap after purification, or with something else that cleans in the absence of soap, we will have fulfilled this sunnah.
[23] Tirmidhī; Kitāb al-Ṭahāra, chapter 16, number 20, p. 31, vol. 1; Nasāʾī, Kitāb al-Ṭahāra, chapter 15, p. 17, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 2, number 331, p. 120, vol. 1.
[24] Ibn Mājah, Kitāb al-Ṭahāra, chapter 22, numbers 121–335, p. 121.
[25] The real name of Abū Tayyāh is Yazīd b. Ḥumayd.
[26] Bukhārī, Kitāb al-Wuḍūʾ: chapter 9, vol. 1, p. 45; Muslim, Kitāb al-Ṭahāra, chapter 94, no. 3375, vol. 1, p. 200; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 9, no. 296, vol. 1, p. 108; Tirmidhī, Abwāb al-Ṭahāra, chapter 5, no. 7, vol. 1, p. 12
[27] Bukhārī, Kitāb al-Wuḍūʾ, chapter 9, vol. 1, p. 45; Muslim, Kitāb al-Ṭahāra, chapter 94, no. 375, vol. 1, p. 200; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, vol. 1, p. 20; Ibn Mājah, Kitāb al-Ṭahāra, chapter 9, no. 296, vol. 1, p. 108; Tirmidhī, Abwāb al-Ṭahāra, chapter s, vol. 1, no. 7, p. 12, also extracted it.
[28] Ibn Mājah, Kitāb al-Ṭahāra, chapter 9, vol. 1, no. 296, p. 108
[29] Muslim, Kitāb al-Ṭahāra, chapter 46, no. 262, vol. 1, p. 451; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, p. 4, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 16, no. 316, vol. 1, p. 115; Tirmidhī, Abwāb al-Ṭahāra, chapter 12, vol. 1, no. 16, p. 24, vol. 24
[30] Muslim, Kitāb al-Ṭahāra, chapter 38, Messenger 146; Nasāʾī, Kitāb al-Ṭahāra, chapter 7, R 39, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 16, Messenger 313, vol. 1, p. 114
[31] Bukhārī, Kitāb al-Wuḍūʾ, chapter 11, p. 45, vol. 1; Muslim, Kitāb al-Ṭahāra, chapter 74, no. 264, vol. 1, p. 149; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, vol. 1, p. 25; Ibn Mājah, Kitāb al-Ṭahāra, chapter 17, no. 318, vol. 1, p. 115; Tirmidhī, Abwāb al-Ṭahāra, chapter 7, no. 9, vol. 1, p. 15
[32] Ibn Mājah, Kitāb al-Ṭahāra, chapter 17, no. 319, vol. 1, p. 115
[33] Bukhārī, Kitāb al-Wuḍūʾ, chapter 12, vol. 1, p. 45; Muslim, Kitāb al-Ṭahāra, chapter 48, no. 266, vol. 1, p. 457; Ibn Mājah, Kitāb al-Ṭahāra, chapter 18, no. 322, vol. 1, p. 116
[34] Tirmidhī, Kitāb al-Ṭahāra, chapter 7, no. 9, vol. 1, p. 15; Ibn Mājah, Kitāb al-Ṭahāra, chapter 18, no. 325, vol. 1, p. 117
[35] Tirmidhī, Kitāb al-Ṭahāra, chapter 10, no. 14, p. 21, vol. 1
[36] Ibn Mājah, Kitāb al-Ṭahāra, chapter 24, no. 342, p. 123, vol. 1
[37] Muslim, Kitāb al-Ṭahāra, chapter 14, no. 370, p. 198, vol. 1; Tirmidhī, Abwāb al-Ṭahāra, chapter 67, no. 0, p. 150, vol. 1; Nasāʾī, Kitāb al-Ṭahāra, chapter 6, no. vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 27, no. 353, vol. 1, p. 127
[38] Nasāʾī, Kitāb al-Ṭahāra, chapter 6, no. 30, vol. 1, p. 41; Ibn Mājah, Kitāb al-Ṭahāra, chapter 27, no. 350, vol. 1, p. 126
[39] Muslim, Kitāb al-Ḥayḍ, chapter 30, no. 117, vol. 1, p. 282; Tirmidhī, Abwāb al-Daʿawāt, chapter Daʿwat al-Muslim mustajāba, no. 3381, vol. 5; Ibn Mājah, Kitāb al-Ṭahāra, chapter 11, no. 303, vol. 1, p. 110
[40] Tirmidhī, Kitāb al-Ṣalāt, chapter 16, no. 1746, vol. 4, p. 229; Ibn Mājah, Kitāb al-Ṭahāra, chapter 11, no. 303, vol. 1, p. 110
[41] Bukhārī, Kitāb al-Wuḍūʾ, chapter 57, vol. 1, p. 60; Muslim, Kitāb al-Ṭahāra, chapter 34, no. 292, vol. 1, p. 240; Nasāʾī, Kitāb al-Ṭahāra, chapter 5, vol. 1, p. 35, no. 39; Ibn Mājah, Kitāb al-Ṭahāra, chapter 26, p. 125, no. 347, vol. 1; Tirmidhī, Abwāb al-Ṭahāra, chapter 53, no. 70, p. 102, vol. 1; Tirmidhī, Abwāb al-Ṭahāra, chapter 53, no. 70, p. 102, vol. 1
[42] Bukhārī, Kitāb al-Wuḍūʾ, chapter 57, vol. 1, p. 60; Muslim, Kitāb al-Ṭahāra, chapter 34, no. 292, vol. 1, p. 240; Tirmidhī, Abwāb al-Ṭahāra, chapter 53, no. 70, vol. 1, p. 102; Nasāʾī, Kitāb al-Ṭahāra, chapter 3, no. 37, vol. 1, p. 35; Ibn Mājah, Kitāb al-Ṭahāra, chapter 26, no. 347, vol. 1, p. 125
[43] Nasāʾī, Kitāb al-Ṭahāra, chapter 5, no. 30, vol. 1, p. 34; Ibn Mājah, Kitāb al-Ṭahāra, chapter 14, no. 309, vol. 1, p. 192
[44] Bukhārī, Kitāb al-Wuḍūʾ, chapter 66, vol. 1, p. 62; Muslim, Kitāb al-Ṭahāra, chapter 22, no. 273, vol. 1, p. 228; Tirmidhī, Abwāb al-Ṭahāra, chapter 9, no. 13, p. 19, vol. 1; Nasāʾī, Kitāb al-Ṭahāra, chapter 5, vol. 1, p.; Ibn Mājah, Kitāb al-Ṭahāra, chapter 13, no. 305, vol. 1, p. 111
[45] This noble hadith was extracted by Nasāʾī, Kitāb al-Ṭahāra, chapter 6, vol. 1.
[46] This noble hadith was extracted by Muslim, Kitāb al-Ṭahāra, chapter 20, no. 269, vol. 1, p. 226.
[47] This noble hadith was extracted by Ibn Mājah, Kitāb al-Ṭahāra, chapter 21, p. 119, vol. 1, no. 328.
[48] This noble hadith was extracted by Tirmidhī, Kitāb al-Ṭahāra, chapter 17, no. 21, vol. 1, p. 32; Nasāʾī, Kitāb al-Ṭahāra, chapter 6, no. 36, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 12, no. 304, vol. 1, p. 111.
[49] Nasāʾī, Kitāb al-Ṭahāra, chapter on the Prohibition of Connecting with the Remnants of the Junub, no. 239, vol. 1
[50] Nasāʾī, Kitāb al-Ṭahāra, chapter 6, vol. 1, no. 39
[51] Tirmidhī, Kitāb al-Ṭahāra, chapter 5, no. 7, vol. 1, p. 12; Ibn Mājah, Kitāb al-Ṭahāra, chapter 10, no. 200, vol. 1, p. 11
[52] Bukhārī, Kitāb al-Ṭahāra, chapter 19, vol. 1, p. 47; Muslim, Kitāb al-Ṭahāra, chapter 18, no. 267, vol. 1, p. 225; Tirmidhī, Abwāb al-Ṭahāra, chapter 11, no. 15, vol. 1, p. 23; Nasāʾī, Kitāb al-Ṭahāra, chapter 5, no. 25, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 15, no. 310, vol. 1, p. 113
[53] Bukhārī, Kitāb al-Wuḍūʾ, chapter 31, Clothing and Food; Muslim, Kitāb al-Ṭahāra, chapter 19, no. 268, vol. 1, p. 226; Tirmidhī, Kitāb al-Ṣalāt, chapter 428, no. 608, vol. 2, p. 506; Nasāʾī, Kitāb al-Ṭahāra, no. 112, vol. 1, Kitāb al-Zīna, no. 5062; Ibn Mājah, Kitāb al-Ṭahāra, no. 401
[54] This noble hadith was extracted by Ibn Mājah, Kitāb al-Ṭibb, chapter 26, no. 3498, vol. 2, p. 1157.
[55] Shaybān al-Qiṭbānī (may Allah be pleased with him) narrated from Rufayfiʿ ibn Thābit, from Salama ibn Muhallal, from Abū ʿUmayra al-Muzanī, and from him, Shuyaym ibn Bayṭān and Bāqir ibn Suwayʿa also narrated. Abū Dāwūd narrated from him only one hadith in the chapter of purification (Tahdhīb al-Tahdhīb, vol. 4, p. 373).
[56] Nasāʾī, Kitāb al-Zīna, no. 5070
[57] This hadith was narrated by Muslim, Kitāb al-Ṭahāra, chapter 17, no. 263, vol. 1, p. 224
[58] This noble hadith was narrated only by Abū Dāwūd.
[59] Nasāʾī, Kitāb al-Ṭahāra, chapter 7, no. 44, vol. 1
[60] Ibn Mājah, Kitāb al-Ṭahāra, chapter 16, no. 315, vol. 1, p. 114
[61] Ibn Mājah, Kitāb al-Ṭahāra, chapter 20, vol. 1, no. 327, p. 118
[62] This hadith: Tirmidhī, Kitāb al-Ṭahāra, Kitāb Tafsīr al-Qurʾān, chapter: Tafsīr of Sūrat al-Tawba, no. 3099; Ibn Mājah, Kitāb al-Ṭahāra, chapter 28, no. 357, vol. 1, p. 128; Ibn Mājah, Kitāb al-Ṭahāra, chapter 28, no. 357, vol. 1, p. 128
[63] Ibn Mājah, Kitāb al-Ṭahāra, chapter 29, no. 358, vol. 1, p. 928
[23]. Tirmidhī; Kitāb al-Ṭahāra, chapter 16, number 20, p. 31, vol. 1; Nasāʾī, Kitāb al-Ṭahāra, chapter 15, p. 17, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 2, number 331, p. 120, vol. 1.
[24]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 22, numbers 121–335, p. 121.
[25]. The real name of Abū Tayyāh is Yazīd b. Ḥumayd.
[26]. Bukhārī, Kitāb al-Wuḍūʾ: chapter 9, vol. 1, p. 45; Muslim, Kitāb al-Ṭahāra, chapter 94, no. 3375, vol. 1, p. 200; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 9, no. 296, vol. 1, p. 108; Tirmidhī, Abwāb al-Ṭahāra, chapter 5, no. 7, vol. 1, p. 12
[27]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 9, vol. 1, p. 45; Muslim, Kitāb al-Ṭahāra, chapter 94, no. 375, vol. 1, p. 200; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, vol. 1, p. 20; Ibn Mājah, Kitāb al-Ṭahāra, chapter 9, no. 296, vol. 1, p. 108; Tirmidhī, Abwāb al-Ṭahāra, chapter s, vol. 1, no. 7, p. 12, also extracted it.
[28]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 9, vol. 1, no. 296, p. 108
[29]. Muslim, Kitāb al-Ṭahāra, chapter 46, no. 262, vol. 1, p. 451; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, p. 4, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 16, no. 316, vol. 1, p. 115; Tirmidhī, Abwāb al-Ṭahāra, chapter 12, vol. 1, no. 16, p. 24, vol. 24
[30]. Muslim, Kitāb al-Ṭahāra, chapter 38, Messenger 146; Nasāʾī, Kitāb al-Ṭahāra, chapter 7, R 39, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 16, Messenger 313, vol. 1, p. 114
[31]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 11, p. 45, vol. 1; Muslim, Kitāb al-Ṭahāra, chapter 74, no. 264, vol. 1, p. 149; Nasāʾī, Kitāb al-Ṭahāra, chapter 4, vol. 1, p. 25; Ibn Mājah, Kitāb al-Ṭahāra, chapter 17, no. 318, vol. 1, p. 115; Tirmidhī, Abwāb al-Ṭahāra, chapter 7, no. 9, vol. 1, p. 15
[32]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 17, no. 319, vol. 1, p. 115
[33]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 12, vol. 1, p. 45; Muslim, Kitāb al-Ṭahāra, chapter 48, no. 266, vol. 1, p. 457; Ibn Mājah, Kitāb al-Ṭahāra, chapter 18, no. 322, vol. 1, p. 116
[34]. Tirmidhī, Kitāb al-Ṭahāra, chapter 7, no. 9, vol. 1, p. 15; Ibn Mājah, Kitāb al-Ṭahāra, chapter 18, no. 325, vol. 1, p. 117
[35]. Tirmidhī, Kitāb al-Ṭahāra, chapter 10, no. 14, p. 21, vol. 1
[36]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 24, no. 342, p. 123, vol. 1
[37]. Muslim, Kitāb al-Ṭahāra, chapter 14, no. 370, p. 198, vol. 1; Tirmidhī, Abwāb al-Ṭahāra, chapter 67, no. 0, p. 150, vol. 1; Nasāʾī, Kitāb al-Ṭahāra, chapter 6, no. vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 27, no. 353, vol. 1, p. 127
[38]. Nasāʾī, Kitāb al-Ṭahāra, chapter 6, no. 30, vol. 1, p. 41; Ibn Mājah, Kitāb al-Ṭahāra, chapter 27, no. 350, vol. 1, p. 126
[39]. Muslim, Kitāb al-Ḥayḍ, chapter 30, no. 117, vol. 1, p. 282; Tirmidhī, Abwāb al-Daʿawāt, chapter Daʿwat al-Muslim mustajāba, no. 3381, vol. 5; Ibn Mājah, Kitāb al-Ṭahāra, chapter 11, no. 303, vol. 1, p. 110
[40]. Tirmidhī, Kitāb al-Ṣalāt, chapter 16, no. 1746, vol. 4, p. 229; Ibn Mājah, Kitāb al-Ṭahāra, chapter 11, no. 303, vol. 1, p. 110
[41]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 57, vol. 1, p. 60; Muslim, Kitāb al-Ṭahāra, chapter 34, no. 292, vol. 1, p. 240; Nasāʾī, Kitāb al-Ṭahāra, chapter 5, vol. 1, p. 35, no. 39; Ibn Mājah, Kitāb al-Ṭahāra, chapter 26, p. 125, no. 347, vol. 1; Tirmidhī, Abwāb al-Ṭahāra, chapter 53, no. 70, p. 102, vol. 1; Tirmidhī, Abwāb al-Ṭahāra, chapter 53, no. 70, p. 102, vol. 1
[42]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 57, vol. 1, p. 60; Muslim, Kitāb al-Ṭahāra, chapter 34, no. 292, vol. 1, p. 240; Tirmidhī, Abwāb al-Ṭahāra, chapter 53, no. 70, vol. 1, p. 102; Nasāʾī, Kitāb al-Ṭahāra, chapter 3, no. 37, vol. 1, p. 35; Ibn Mājah, Kitāb al-Ṭahāra, chapter 26, no. 347, vol. 1, p. 125
[43]. Nasāʾī, Kitāb al-Ṭahāra, chapter 5, no. 30, vol. 1, p. 34; Ibn Mājah, Kitāb al-Ṭahāra, chapter 14, no. 309, vol. 1, p. 192
[44]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 66, vol. 1, p. 62; Muslim, Kitāb al-Ṭahāra, chapter 22, no. 273, vol. 1, p. 228; Tirmidhī, Abwāb al-Ṭahāra, chapter 9, no. 13, p. 19, vol. 1; Nasāʾī, Kitāb al-Ṭahāra, chapter 5, vol. 1, p.; Ibn Mājah, Kitāb al-Ṭahāra, chapter 13, no. 305, vol. 1, p. 111
[45]. This noble hadith was extracted by Nasāʾī, Kitāb al-Ṭahāra, chapter 6, vol. 1.
[46]. This noble hadith was extracted by Muslim, Kitāb al-Ṭahāra, chapter 20, no. 269, vol. 1, p. 226.
[47]. This noble hadith was extracted by Ibn Mājah, Kitāb al-Ṭahāra, chapter 21, p. 119, vol. 1, no. 328.
[48]. This noble hadith was extracted by Tirmidhī, Kitāb al-Ṭahāra, chapter 17, no. 21, vol. 1, p. 32; Nasāʾī, Kitāb al-Ṭahāra, chapter 6, no. 36, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 12, no. 304, vol. 1, p. 111.
[49] Nasāʾī, Kitāb al-Ṭahāra, chapter on the Prohibition of Connecting with the Remnants of the Junub, no. 239, vol. 1
[50]. Nasāʾī, Kitāb al-Ṭahāra, chapter 6, vol. 1, no. 39
[51]. Tirmidhī, Kitāb al-Ṭahāra, chapter 5, no. 7, vol. 1, p. 12; Ibn Mājah, Kitāb al-Ṭahāra, chapter 10, no. 200, vol. 1, p. 11
[52]. Bukhārī, Kitāb al-Ṭahāra, chapter 19, vol. 1, p. 47; Muslim, Kitāb al-Ṭahāra, chapter 18, no. 267, vol. 1, p. 225; Tirmidhī, Abwāb al-Ṭahāra, chapter 11, no. 15, vol. 1, p. 23; Nasāʾī, Kitāb al-Ṭahāra, chapter 5, no. 25, vol. 1; Ibn Mājah, Kitāb al-Ṭahāra, chapter 15, no. 310, vol. 1, p. 113
[53]. Bukhārī, Kitāb al-Wuḍūʾ, chapter 31, Clothing and Food; Muslim, Kitāb al-Ṭahāra, chapter 19, no. 268, vol. 1, p. 226; Tirmidhī, Kitāb al-Ṣalāt, chapter 428, no. 608, vol. 2, p. 506; Nasāʾī, Kitāb al-Ṭahāra, no. 112, vol. 1, Kitāb al-Zīna, no. 5062; Ibn Mājah, Kitāb al-Ṭahāra, no. 401
[54]. This noble hadith was extracted by Ibn Mājah, Kitāb al-Ṭibb, chapter 26, no. 3498, vol. 2, p. 1157.
[55]. Shaybān al-Qiṭbānī (may Allah be pleased with him) narrated from Rufayfiʿ ibn Thābit, from Salama ibn Muhallal, from Abū ʿUmayra al-Muzanī, and from him, Shuyaym ibn Bayṭān and Bāqir ibn Suwayʿa also narrated. Abū Dāwūd narrated from him only one hadith in the chapter of purification (Tahdhīb al-Tahdhīb, vol. 4, p. 373).
[56]. Nasāʾī, Kitāb al-Zīna, no. 5070
[57]. This hadith was narrated by Muslim, Kitāb al-Ṭahāra, chapter 17, no. 263, vol. 1, p. 224
[58]. This noble hadith was narrated only by Abū Dāwūd.
[59]. Nasāʾī, Kitāb al-Ṭahāra, chapter 7, no. 44, vol. 1
[60]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 16, no. 315, vol. 1, p. 114
[61]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 20, vol. 1, no. 327, p. 118
[62]. This hadith: Tirmidhī, Kitāb al-Ṭahāra, Kitāb Tafsīr al-Qurʾān, chapter: Tafsīr of Sūrat al-Tawba, no. 3099; Ibn Mājah, Kitāb al-Ṭahāra, chapter 28, no. 357, vol. 1, p. 128; Ibn Mājah, Kitāb al-Ṭahāra, chapter 28, no. 357, vol. 1, p. 128
[63]. Ibn Mājah, Kitāb al-Ṭahāra, chapter 29, no. 358, vol. 1, p. 928
1 – From Mugīra b. Shuʿba (may Allah be pleased with him): When the Messenger of God (peace and blessings be upon him) would relieve himself (in the open), he would go far from the sight of people. [23]
2 – From Jābir (may Allah be pleased with him): When the Messenger of God (peace and blessings be upon him) wanted to relieve himself, he would go so far that no one could see him. [24]
3 – Abū Tayyāh [25] narrated that one of his teachers said to him:
When ʿAbdullāh ibn ʿAbbās came to Basra, he was narrating hadith from Abū Mūsā. ʿAbdullāh wrote a letter to Abū Mūsā to ask him some things. Abū Mūsā replied: One day I was with our Prophet (peace and blessings be upon him). He wanted to urinate, came to a soft place by a wall, relieved himself, and then said: “When one of you wants to urinate, let him seek a (soft) place so that his urine does not splash on him.”
He would say, “I seek refuge in Allah from the jinn and filth.” [26]
He narrated, “I seek refuge in Allah.” [27]
“Indeed, in these (palm-leaf woven) toilets, (devils) are present. When one of you comes to the toilet, let him say: I seek refuge in Allah from the devils and filth.” [28]
7 – It is narrated from Salmān (may Allah be pleased with him) that he said:
Salmān was told (by the Jews): Your Prophet has taught you everything, even the manner of sitting in the toilet. He replied: Yes, our Prophet forbade us from facing the qibla while relieving ourselves, from cleaning ourselves with the right hand, from cleaning with less than three stones, and from cleaning with animal dung or bones. [29]
The Messenger of God (peace and blessings be upon him) would command the use of three stones and prohibit cleaning with bone fragments and animal dung. [30]
Abū Ayyūb said: When we came to Syria, we found toilets built facing the qibla; there, we would turn sideways (at such times) and seek forgiveness from Allah. [31]
The Prophet (peace and blessings be upon him) forbade us from facing either of the two qiblas (the Kaʿba and Masjid al-Aqṣā) while relieving ourselves. [32]
(One day) I had gone up to the roof of the house. I saw the Prophet (peace and blessings be upon him) relieving himself on two bricks, facing towards Masjid al-Aqṣā. [33]
– The Prophet (peace and blessings be upon him) forbade us from facing the qibla while relieving ourselves. However, about a year before his death, I saw him facing the qibla while urinating. [34]
– When the Prophet (peace and blessings be upon him) was about to relieve himself, he would not gather up (uncover) his garment until he was close to the ground. [35]
“Two people should not go out together to relieve themselves while talking and with their private parts exposed. For Allah the Exalted is angered by such a situation.” [36]
While the Prophet (peace and blessings be upon him) was urinating, a man came and greeted him. The Prophet (peace and blessings be upon him) did not return the greeting. [37]
17 – From Muhājir Khalīl b. Gunfudh (may Allah be pleased with him): This person came to the Prophet (peace and blessings be upon him) while he was urinating and greeted him. The Prophet (peace and blessings be upon him) did not return his greeting. After finishing, he apologized and said: “I did not like to mention the Mighty and Majestic Allah without purification.” Or he said, instead of “ṭuhrun,” “ʿalā ṭahāra.” [38]
– The Prophet (peace and blessings be upon him) would remember Allah in every state. [39]
When the Prophet (peace and blessings be upon him) was about to enter the toilet, he would remove his ring and put it aside. [40]
Then he asked for a fresh palm branch. (They brought it.) He split it in two, planted one piece on one grave and the other on the other, and said: “It is hoped that their punishment will be lightened as long as these branches do not dry.” [41] In the narration of the transmitter Hennād, instead of “he would not avoid” (yastanzihu), it is “he would not cover himself” (yastatiru).
He said, “He would not avoid.” [42]
ʿĀṣim, narrating from Abū Wāʾil, who narrated from Abū Mūsā, who narrated from the Messenger of God: “Urine would touch the body of one of them,” he said. [43]
The Prophet (peace and blessings be upon him) came to a people’s garbage dump, urinated standing, then asked for water and wiped over his leather socks. [44]
Under the Prophet’s (peace and blessings be upon him) bed there was a vessel made of date palm wood, and on some nights he would urinate in it. [45]
– “It is to urinate on people’s paths and in the shade.” he said. [46]
26 – It is narrated from Muʿādh ibn Jabal (may Allah be pleased with him):
The Prophet (peace and blessings be upon him) said: “Beware of three places that cause curses: urinating in water channels, in the middle of the road, and in the shade.” [47]
Ahmad said: Then he would perform ablution there; indeed, most doubts come from that. [48]
He forbade any of us from combing ourselves every day or urinating where we bathe. [49]
– He replied: They say holes are the dwellings of the jinn. [50]
He would say: “O my Lord, I seek Your forgiveness.” [51]
“When one of you urinates, let him not touch his private part with his right hand. When he goes to the toilet, let him not clean himself with his right hand, and when drinking, let him not drink in a single breath.” [52]
33 – ʿĀʾisha (may Allah be pleased with her) said: The right hand of the Messenger of God (peace and blessings be upon him) was for purification and eating, and his left hand was for the toilet and cleaning impurity from his body and clothes. [53]
“Whoever applies kohl, let him do it an odd number of times; whoever does so has done well, and there is no sin on one who does not. Whoever uses stones for cleaning, let him do it an odd number of times; whoever does so has done well, and there is no sin on one who does not. Whoever eats something and picks his teeth, let him spit out what comes from his teeth and swallow what touches his tongue; whoever does so has done well, and there is no hardship for one who does not. Whoever goes to the toilet, let him cover himself; if he cannot find anything to cover himself, let him pile up sand and turn his back to it. For Satan plays with the sitting place of the son of Adam. Whoever does this has done well, and there is no sin on one who does not.” [54]
36 – It is narrated from Shaybān al-Qiṭbānī [55] (may Allah be pleased with him) that he said: Maslama b. Muhallal (while governor in Egypt) appointed Rufayfiʿ b. Thābit as governor of the lower part of Egypt. Shaybān says: We walked together with Rufayfiʿ from Kumu Shurayk to Alqama, or from Alqama to Kumu Shurayk. Rufayfiʿ wanted to go to the city of Alqam. Rufayfiʿ said: In the lifetime of the Prophet (peace and blessings be upon him), one of us would take a weak camel of a brother in faith (to use in battle) on the condition that half the spoils would be his and half mine. (In the division) if the iron tip of the arrow or the bow belonged to one, the un-tipped arrow would belong to the other. Then he said: The Prophet (peace and blessings be upon him) said to me: “O Rufayf, perhaps you will live a long time after me, so inform the people: whoever oils his beard to make it curl, or hangs a string or bead around his neck for the evil eye, or cleans himself with animal dung or bone, Muhammad (peace and blessings be upon him) is free from him, distant from him.” [56]
36 – It is narrated from Shaybān al-Qiṭbānī [55] (may Allah be pleased with him) that he said: Maslama b. Muhallal (while governor in Egypt) appointed Rufayfiʿ b. Thābit as governor of the lower part of Egypt. Shaybān says: We walked together with Rufayfiʿ from Kumu Shurayk to Alqama, or from Alqama to Kumu Shurayk. Rufayfiʿ wanted to go to the city of Alqam. Rufayfiʿ said: In the lifetime of the Prophet (peace and blessings be upon him), one of us would take a weak camel of a brother in faith (to use in battle) on the condition that half the spoils would be his and half mine. (In the division) if the iron tip of the arrow or the bow belonged to one, the un-tipped arrow would belong to the other. Then he said: The Prophet (peace and blessings be upon him) said to me: “O Rufayf, perhaps you will live a long time after me, so inform the people: whoever oils his beard to make it curl, or hangs a string or bead around his neck for the evil eye, or cleans himself with animal dung or bone, Muhammad (peace and blessings be upon him) is free from him, distant from him.” [56]
The Prophet (peace and blessings be upon him) forbade us from cleaning ourselves with bones and animal dung. [57]
– “O Muhammad! Forbid your community from cleaning themselves with bones, dung, and coal. For Allah has made them sustenance for us,” they said. The Prophet (peace and blessings be upon him) then forbade cleaning with these. [58]
“When one of you goes to the latrine, let him take three stones with him to clean himself. Those (three stones) suffice for purification.” [59]
The Messenger of God (peace and blessings be upon him) was asked about the number of stones to use for purification, and he said: “It is done with three stones in which there is no dung.” [60]
– “I was not commanded to use water for purification at every urination. If I did so, it would become a sunnah for my community.” [61]
The people of Qubāʾ used to clean themselves with water. This verse was revealed about them. [62]
The hadith narrated by Aswad ibn ʿAmr is more complete. [63]