A.

  AARON:

   

   20:25 - (Moses) said: "O my Lord! expand me my breast;" 2552

  20:29 - "And give me a Minister from my family

20:30 - Aaron my brother;

20:31 - "Add to my strength through him 2554

2552   The breast is reputed to be the seat of knowledge and affections. The gift of the highest spiritual insight is what he prays for first. Cf. xciv. 1. This was the most urgent in point of time. There are three other things he also asks for: viz. (1) Allah's help in his task, which at first appears difficult to him, (2) the gift of eloquence, and the removal of the impediment from his speech; and (3) the counsel and constant attendance with him of his brother Aaron, whom he loved and trusted, for he would otherwise be alone among the Egyptians. (20.25)

2553   Literally, "Loosen a knot from my tongue". (20.27)

2554   Literally, "Strengthen my back with him". A man's strength lies in his back and backbone so that he can stand erect and boldly face his tasks. (20.31)

19:53 - And out of Our Mercy We gave him his brother Aaron (also) a prophet. 2505

2505    Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in histongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request; xx. 25-36. (19.53)

 Sahih Al-Bukhari Hadith
Hadith 4.606 Narrated by
Malik bin Sasaa

Allah's Apostle talked to his companions about his Night Journey to the Heavens. When he reached the fifth Heaven, he met Aaron. (Gabriel said to the Prophet), "This is Aaron." The Prophet said, "Gabriel greeted and so did I, and he returned the greeting saying, 'Welcome, O Pious Brother and Pious Prophet.' "

 Sahih Al-Bukhari Hadith
Hadith 5.700          Narrated by
Sad  

Allah's Apostle set out for Tabuk. appointing 'Ali as his deputy (in Medina). 'Ali said, "Do you want to leave me with the children and women?" The Prophet said, "Will you not be pleased that you will be to me like Aaron to Moses? But there will be no prophet after me."

   See under “Prophets”

  ABANDONED  HOMES;

2:243 - Didst thou not turn thy vision to those who abandoned their homes though they were thousands (in number) for fear of death?  Allah said to them: "Die."  Then He restored them to life.  For Allah is full of bounty to mankind but most of them are ungrateful. 274

274      We now return to the subject of Jihad, which we left at n. 214-216.  We are to be under no illusion about it.  If we are not prepared to fight for our faith, with our lives and all our resources, both our lives and our resources will be wiped out by our enemies.  As to life, God gave it, and a coward is not likely to save it.  It has happened again and again in history that men who tamely submitted to be driven from their homes although they were more numerous than their enemies had the sentence of death pronounced on them for their cowardice, and they deserved it.  But God gives further and further chances in His mercy.  This is a lesson to every generation.  The Commentators differ as to the exact episode referred to, but the wording is perfectly general, and so is the lesson to be learnt from it. (2.243)

9:16 - Or think ye that ye Shall be abandoned as though Allah did not know those among you who strive with might and main and take none for friends and protectors except Allah His apostle and the (community of) believers?  But Allah is well-acquainted with (all) that ye do. 1265

1265   We must all be tested and tried, but Allah knows our inmost hearts, and He will support those who strive in His way, out of sincere love for Him, His Prophet, and the body of the true men of faith. (9.16)

  ABLUTION:

4:43 - O ye who believe! approach not prayers with a mind befogged until ye can understand all that ye say nor in a state of ceremonial impurity (except when travelling on the road) until after washing your whole body if ye are ill or on a journey or one of you cometh from offices of nature or ye have been in contact with women and ye find no water then take for yourselves clean sand or earth and rub therewith your faces and hands.  For Allah doth blot out sins and forgive again and again. 562 563

562     The reference is either to a state of intoxication or to a dazed state of mind on account of drowsiness or some other cause. Or perhaps both are implied. Before the prohibition of intoxicants altogether was promulgated, it was at least unbecoming that people should come to prayers in such a state. For prayers it is only right that we should collect our whole minds and approach Allah in a spirit of reverence. (4.43)

563     The strictest cleanliness and purity of mind and body are required, especially at the time of prayer. But there are circumstances when water for ablutions is not easily obtainable, especially in the dry conditions of Arabia, and then washing with dry sand or clean earth is recommended. Four such circumstances are mentioned: the two last when washing is specially required; the two first when washing may be necessary, but it may not be easy to get water. For a man, when he is ill, cannot walk out far to get water, and a man on a journey has no full control over his supplies. In all four cases, where water cannot be got, cleaning with dry sand or dry earth is recommended. This is called Tayammum. (4.43)

5:6 - O ye who believe! when ye prepare for prayer wash your faces and your hands (and arms) to the elbows; rub your heads (with water); and (wash) your feet to the ankles.  If ye are in a state of ceremonial impurity bathe your whole body.  But if ye are ill or on a journey or one of you cometh from offices of nature or ye have been in contact with women and ye find no water then take for yourselves clean sand or earth and rub therewith your faces and hands.  Allah doth not wish to place you in a difficulty but to make you clean and to complete His favor to you that ye may be grateful. 702 703 704

702 - These are the essentials of Wudhu, or ablutions preparatory to prayers, viz., (1) to bathe the whole face in water, and (2) both hands and arms to the elbows, with (3) a little rubbing of the head with water (as the head is usually protected and comparatively clean), and (4) the bathing of the feet to the ankles. In -addition, following the practice of the Prophet, it is usual first to wash the mouth, and the nose before proceeding with the face, etc. (5.6)

703     Cf. iv. 43 and n. 563. Ritual impurity arises from sex pollution. (5.6)

704     This is Tayammum, or wiping with clean sand or earth where water is not available. I take it that this substitute is permissible both for Wudhu and for a full bath, in the circumstances mentioned. (5.6)

 Fiqh-us-Sunnah
Fiqh 1.42b

Renewing the ablution for every prayer

Said Buraidah, "The Prophet, upon whom be peace, made ablution for every prayer. On the day of the conquest of Makkah, he made ablution, wiped over his socks and prayed a number of times with just one ablution. 'Umar said to him, 'O Messenger of Allah, you did something that you have not done (before).' He answered, 'I did it on purpose, 'Umar."' (Related by Ahmad, Muslim and others.)

Said Anas ibn Malik, "The Prophet, upon whom be peace, used to make ablution for every prayer." He was asked, "And what did you people use to do?" Malik said, "We prayed the prayers with one ablution unless we nullified it." (Related by Ahmad and al-Bukhari . )

Abu Hurairah reported that the Prophet said, "Were it not to be a hardship on my people, I would order them to make ablution for every prayer." (Related by Ahmad with a hassan chain.)

Ibn 'Umar reported that the Prophet, upon whom be peace, said, "Whoever makes ablution while he is already in a state of purity will have ten good deeds written for him."~ø (Related by Abu Dawud, at-Tirmidhi, and Ibn Majah.)

 

Fiqh-us-Sunnah
 Fiqh 1.43

Notes of importance concerning ablution

It is permissible to speak while performing ablution.  There is nothing reported from the sunnah that prohibits it.

Making supplications while washing the extremities is based on false hadith. It is best for the person to use only the supplications mentioned under the Sunnah Acts of Ablution.

If the person who is making ablution has a doubt concerning how many times he has washed a particular part of the body, he should go by the number he is certain about.

If any barrier or substance with weight, such as wax, is found on the body, it would invalidate one's ablution unless it is removed and the ablution is performed again. Coloring, like henna, is permissible, as it does not affect the ablution's correctness.

People with unusual circumstances (i.e. women with "prolonged flows of blood"), people who cannot control their urine, people with flatulence, and so on, should perform one ablution for each prayer whether their problem exists all or part of the time. Their prayers will be acceptable even while their problems are occuring.

One may be assisted by others in performing ablution.

One may use a towel to dry himself during any time of the year.

 Fiqh-us-Sunnah
Fiqh 1.36a

Touching the sexual organ without any "barrier" between the hand and the organ

Busrah bint Safwan narrated that the Prophet, upon whom be peace, said, "Whoever touches his sexual organ cannot pray until he performs ablution."

This hadith is related by "the five." At-Tirmidhi classified it as sahih and al-Bukhari called it the most authentic report on that topic. Malik, ash-Shaifi, Ahmad and others also narrated it. Abu Dawud said, "I asked Ahmad, 'Is the hadith of Busrah authentic?' He said, 'Certainly it is authentic." In the narration of Ahmad and an-Nasa'i, Busrah heard the Prophet saying, "Ablution is to be made by the one who touches his sexual organ." This is general and encompasses touching one's own sexual organs or touching somebody else's. Abu Hurairah reported the Prophet as saying, "Whoever touches his sexual organ without any covering (between them) must perform ablution." (Related by Ahmad, Ibn Hibban and al-Hakim, who classified it as sahih, as did Ibn 'Abdul-Barr.)

Said Ibn as-Sakin, "That hadith is from the best of what has been related on this topic." Ash-Shaf'i related: "Any man who touches his penis must perform ablution. Any women who touches her vagina must perform ablution." Commenting on its authenticity, Ibn alQayyim quotes al-Hazimi who says, "That chain is sahih." The Hanifiyyah are of the opinion, based on the following hadith, that touching the sexual organ does not nullify the ablution: "A man asked the Prophet if a man who touches his penis has to perform ablution. Said the Prophet, upon whom be peace, "No, it is just a part of you." (Related by "the five." Ibn Hibban classified it as sahih, and Ibn al-Madini said, "It is better than the hadith of Busrah.'')

Fiqh-us-Sunnah
Fiqh 1.39

   Of doubts whether or not one has released gas

This is the case where the person cannot quite recall if he is in a state of purity or not. Such a state of mind does not nullify ablution, regardless of whether the person is in prayer or not, until he is certain that he has nullified his ablution. 'Abbad ibn Tameem related that his uncle queried the Prophet about a person who feels something in his abdomen while praying. Said the Prophet, "He should not leave (the prayer) until he hears it or smells it." (Related by Muslim, Abu Dawud and at-Tirmidhi). It does not mean that its sound or bad smell nullifies ablution, but that the person must be certain about the fact that he has nullified his ablution. Says Ibn al-Mubarak, "If one is uncertain about his condition of purity, he does not need to perform a new ablution." If one is certain that he has nullified his ablution and doubts whether he has purified himself or not, he must perform a new ablution.

 Sunan of Abu-Dawood
Hadith 48      Narrated by
Abdullah ibn Hanzalah ibn AbuAmir

Muhammad ibn Yahya ibn Habban asked Abdullah ibn Abdullah ibn Umar about the reason for Ibn Umar's performing ablution for every prayer, whether he was with or without ablution. He replied: Asma', daughter of Zayd ibn al-Khattab, reported to me that Abdullah ibn Hanzalah ibn AbuAmir narrated to her that the Apostle of Allah (peace be upon him) was earlier commanded to perform ablution for every prayer whether or not he was with ablution. When it became a burden for him, he was ordered to use tooth-stick for every prayer. As Ibn Umar thought that he had the strength (to perform the ablution for every prayer), he did not give up performing ablution for every prayer.

 Fiqh-us-Sunnah
Fiqh 1.38b

Eating camel meat

That this does not nullify the ablution was the opinion of the four rightly guided caliphs, the companions and the following generation, although there is an authentic hadith that states one should make ablution after it.

Said Jabir ibn Sumrah, "A man asked the Prophet, 'Should we make ablution after eating mutton?' He said, 'If you wish, make ablution. If you do not, do not make ablution.' The man asked 'Should we make ablution after eating camel meat?' He said, 'Yes."' Al-Barra' ibn 'Aazib related that someone asked the Prophet about praying in the dens of camels, and he said, "Do not pray therein, for they are of the devils." He asked about the dens of sheep, and he said, "Pray therein, for they are blessings. (Related by Ahmad, Abu Dawud and Ibn Hibban. ) Ibn Khuzaimah said, "I know of no dispute over the authenticity of this report." In summation, an-Nawawi can be quoted as saying, "This opinion has the strongest proof, although the majority of the scholars differ from it."

 Sahih Al-Bukhari Hadith
Hadith 1.284          Narrated by
Abu Salama

I asked 'Aisha "Did the Prophet use to sleep while he was Junub?" She replied, "Yes, but he used to perform ablution (before going to bed)."

Sahih Al-Bukhari Hadith
Hadith 1.286          Narrated by
Aisha

Whenever the Prophet intended to sleep while he was Junub, he used to wash his private parts and perform ablution like that for the prayer.

 Sahih Al-Bukhari Hadith
Hadith 1.248          Narrated by
Aisha

Whenever the Prophet took a bath after Janaba he started by washing his hands and then performed ablution like that for the prayer. After that he would put his fingers in water and move the roots of his hair with them, and then pour three handfuls of water over his head and then pour water all over his body.

Fiqh-us-Sunnah
Fiqh 1.34a

  Praying two rak'ah after ablution:                                   

Abu Hurairah reported that the Messenger of Allah, upon whom be peace, said to Bilal, "O Bilal, tell me what good deed you have done in Islam that I hear the sound of your footsteps in Paradise?" Bilal said, "That after I purify myself during the day or night, I pray with that purification as much as Allah has destined for me." (Related by al-Bukhari and Muslim.) 'Uqbah ibn 'Aamr related that the Messenger of Allah, upon whom be peace, said, "If one performs and perfects his ablution and prays two rak'ah with his heart and face (completely on his prayer), Paradise becomes his." (Related by Muslim, Abu Dawud, Ibn Majah and Ibn Khuzaimah in his Sahih.) Khumran, the client of 'Uthman, added, "I saw 'Uthman call for water for ablution, pour it from the pot onto his right hand and wash it three times. He then put his right hand into the container, rinsed his mouth and nose and blew the water out. Then he washed his face three times, followed by his arms up to the elbows. Then he washed his feet three times and said 'I saw the Messenger of Allah, upon whom be peace, make ablution like this.' And then he would say, 'Whoever makes ablution like this and then prays two rak'ah without having any other concern on his mind, all his past sins will be forgiven." (Related by al-Bukhari, Muslim and others.) Other practices (protecting the eyes and wrinkles, removing any rings, wiping the neck, and so on) have not been mentioned here as their narrations are still questionable. But, one may follow them as part of general cleanliness.

 Al-Tirmidhi Hadith
Hadith 426 Narrated by
Abdullah ibn Hanzalah ibn AbuAmir

Muhammad ibn Yahya ibn Hibban reported: I said to Ubaydullah ibn Abdullah ibn Umar: From where did Abdullah ibn Umar get (this habit of) performing ablution for each prayer  whether he needed an ablution or not? He said: Asma bint Zayd ibn al-Khattab had reported that Abdullah ibn Hanzalah ibn AbuAmir al-Ghasil had told her that Allah's Messenger (peace be upon him) had been commanded to perform ablution for every prayer whether he needed it or not. But when it proved to be hard for Allah's Messenger (peace be upon him) he was commanded to use miswak for every prayer, and the (command) of performing ablution (for every prayer) was set aside unless it was needed. He (the narrator) said that Abdullah found in himself the power to do that, so he did that (i.e. performed ablution) for every prayer, till he died.

Transmitted by Ahmad.

Fiqh-us-Sunnah
Fiqh 1.2c

Used water

This category refers to water which drips from the person after he performs ablution or ghusl. It is considered pure because it was pure before its use for ablution, and there is no basis to think that it has lost its purity. This statement is supported by the hadith of Rab'i bint Mu'wadh which describes the ablution of the Messenger of Allah. She states, "He wiped his head with (the water) remaining on his hands from his ablution." This hadith is related by Ahmad and Abu Dawud. Abu Dawud's version is, "The Messenger of Allah, upon whom be peace, wiped his head with the extra water that was in his hand." Abu Hurairah also reported that the Messenger of Allah met him alone in the streets of Madinah while he was in post-sex impurity. He therefore slipped away, made ghusl and returned. The Messenger of Allah, upon whom be peace, asked him "Where have you been, Abu Hurairah?" He answered, "I was in post-sex impurity and did not want to sit with you while I was in that condition." The Prophet replied, "Glory be to Allah. The believer does not become impure." This is related by "the group."

his is based on the rationale that since a believer never becomes impure, the water he uses for purification also does not become impure. Thus, a pure object touching a pure object cannot result in one's becoming impure. Ibn al-Mundhir said that it is related that 'Ali, Ibn 'Umar, Abu Umamah, 'Ata, al-Hassan, Makhul and anNakha'i said that if a person forgot to wipe his head while making ablution, it is sufficient for him to wipe his head with any water remaining in his beard. Ibn al-Mundhir stated that this proves that they took "used water" as pure. This opinion comes from one of the narrations attributed to Malik and ash-Shaf'i. Ibn Hazm ascribes it to Sufyan al-Thauri, Abu Thaur, and all scholars of the Dhahiri school of thought.

 Sahih Al-Bukhari Hadith
  Hadith 3.155           Narrated by
  Humran

saw 'Uthman performing ablution; he washed his hands thrice, rinsed his mouth and then washed his nose, by putting water in it and then blowing it out, and washed his face thrice, and then washed his right forearm up to the elbow thrice, and then the left-forearm up to the elbow thrice, then smeared his head with water, washed his right foot thrice, and then his left foot thrice and said, "I saw Allah's Apostle performing ablution similar to my present ablution, and then he said, 'Whoever performs ablution like my present ablution and then offers two Rakat in which he does not think of worldly things, all his previous sins will be forgiven.' "

 Fiqh-us-Sunnah
Fiqh 1.42a

Before eating food touched by fire

Said Ibrahim ibn 'Abdullah ibn Qaridh, "I passed by Abu Hurairah while he was performing ablution and he said, 'Do you know why I am making ablution? It is because I ate some yoghurt dried over a fire, for I heard the Messenger of Allah say, 'Perform ablution before eating food touched by fire." (Related by Ahmad, Muslim and "the four.")

'Aishah related that the Prophet, upon whom be peace, said, "Perform ablution from whatever touches fire." (Related by Ahmad, Muslim, an-Nasa'i and Ibn Majah.) This order is one of preference as the following hadith makes clear: 'Amr ibn Umayyah adhDhamari said, "I saw the Messenger of Allah, upon whom be peace, cutting a piece of a sheep's shoulder and eating it. He was then called to prayer. He put the knife down, prayed, and did not perform another ablution." (Related by al-Bukhari and Muslim.)

 Fiqh-us-Sunnah Subjects
Ablution, Sunan Acts of

1         Sunan acts of Ablution 
Fiqh us-Sunnah Vol.1 Page 28

2.        Mentioning the name of Allah at the beginning
Fiqh us-Sunnah Vol.1 Page 29

3.        Dental Hygiene
Fiqh us-Sunnah Vol.1 Page 29

4.        Washing the hands three times at the beginning
Fiqh us-Sunnah Vol.1 Page 30

5.        Rinsing the mouth three times
Fiqh us-Sunnah Vol.1 Page 30

6.        Sniffing up and blowing out water three times
Fiqh us-Sunnah Vol.1 Page 30

7.        Running one's fingers through his beard
Fiqh us-Sunnah Vol.1 Page 31

8.        Running water through one's fingers and toes
Fiqh us-Sunnah Vol.1 Page 31

9.        Repeating each washing three times
Fiqh us-Sunnah Vol.1 Page 31

10.      Beginning each action with the right side
Fiqh us-Sunnah Vol.1 Page 31

11.      Rubbing the limbs with water
Fiqh us-Sunnah Vol.1 Page 32

12.      Close sequence
Fiqh us-Sunnah Vol.1 Page 32

13.      Wiping the ears
Fiqh us-Sunnah Vol.1 Page 32

14.      Elongating the streaks of light
Fiqh us-Sunnah Vol.1 Page 32

15.      Economizing the use of water, even if one is in front of the sea
Fiqh us-Sunnah Vol.1 Page 32

16.      Supplication while performing ablution
Fiqh us-Sunnah Vol.1 Page 33

17.      Supplication after ablution 
Fiqh us-Sunnah Vol.1 Page 34

18.      Praying two rak'ah after ablution
Fiqh us-Sunnah Vol.1 Page 34

Sahih Al-Bukhari Hadith
Hadith 1.170          Narrated by
Anas bin MalikI saw Allah's Apostle when the 'Asr prayer was due and the people searched for water to perform ablution but they could not find it. Later on (a pot full of) water for ablution was brought to Allah's Apostle . He put his hand in that pot and ordered the people to perform ablution from it. I saw the water springing out from underneath his fingers  till all of them performed the ablution (it was one of the miracles of the Prophet).

 Sahih Bukhari Hadith Subjects
Ablution

1.        'O you who believe! When you rise for prayer, wash your faces

2.        Prayer is not accepted without purification
B 1.137

3.        The superiority of ablution
B 1.138

4.        One should not repeat ablution if in doubt
B 1.139

5.        To perform a light ablution
B 1.140

6.        The completion or perfection of ablution
B 1.141

7.        To wash the face with both hands
B 1.142

8.        To recite 'In the Name of Allah' during every action
B 1.143

9.        Going to the water closet
B 1.144

10.      Providing water at lavatories
B 1.145

11.      Never face the Qibla while urinating or defecating
B 1.146

12.      Defecating while sitting over two bricks
B 1.147

13.      Women answering the call of nature
B 1.148, B 1.149

14.      Defecating in the houses
B 1.150, B 1.151

15.      Washing the private parts after answering the call
B 1.152

16.      Somebody else carrying water for purification
B 1.153

17.      Carrying an Anza spear-headed stick along with the water
B 1.154

18.      Cleaning the private parts with the right hand
B 1.155

19.      Do not hold the private parts with the right hand while urinating
B 1.156

20.      Cleaning the private parts with stones
B 1.157

21.      Cleaning the private parts with dung
B 1.158

22.      Washing the parts once only when taking ablution
B 1.159

23.      Washing the parts twice when taking ablution
B 1.160

24.      Washing the parts thrice when taking ablution
B 1.161

25.      Cleaning of the nose
B 1.162

26.      Cleaning the private parts with an odd number of stones
B 1.163

27.      Washing both feet
B 1.164

28.      Rinsing the mouth
B 1.165

29.      Washing the heels
B 1.166

30.      Washing the feet when one is wearing shoes
B 1.167

31.      Starting from the right side of the body
B 1.168, B 1.169

32.      Looking for water when prayer is due
B 1.170

33.      Ablution with water which has been used
B 1.171, B 1.172

34.      Washing a utensil seven times out of which a dog ate or drank
B 1.173, B 1.174, B 1.175

35.      When ablution is necessary and not
B 1.176, B 1.177, B 1.178, B 1.179, B 1.180

36.      Pouring water for someone performing ablution
B 1.181, B 1.182

37.      Reciting Qur'an or other prayers after Hadath
B 1.183

38.      Performing ablution after deep sleep
B 1.184

39.      Passing wet hands over the whole head during ablution
B 1.185

40.      Washing the feet up to the ankles
B 1.186

41.      Using the remaining water after ablution
B 1.187, B 1.188

42.      Drinking the remaining water after ablution
B 1.189

43.      Cleansing the mouth and nose
B 1.190

44.      Passing wet hands over head only once
B 1.191, B 1.192

45.      Husband and wife performing ablution together

46.      Sprinkling remaining water on an unconscious person
B 1.193

47.      To perform ablution from water containers
B 1.194, B 1.195, B 1.196, B 1.197

48.      Performing ablution from an earthenware pot
B 1.198, B 1.199

49.      Performing ablution with one Mudd of water
B 1.200

50.      Passing wet hands over shoes covering ankles
B 1.201, B 1.202, B 1.203, B 1.204

51.      Ablution after putting on Khuffs
B 1.205

52.      Ablution after eating mutton and Sawiq
B 1.206, B 1.207

53.      After eating Sawiq
B 1.208, B 1.209

54.      Rinsing mouth after drinking milk
B 1.210

55.      Ablution after sleeping, dozing, nodding & slumber
B 1.211, B 1.212

56.      Performing ablution on having no Hadath
B 1.213, B 1.214

57.      Protecting clothing from Urine
B 1.215

58.      Washing out urine
B 1.216

59.      Sin for being soiled by urine
B 1.217

60.      Urinating in the mosque
B 1.218

61.      Pouring water over urine in the mosque
B 1.219, B 1.220

62.      Spilling water over urine
B 1.221

63.      Urine of children
B 1.222, B 1.223

64.      Passing urine while sitting or standing
B 1.224

65.      Urinating while screened next to a companion
B 1.225

66.      Urinating near dumps
B 1.226

67.      Washing out blood
B 1.227, B 1.228

68.      Washing out semen with water
B 1.229, B 1.230, B 1.231

69.      Spots not completely removed
B 1.232, B 1.233