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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. 562563
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)
See under ―Tayammam‖
Al-Tirmidhi Hadith
Hadith 6089
AbuSa'id
Narrated by
Allah's Messenger (peace be upon him) said to Ali, "It is not allowable, Ali, for anyone but you or me to be in a state of
ceremonial impurity in this mosque." Ali ibn al-Mundhir told that he asked Dirar ibn Surad what was the meaning of this
tradition, and he replied that the meaning was, "It is not allowable for anyone but you or me to walk through it in a state of
ceremonial impurity."
Tirmidhi transmitted it, saying this is a hasan gharib tradition.
CERTAINTY:
2:46 - Who bear in mind the certainty that they are to meet their Lord and that they are to return to
Him.
13:2 - Allah is He Who raised the heavens without any pillars that ye can see; is firmly established
on the throne (of authority); He has subjected the sun and the moon (to His law)! each one
runs (its course) for a term appointed. He doth regulate affairs explaining the Signs in detail
that ye may believe with certainty in the meeting with your Lord. 1800180118021803
1800 Should we construe the clause "that ye can see" to refer to "pillars" or "to the heavens"? Either is admissible, but I
prefer the former. The heavens are supported on no pillars that we can see. What we see is the blue vault of heaven,
but there are invisible forces or conditions created by Allah, which should impress us with His power and glory. (13.2)
1801 Cf. x. 3, and n. 1386. We must not think that anything came into being by itself or carries out its functions by itself.
Allah is the Creator from Whom everything has its life and being and through Whom everything is maintained and
supported, even though fixed laws are established for its regulation and government. The "term appointed" limits the
duration of their functioning: its ultimate return is to Allah, as its beginning proceeded from Allah. (13.2)
1802 Cf. x. 31, n. 1425. Where the laws of nature are fixed, and everything runs according to its appointed course, the
government and regulation behind it is still that of Allah. Where there is limited free will as in man, yet the ultimate
source of man's faculties is Allah. Allah cares for His creatures. He does not, as in the idea of polytheistic Greece, sit
apart on Olympus, careless of His creatures. (13.2)
1803 One manifestation of His caring for His creatures, even where a limited amount of free-will is granted for their
development, is that He is careful to explain His Signs both in nature and in express and detailed revelation through
His Messengers, lest man should have any doubts whether he has to return ultimately to his Lord and account for all
his actions during the "term appointed," when he was given some initiative by way of trial and preparation. If man
attends carefully to the Signs, he should have no doubt whatever. (13.2)
56:95 - Verily this is the Very Truth and Certainty. 5272
5272 "The assurance of the Hereafter" is one of the strongest features of Faith. For without it the apparent inequalities and
injustices of this Life cannot be satisfactorily explained. (56.95)
69:51 - But verily it is Truth of assured certainty. 5673
5673 All Truth is in itself. But as received by men, and understood with reference to men's psychology, certainty may have
certain degrees. There is the probability or certainty resulting from the application of man's power of judgment and his
appraisement of evidence. This is ilmulyaqin, certainty by reasoning or inference. Then there is the certainty of seeing
something with our own eyes. "Seeing is believing." This is 'ain-ul-yaqin, certainty by personal inspection. See cii. 5, 7.
Then, as here, there is the absolute Truth, with no possiblity of error of judgment or error of the eye, (which stands for
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