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عن أنس بن مالك رضي الله عنه : أن أم سُلَيم حدَّثَت أنَّها سألت نَبِي الله صلى الله عليه وسلم عن المرأة تَرى في مَنَامِها ما يَرى الرَّجل، فقال رسول الله صلى الله عليه وسلم : «إذا رَأَت ذلك المرأة فَلْتَغْتَسِل» فقالت أم سُلَيْم: واسْتَحْيَيْتُ من ذلك، قالت: وهل يَكون هذا؟ فقال نَبِي الله صلى الله عليه وسلم : «نعم، فمِن أين يَكُون الشَّبَه؟ إنَّ ماء الرَّجُل غَليِظ أبْيَض، وماء المرأة رقِيق أصْفَر، فَمِنْ أَيِّهِمَا عَلَا، أو سَبَقَ، يَكُونُ مِنْه الشَّبَهُ».

Anas ibn Mālik (may Allah be pleased with him) informs us about his mother, Umm Sulaym (may Allah be pleased with her) that she asked the Prophet (may Allah’s peace and blessings be upon him) about a woman who sees what a man sees while dreaming; meaning: a wet dream. The Prophet (may Allah’s peace and blessings be upon him) replied: "If the woman sees that, she must take a ritual bath;" meaning: if a woman has a wet dream in her sleep, then she must take a bath. What is meant here is if she sees the vaginal fluid, as mentioned in Al-Bukhāri: "He said: 'Yes, if she sees the vaginal fluid;'" meaning: seeing it after waking up. However, if she has a wet dream but does not see any vaginal fluid, then she will not have to take a bath, because the ruling of making ritual bath is conditional upon the discharge of the vaginal fluid. Hence, when the Prophet (may Allah's peace and blessings be upon him) was asked about a man who finds himself wet and does not recall having a wet dream, he said: "Let him make ritual bath." Regarding the man who recalls having a wet dream but does not find semen, he said: "He does not have to take a ritual bath." So Umm Sulaym said: "If a woman sees that, does she have to bathe?" He replied: "Yes, women are peers to men." [Ahmad and Abu Dawūd] When Umm Sulaym heard the response from the Messenger of Allah (may Allah's peace and blessings be upon him) she was bashful and asked: "Does that happen?" Meaning: is it possible that a woman has a wet dream and that she wets herself like a man does? The Prophet of Allah (may Allah's peace and blessings be upon him) said: 'Yes'; meaning: yes, this occurs to a woman just as it occurs to a man. Then he justified that, saying: "Otherwise, where does resemblance come from?" Another narration in the two Sahīhs reads: "How does her child resemble her?" Meaning: so where does the resemblance of the child to his mother come from if she does not discharge vaginal fluid? Then the Prophet (may Allah's peace and blessings be upon him) clarified the description of the man’s discharge and the woman’s discharge to her, saying: "Man's discharge (semen) is thick and white, and the discharge (vaginal fluid) of a woman is thin and yellow." This description is based upon what it is normally and in case of healthiness, because the discharge of the man could be thin if he is sick, or reddish in color if he has sexual intercourse a lot, and a woman’s discharge could be white because of her strength. Scholars, may Allah have mercy upon them, mentioned that the discharge of the man has other descriptions which it can be recognized from, such as its flowing out one time after another, and the Qur'an has referred to this, as Allah says: {He is created from a water gushing forth} [Sūrat At-Tāriq: 6]. It comes out with desire and pleasure, and after it comes out, one feels exhausted and tired. It has a smell like that of a date palm, which is similar to the smell of dough. As for the discharge of the woman, scholars said that it has two main characteristics from which it could be recognized: it smells like man's semen, and the woman experiences pleasure while it comes out, and her desire decreases after its release. It is not conditional in establishing whether it is sexual discharge or not that all these characteristics are present; rather, one characteristic is enough to determine if it is sexual discharge or not, and if none of these characteristics is there, then one cannot say that it is sexual discharge, and it most probably is not. "The resemblance comes from the one that dominates or precedes." In another narration: "that is more;" meaning: if the sexual discharge of one of them is more than the other, either in quantity or strength, then the resemblance of the child will be for that person, or if the discharge of one of them precedes the other, then the resemblance of the child will be for the one who preceded the other in discharging the sexual fluid. Some of the scholars said that "the one that dominates" means precedes. If the discharge of the man precedes, then the child will resemble him, and if the woman’s discharge precedes, then the child will resemble her. This is because the man's semen and the woman's vaginal fluid are combined in the womb; both of them release their sexual fluid, and from their mixing, the fetus is created. For this reason, Allah says: {Indeed, We created man from a sperm-drop mixture} [Sūrat al-Insān: 1-2]; meaning: mixed from the male and female sexual discharges.

صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. المنهاج شرح صحيح مسلم بن الحجاج، أبو زكريا محيي الدين النووي، دار إحياء التراث العربي، بيروت، الطبعة: الثانية 1392هـ. مرقاة المفاتيح شرح مشكاة المصابيح، علي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت، لبنان، الطبعة: الأولى 1422هـ، 2002م. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان، اعتنى بإخراجه عبدالسلام بن عبد الله السليمان، الرسالة، بيروت، الطبعة: الأولى 1427هـ، 2006م. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م. فتح ذي الجلال والإكرام شرح بلوغ المرام، محمد بن صالح العثيمين، تحقيق: صبحي بن محمد رمضان، وأم إسراء بنت عرفة، المكتبة الإسلامية، الطبعة: الأولى 1427هـ.

عن أبي سعيد الخدري رضي الله عنه قال: خَرَجْتُ مع رسول الله صلى الله عليه وسلم يوم الاثنين إلى قباء إِذَا كُنَّا فِي بَنِي سَالِمٍ وقف رسول الله صلى الله عليه وسلم على باب عِتْبَانَ فَصَرَخَ بِهِ، فَخَرَجَ يَجُرُّ إزاره، فقال رسول الله صلى الله عليه وسلم : «أَعْجَلْنَا الرَّجُلَ» فقال عتبان: يا رسول الله، أَرَأَيْتَ الرَّجُلَ يُعْجَلُ عن امرأته ولم يُمْنِ، ماذا عليه؟ قال رسول الله صلى الله عليه وسلم : «إِنَّمَا المَاءُ مِنَ الماءِ».

This Hadīth that was reported by Abu Sa‘īd al-Khudri indicates that ritual bath becomes obligatory after ejaculation. The first 'water' mentioned in the Hadīth refers to seminal fluid, whereas the second "water" refers to water that is commonly known. The Hadīth indicates that the obligation of ritual bath is restricted to ejaculation and that no ritual bath is due when the two circumcised parts meet. However, this ruling was abrogated and ritual bath has become obligatory when sexual intercourse takes place, even if there is no ejaculation. This is proven by this Hadīth: "If the two circumcised parts meet, ritual bath becomes obligatory."

صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. توضيح الأحكام شرح بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرمة، الطبعة الخامِسَة، 1423هـ، 2003 م. منحة العلام في شرح بلوغ المرام، عبد الله صالح الفوزان، دار ابن الجوزي، الطبعة: الأولى 1428هـ، 1432هـ. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان، اعتنى بإخراجه عبدالسلام بن عبد الله السليمان، الرسالة، بيروت، الطبعة: الأولى 1427هـ، 2006م.

عن أبي هريرة رضي الله عنه مرفوعًا: «اسْتَنْزِهوا من البول؛ فإنَّ عامَّة عذاب القبر منه».

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) draws our attention to one of the most common causes of punishment in the grave. It is the habit of not keeping away or purifying oneself from urine.

• We should beware of urine and distance ourselves from it, lest it may touch our bodies or clothes.
• It is better to wash off urine and purify ourselves of it if it touches us, so as to avoid impurity. But it is obligatory to remove it prior to prayer.
• Urine is impure. So, if it touches a part of the body, clothing, or a spot, it makes it impure, rendering prayer invalid in this state. One of the requirements of the prayer is the removal of impurity.
• Failure to guard against urine is one of the major sins.
• It establishes the existence of the torment in the grave, which is proved by the Qur’an, the Sunnah, and the consensus.
• It establishes the existence of the recompense in the Hereafter, as the stages of the Hereafter begin with the grave, which is either a garden of Paradise or a pit of Hellfire.

سنن الدارقطني،أبو الحسن علي بن عمر الدارقطني، تحقيق: شعيب الارنؤوط وآخرون، نشر: مؤسسة الرسالة، بيروت، لبنان، الطبعة: الأولى، 1424هـ، 2004م. إرواء الغليل في تخريج أحاديث منار السبيل، محمد ناصر الدين الألباني، إشراف: زهير الشاويش، المكتب الإسلامي، بيروت، الطبعة: الثانية 1405هـ، 1985م. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م. منحة العلام في شرح بلوغ المرام، عبد الله صالح الفوزان، دار ابن الجوزي، الطبعة: الأولى 1428هـ، 1432هـ. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان، اعتنى بإخراجه عبدالسلام بن عبد الله السليمان، الرسالة، بيروت، الطبعة: الأولى 1427هـ، 2006م. فتح ذي الجلال والإكرام بشرح بلوغ المرام للشيخ ابن عثيمين- المكتبة الإسلامية القاهرة- تحقيق صبحي رمضان وأم إسراء بيومي- الطبعة الأولى 1427ه.

عَنْ أَبِي هُرَيْرَةَ رَضيَ اللهُ عنه قَالَ: إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ يُسْتَنْجَى بِرَوْثٍ أَوْ عَظْمٍ، وَقَالَ: «إِنَّهُمَا لَا تُطَهِّرَانِ».

The Prophet (may Allah's peace and blessings be upon him) forbade anyone who relieves himself, whether by urinating or defecating, from using animal bones or dung and dry animal waste for cleaning, and he said: They do not remove the impurity, nor do they purify it.

• Explanation of some of the etiquettes of relieving oneself and performing Istinjā’.
• Prohibition of using dung for Istijmār (dry cleansing), because it is either impure or because it is the food of the jinn's animals.
• Prohibition of using bones for Istijmār, because it is either impure or because it is the food of the jinn themselves.

سنن الدارقطني (1/ 88) (152). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (1/ 355). سبل السلام، للصنعاني (1/ 118). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (1/ 374).

عَنْ عَائِشَةَ أُمِّ المؤْمنينَ رَضيَ اللهُ عنها: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا خَرَجَ مِنَ الغَائِطِ قَالَ: «غُفْرَانَكَ».

When the Prophet (may Allah's peace and blessings be upon him) came out of the place where he answered the call of nature, he would say: I ask You for (Your forgiveness), O Allah.

• It is recommended to say 'Ghufrānak' upon leaving the lavatory.
• The Prophet (may Allah's peace and blessings be upon him) used to ask for the forgiveness of his Lord in all conditions.
• It was said about the reason for asking for forgiveness after relieving oneself: It is due to the shortcoming in giving thanks to Allah for His many blessings, which include the facilitation to make it easy to remove what is harmful. I ask for Your forgiveness for being distracted from Your remembrance while answering the call of nature.

سنن أبي داود (1/ 24) (30). سنن الترمذي (1/ 57) (7). سنن ابن ماجه (1/ 200) (300). مسند أحمد (42/ 124) (25220). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (1/ 351). منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان (1/ 397).

عَنْ سَلْمَانَ رَضيَ اللهُ عنه قَالَ: قَالَ لَنَا الْمُشْرِكُونَ: إِنِّي أَرَى صَاحِبَكُمْ يُعَلِّمُكُمْ حَتَّى يُعَلِّمَكُمُ الْخِرَاءَةَ، فَقَالَ: أَجَلْ، إِنَّهُ نَهَانَا أَنْ يَسْتَنْجِيَ أَحَدُنَا بِيَمِينِهِ، أَوْ يَسْتَقْبِلَ الْقِبْلَةَ، وَنَهَى عَنِ الرَّوْثِ وَالْعِظَامِ وَقَالَ: «لَا يَسْتَنْجِي أَحَدُكُمْ بِدُونِ ثَلَاثَةِ أَحْجَارٍ».

Salmān al-Fārisi (may Allah be pleased with him) reported: The polytheists mockingly said to us: Your Prophet teaches you everything; he even teaches you how to relieve yourselves, whether in urinating or defecating! Salmān said: Yes, he taught us the etiquette of relieving oneself. Among what he taught us is that he (may Allah's peace and blessings be upon him) forbade us from cleaning ourselves with the right hand after relieving ourselves, out of respect and to keep it clean from impurity. He also forbade us from facing the Ka‘bah while urinating or defecating. And he forbade us from using animal dung or bones for Istijmār (dry cleansing). Furthermore, he instructed that one in a state of Hadath (ritual impurity) should not suffice with fewer than three stones when performing Istijmār.

• Highlighting the comprehensiveness and perfection of the Islamic Shariah in addressing everything that people need.
• Clarification of some of the etiquettes of using the restroom and performing Istinjā’ (cleansing after relieving oneself).
• The prohibition of facing the Qiblah while urinating or defecating because of his statement: "He forbade us," and the basic ruling is that prohibition indicates unlawfulness.
• The prohibition of making Istinjā’ or Istijmār with the right hand out of respect for it.
• The superiority of the right hand over the left, because the left hand is used for removing impurities and filth, while the right hand is used for everything else.
• It is obligatory to remove impurity using water or stones, whether the impurity is small or large in amount.
• The prohibition of using fewer than three stones for Istijmār, because fewer than three stones usually do not achieve proper cleansing.
• Everything that achieves the intended purpose of purification and cleansing is sufficient. The Prophet (may Allah's peace and blessings be upon him) specifically mentioned stones because they were the most commonly used; thus, the ruling is not restricted to them alone.
• It is recommended to end Istijmār with an odd number. So, if cleanliness is achieved with four, it is recommended to add a fifth, and so on, based on the statement of the Prophet (may Allah's peace and blessings be upon him): (Whoever performs Istijmār, let him do so with an odd number).
• The prohibition of using animal dung for Istijmār is because it is either impure or because it serves as fodder for the animals of the jinn.
• The prohibition of using bones for Istijmār is because it is either impure or serves as food for the jinn themselves.

صحيح مسلم (1/ 224) (262). مشارق الأنوار على صحاح الآثار، عياض بن موسى اليحصبي السبتي. معجم اللغة العربية المعاصرة، أحمد مختار عبد الحميد عمر بمساعدة فريق عمل. توضيح الأحكام شرح بلوغ المرام، عبد الله بن عبد الرحمن البسام. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان. فتح ذي الجلال والإكرام شرح بلوغ المرام، محمد بن صالح العثيمين. منحة العلام في شرح بلوغ المرام، عبد الله صالح الفوزان. شرح سنن أبي داود، عبد المحسن بن حمد بن عبد المحسن العباد.

عن أبي هريرة رضي الله عنه مرفوعًا: «اتقوا اللَّعَّانَيْن» قالوا: وما اللَّعَّانَانِ يا رسول الله؟ قال: «الذي يَتَخَلَّى في طريق الناس، أو في ظِلِّهم».

Avoid the two things that provoke curse from people, for the one who does any of them is usually abused and reviled by others. These two things are: relieving oneself on the pathways used by people or in the shade, where they take shelter. A similar meaning occurs in the verse that reads: {And do not abuse those they invoke other than Allah, lest they abuse Allah in enmity without knowledge} [Sūrat al-An‘ām: 108]. In other words: Do not cause them to abuse Allah, the Almighty, by abusing their gods. Similarly, the Prophet (may Allah's peace and blessings be upon him) prohibited that a man should abuse his father and mother. Thereupon, the Companions asked: “Would anyone abuse his own parents?” He said: “Yes. He abuses someone else’s father and that person retaliates by abusing his father and mother.” So it is as if he himself has cursed his own parents, because he was the reason behind it. “The one who relieves himself on people’s roads;” meaning: he urinates or defecates in the places where people walk and pass through. This is undoubtedly prohibited, regardless of whether it is done by a resident or a traveler, as it causes harm to the people. In the Qur'an, Allah, the Almighty, says: {And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin} [Sūrat al-Ahzāb: 58]. If, however, a person relieves himself on a road not frequented by people, there is nothing wrong with that, given the lack of harm. “Or in their shade;” meaning: he relieves himself in the shade, where people take shelter and rest. There is nothing wrong, however, if one answers the call of nature in the shade in empty places that are not used or frequented by people, given the lack of harm. The Messenger (may Allah’s peace and blessings be upon him) would sometimes relieve himself in the shade of a host of palm trees.

صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. معالم السنن (شرح سنن أبي داود)، أبو سليمان حمد بن محمد المعروف بالخطابي، الناشر: المطبعة العلمية، حلب، الطبعة: الأولى 1351هـ، 1932م. فيض القدير شرح الجامع الصغير، زين الدين محمد عبد الرؤوف المناوي، المكتبة التجارية الكبرى، مصر، الطبعة: الأولى 1356هـ. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م. فتح ذي الجلال والإكرام شرح بلوغ المرام، محمد بن صالح العثيمين، تحقيق: صبحي بن محمد رمضان، وأم إسراء بنت عرفة، المكتبة الإسلامية، الطبعة: الأولى 1427هـ. سبل السلام، محمد بن إسماعيل الصنعاني، دار الحديث، الطبعة: بدون طبعة وبدون تاريخ.

عن شريح بن هانئ، قال: أتيتُ عائشة أسألها عن المسح على الخُفَّين، فقالت: عَلَيْكَ بِابْنِ أبِي طالب، فَسَلْهُ فإِنَّه كان يُسَافِرُ مع رسول الله صلى الله عليه وسلم فسألناه فقال: «جَعَلَ رسول الله صلى الله عليه وسلم ثَلَاثَةَ أَيَّامٍ وَلَيَالِيَهُنَّ للمسافر، ويوما وليلة للمُقيم».

Shurayh ibn Hāni' is one of the companions of ‘Ali (may Allah be pleased with him). He went to ‘Ali seeking a ruling on the period of time wherein it is allowed to wipe over the leather socks. This inquiry came after our Mother ‘Ā'ishah (may Allah be pleased with her) had advised him to address his question to ‘Ali, who was an expert in the Sunnah of wiping (over the leather socks). Shurayh said: "We asked him about wiping", i.e. about the duration of its validity. "Wiping" means passing a wet hand over the organ and the leather sock, which is a foot covering made from leather that covers the heels and the ankles. A sock is anything that covers the feet and the ankles. It can be made from hair or wool, and can be thick or thin, and is worn in the cold. 'Ali ibn Abi Tālib (may Allah be pleased with him) told them that the duration for wiping is three days with their nights for the traveler, and one day and night for the one who is not traveling. This evidence supports the opinion held by the majority of scholars that the duration in which wiping remains valid is three days for the traveler and one day and night for the non-traveler. The traveler is granted a longer duration because he is more entitled to the concession than the non-traveler due to the hardship involved in traveling.

صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423 هـ. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م.