Caution: Translations of Quran and Ḥadīth may lead to possible misapplications and misinterpretations. This site is intended for students of sacred knowledge that are proficient in comprehending classical Arabic and have a strong foundation in Islamic sciences. Also note that religious injunctions rely on several aspects beyond what one may glean through reading individual aḥādīth.
Qurʾān Bukhārī Muslim Nasāʾī Abū Dāwūd Tirmidhī Ibn Mājah Mālik Aḥmad Dārimī Ḥākim Ibn Ḥibbān Ṭabarānī Nasāʾī's Kubrá Bayhaqī al-Luʾluʾ wa-al-Marjān Ibn Rajab's Fifty Riyāḍ al-Ṣāliḥīn Aḥmad's Zuhd Suyūṭī
quran:4:43 –

O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through ˹a place of prayer˺, until you have washed ˹your whole body˺. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands ˹with it˺. Indeed, Allah is ever Pardoning and Forgiving.  

O you who believe, draw not near to prayer, that is, do not perform prayer, whilst you are inebriated, by a drink: this was revealed concerning being drunk during the congregational prayer; until you know what you are saying, when you have sobered up; nor whilst you are defiled, as a result of ˹sexual˺ penetration or ejaculation (junuban, ‘defiled’, is in the accusative because it is a circumstantial qualifier, and may be used to refer to the singular or plural) — unless you are traversing, crossing, a way, a route, that is, ˹unless˺ you are travelling — until you have washed yourselves, in which case you may perform prayer: a proviso is made for the traveller because a different stipulation applies to him, as will follow. It is said that the purpose ˹of this verse˺ is to prohibit the approach to places of prayer, that is, mosques, the exception being if one were merely passing through and not staying. But if you are sick, with an illness made worse by ˹contact with˺ water, or on a journey, that is, ˹or˺ travelling whilst you are ˹ritually˺ defiled or impure, or if any of you comes from the privy (al-ghā’it), a place designated for relieving nature, that is to say, ˹or if any of you˺ have defecated, or you have touched women (lāmastum, a variant reading has lamastum: both mean lams, that is, ‘touching with the hand’, as stated by Ibn ‘Umar; this is also the opinion of al-Shāfi‘ī, and it extends to touching with other parts of the skin; according to Ibn ‘Abbās, however, it is ˹referring to˺ sexual intercourse); and you can find no water, with which to purify yourselves for prayer, having made the effort to seek it out and search for it — the sick being exempt in this case — then resort to, seek, when the time ˹for the prayer˺ has commenced, wholesome soil, clean earth, strike it twice, and wipe your faces and your hands, with it, up to the elbows (the verb masaha, ‘to wipe’, may stand on its own with a direct object or take a particle ˹before the direct object, sc. masaha bi-˺). God is ever Pardoning, Forgiving.
القرآن:٤:٤٣ –

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا  

{يا أيها الذين آمنوا لا تقربوا الصلاة} أي لا تصلوا {وأنتم سكارى} من الشراب لأن سبب نزولها صلاة جماعة في حال سكر {حتى تعلموا ما تقولون} بأن تصْحوا {ولا جُنُبا} بإيلاج أو إنزال ونصبه على الحال وهو يطلق على المفرد وغيره {إلا عابري} مجتازي {سبيل} طريق أي مسافرين {حتى تغتسلوا} فلكم أن تصلوا واستثناء المسافر لأن له حكما آخر سيأتي وقيل المراد النهي عن قربان مواضع الصلاة أي المساجد إلا عبورها من غير مكث {وإن كنتم مرضى} مرضا يضره الماء {أو على سفر} أي مسافرين وأنتم جنب أو محدثون {أو جاء أحد منكم من الغائط} هو المكان المعَدُّ لقضاء الحاجة أي أحدث {أو لامستم النساء} وفي قراءة بلا ألف وكلاهما بمعنى اللمس هو الجَسُّ باليد قاله ابن عمر وعليه الشافعى وألحق به الجس بباقي البشرة وعن ابن عباس هو الجماع {فلم تجدوا ماءً} تتطهرون به للصلاة بعد الطلب والتفتيش وهو راجع إلى ما عدا المرضى {فتيمموا} اقصدوا بعد دخول الوقت {صعيدا طيبا} ترابا طاهرا فاضربوا به ضربتين {فامسحوا بوجوهكم وأيديكم} مع المرفقين منه ومسح يتعدى بنفسه وبالحرف {إن الله كان عفوا غفورا}.

See similar narrations below:

Collected by Qurʾān
quran:5:6 –

O you who have believed, when you rise to ˹perform˺ prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles. And if you are in a state of janabah, then purify yourselves. But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it. Allah does not intend to make difficulty for you, but He intends to purify you and complete His favor upon you that you may be grateful.  

O you who believe, when you stand up, that is, when you intend to go, to pray, and you are in ˹a state of˺ ritual impurity, wash your faces, and your hands up to the elbows, that is, including them ˹the elbows˺, as is clarified in the Sunna; and wipe your heads (the bā’ in bi-ru’ūsikum is for ‘adherence’), that is to say, wipe over ˹the head˺ adhering ˹the hand˺ closely, without ˹excessive˺ water pouring over; the noun ˹ra’s, ‘head’˺ is generic, and so the minimum required to fulfil ˹the stipulation˺ is acceptable, which is the wiping of some of the hair, as al-Shāfi‘ī asserts); and your feet (read wa-arjulakum in the accusative as a supplement to aydīyakum; or wa-arjulikum in the genitive because of its adjacency to ˹the genitive˺ bi-ru’ūsikum), up to the ankles, that is, including them ˹the ankles˺, as is clarified in the Sunna, and they are the two protruding bones at the juncture of the legs and the feet. The interposing of the wiping of the head between ˹the mention of˺ the hands and the feet, which are washed, is intended to show the requirement of ˹a specific˺ order during the purification of these limbs, as al-Shāfi‘ī asserts. In addition, the requirement of making intention (niyya) in this ˹ablution˺, as in the other rituals of worship, is taken from the Sunna. If you are defiled, purify, wash, yourselves; but if you are sick, with an illness made worse by water, or on a journey, travelling, or if any of you comes from the privy, that is, ˹if˺ he has defecated, or you have touched women (as mentioned already in the verse in ˹sūrat˺ al-Nisā’ ˹Q. 4:43˺), and you cannot find water, having made the effort to look for it, then head for, seek, wholesome dust, that is, clean earth, and wipe your faces and your hands, including the elbows, with it, using two strikes (the bā’ of bi-wujūhikum, ‘your faces’, denotes ‘adherence’; it is explained in the Sunna that the requirement here is for the wiping to encompass the whole of these two parts. God does not desire to make any hardship for you, any constraint, in the obligations He has imposed on you with regard to ablution, washing and purification with dust; but He desires to purify you, of filth and sins, and that He may perfect His grace upon you, through Islam, by explaining the laws of the religion; so that you might give thanks, for His graces.
القرآن:٥:٦ –

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ وَإِنْ كُنْتُمْ جُنُبًا فَاطَّهَّرُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُ ۚ مَا يُرِيدُ اللَّهُ لِيَجْعَلَ عَلَيْكُمْ مِنْ حَرَجٍ وَلَٰكِنْ يُرِيدُ لِيُطَهِّرَكُمْ وَلِيُتِمَّ نِعْمَتَهُ عَلَيْكُمْ لَعَلَّكُمْ تَشْكُرُونَ  

{يا أيها الذين آمنوا إذا قمتم} أي أردتم القيام {إلى الصلاة} وأنتم محدثون {فاغسلوا وجوهكم وأيديكم إلى المرافق} أي معها كما بينته السنة {وامسحوا برؤوسكم} الباء للإلصاق أي ألصقوا المسح بها من غير إسالة ماء وهو اسم جنس فيكفي أقل ما يصدق عليه وهو مسح بعض شعرة وعليه الشافعي {وأرجلكم} بالنصب عطفا على أيديكم وبالجر على الجوار {إلى الكعبين} أي معهما كما بينته السنة وهما العظمان الناتئان في كل رجل عند مفصل الساق والقدم والفصل بين الأيدي والأرجل المغسولة بالرأس المسموح يفيد وجوب الترتيب في طهارة هذه الأعضاء وعليه الشافعي ويؤخذ من السنة وجوب النية فيه كغيره من العبادات {وإن كنتم جنبا فاطَّهروا} فاغتسلوا {وإن كنتم مرضى} مَرَضا يضره الماء {أو على سفر} أي مسافرين {أو جاء أحد منكم من الغائط} أي أحدث {أو لا مستم النساء} سبق مثله في آيه النساء {فلم تجدوا ماء} بعد طلبه {فتيمموا} اقصدوا {صعيدا طيَّبا} ترابا طاهرا {فامسحوا بوجوهكم وأيديكم} مع المرفقين {منه} بضربتين والباء للإلصاق وبينت السنة أن المراد استيعاب العضوين بالمسح {ما يريد الله ليجعل عليكم من حرج} ضيق بما فرض عليكم من الوضوء والغسل والتيمم {ولكن يريد ليطهركم} من الأحداث والذنوب {وليتم نعمته عليكم} بالإسلام ببيان شرائع الدين {لعلكم تشكرون} نعمه.