Some say you cannot know how to make ablution without hadith…. Allah has something to say about that in His Words in His Qur’an.

Ablution in the Qur’an:

Surah An-Nisa (Women) 4:43
O YOU who have attained to faith! Do not attempt to pray while you are in a state of
drunkenness, 54 [but wait] until you know what you are saying; nor yet [while you are] in a state requiring total ablution,55 until you have bathed – except if you are travelling [and are unable to do so]. But if you are ill, or are travelling, or have just satisfied a want of nature,56 or have cohabited with a woman, and can find no water – then take resort to pure dust, passing [therewith] lightly over your face and your hands.57 Behold, God is indeed an absolver of sins, much-forgiving.

54 The reference to prayer at this place arises from the mention, in the preceding verses, of the Day of Judgment, when man will have to answer before God for what he did during his life in this world: for it is in prayer that man faces God, spiritually, during his earthly life, and reminds himself of his responsibility towards the Creator. As regards the prohibition of attempting to pray “while in a state of drunkenness”, some of the commentators assume that this ordinance represented the first stage of the total prohibition of intoxicants, and has been, consequently, “abrogated” by the promulgation of the law of total abstinence from all intoxicants (5:90). However, quite apart from the fact that the doctrine of “abrogation” is entirely untenable (see surah 2, verse 106), there is no warrant whatever for regarding the above verse as a “first step” which has become redundant, as it were, after total prohibition was ordained. It is, of course, true that the Qur’an forbids the use of intoxicants at all times, and not merely at the time of prayer; but since “man has been created weak” (4:28), his lapse from the way of virtue is always a possibility: and it is to prevent him from adding the sin of praying while in a state of drunkenness to the sin of using intoxicants as such that the above verse was promulgated. Moreover, the expression “while you are in a state of drunkenness (sukara)” does not apply exclusively to alcoholic intoxication, since the term sukr, in its wider connotation, signifies any state of mental disequilibrium which prevents man from making full use of his intellectual faculties: that is to say, it can apply also to a temporary clouding of the intellect by drugs or giddiness or passion, as well as to the state metaphorically described as “drunk with sleep”- in brief, to any condition in which normal judgment is confused or suspended. And because the Qur’an insists throughout on consciousness as an indispensable element in every act of worship, prayer is permitted only when man is in full possession of his mental faculties and “knows what he is saying”.

55 I.e., after sexual intercourse. The term junub (rendered by me as “in a state requiring total ablution”) is derived from the verb janaba, “he made (a thing) remote”, and signifies one’s remoteness from prayer because of immersion in sexual passion.

56 Lit., “if one of you comes from the place in which one satisfies…”, etc.

57 This symbolic ablution, called tayammum, consists in touching the earth, or anything supposed to contain dust, with the palms of one’s hands and then passing them lightly over face and hands. Whenever water is not within reach – or cannot be used because of illness – the tayammum takes the place of both the total ablution after sexual intercourse (ghusl) and the partial ablution before prayers (wudu).

Surah  Al-Ma’idah (The Repast) 5:06
O YOU who have attained to faith! When you are about to pray, wash your face, and your hands and arms up to the elbows, and pass your [wet] hands lightly over your head, and [wash] your feet up to the ankles. And if you are in a state requiring total ablution, purify yourselves. But if you are ill, or are traveling, or have just satisfied a want of nature, or have cohabited with a woman, and can find no water – then take resort to pure dust, passing therewith lightly over your face and your hands. God does not want to impose any hardship on you, but wants to make you pure, and to bestow upon you the full measure of His blessings, so that you might have cause to be grateful.

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