Originally posted March 2012

The Arabic word for reflecting on one’s spiritual state and taking one’s deeds into account, al-muhasaba, is a word form that indicates and connotes duality (just as mujadala would mean an argument between two people, and musharaka a partnership between two).  This implies that when one takes oneself into account, one should do so in an objective, thorough and just way, just as if one’s nafs (ego) is another person one is working to help improve and encourage towards good.

This idea of self-accountability has a fundamentally Qura’nic basis as Allah subhanahu wa ta`ala (exalted is He) says in Surat al-Hashr: “O you who have believed, fear Allah. And let every soul look to what it has put forth for tomorrow (of deeds)—and fear Allah. Indeed, Allah is Acquainted with what you do.” (Quran, 59:18)

The great companion Umar, may Allah be pleased with him, said, “Hold yourself to account before you are judged, and weigh your actions before they are weighed against you.”

Some of the earlier generations would take stock of their actions by actually writing down all of their good and bad deeds on a regular basis, thanking Allah (swt) for the good they were able to perform and seeking forgiveness for the bad.

Making a habit of performing muhasaba in the mornings can help put one in planning mode for the day ahead, and to remember that each day is a new opportunity to do better and make amends for the past.

From a class with Sha. Muslema Purmul

For Muslims, wudu (ablution for ritual purification before prayer) causes the dripping away of sins from every limb of the body. ((Sahih Muslim 832;  6/358. Book of Prayer)) It prepares us to stand before our Lord with all our imperfections. ((Imam Abu Hamid al-Ghazali, Ihya Ulum ud Din, Salah)) The limbs washed in wudu will emanate light in the next world, ((Sahih Muslim 264b. 2/47. Book of Purification)) by which the Prophet ﷺ (peace be upon him) and the angels will recognize the believers. As we pour water on our face and limbs to prepare ourselves for prayer, we remember that water is the extinguisher of fire, and we are symbolically asking God for protection from the Hellfire. All this is more than enough reason for us to take pride in our wudu. However, there is still more benefit we can reflect upon.

Allah subhanahu 
wa
ta`ala (exalted is He) tells us in the Qur’an:

“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 […]” (Qur’an, 5:6)

This verse comes with a number of benefits, from how to purify ourselves for prayer and the spiritual benefits of doing so, to the formal principles to be used in interpreting the language of the Qur’an and understanding the commands in sacred law.

Once the Companions were ordered to wash themselves for prayer, it became fairly obvious to them, and subsequently to Muslims after them, that this purification must be done using clean water. If Muslims must use water, at least once a day and at most five times a day for a quick wash, then the necessity of clean water, which was earlier restricted to the requirements for drinking and cooking, became paramount.

A Culture of Bodily Hygiene

Thus, the first benefit was a concern for hygiene and cleanliness in general. Muslims developed a culture of keeping their clothes, limbs, and bodies clean during a time when this was not the norm in the region. The spiritual benefit of acquiring the attention of the angels through purification became reflected in the physical benefit of having clean limbs and faces. At sunrise, midday, afternoon, sunset, and night, Muslims are obligated to purify themselves with a washing lasting no more than one or two minutes. Yet this much was enough for this new culture of cleanliness to become the norm.

A Concern for Water Purification

Early Muslims began to discuss ways to keep water pure for their religious use, and what qualified as clean water, taking into account the limited capabilities at the time. Ancient Greek and Sanskrit writings dating back to 2000 B.C. mention early methods of purifying water, such as the Hippocratic sleeve for water filtration, as well as the principles that use the taste and smell of water as indications of cleanliness and safety. These principles became the basis for further studies in Islamic civilization. Scholars would discuss what ratio of water to the possible pollutants was considered “safe” or clean. ((Al-Hidayah – Chapter on Wells; Al-Marghinani)) The Andalusian Muslim astronomer and mathematician Jabir ibn Aflah even described methods of purifying water using wick siphons to siphon water from one vessel to another.

One of the earliest chapters of Islamic law studied in seminaries across the world is on purification wells. That is, how to purify a well if an animal or other form of pollutant were to fall into it—not an uncommon occurrence—based on the size of the animal and the size of the well. ((Al-Hidayah – Chapter on Wells; Al-Marghinani)) The fact that clean water is required not only to wash oneself to pray, but also to sustain a healthy community was reflected in these early matters of study. Before the advent of microbiology, such measures went far in providing safety to communities across the Muslim world.

In any given society, authorities naturally have the incentive to provide clean water, but the central place of purification in Islamic society made this matter a collective concern, as each individual Muslim is responsible for his own prayers.

Fountains and Water Systems

During the founding of major Islamic cities, such as Basra, administrators prioritized the building of canals and irrigation systems for providing clean and abundant water, not only for drinking but for the ever-present need to purify oneself.

Amazing works of civil engineering that provided pure water were present across the early Muslim world, from Persia to Spain.  The use and improvement of the qanat (a water transportation system), networks of conduits that could provide water for populations nearing a million or more, and hydraulic systems providing water for baths, buildings, and places for wudu were distributed across the Muslim world. ((Donald Hill and Ahmed al-Hasan. Ingeneria)) Donald Hill and Ahmed al-Hassan summarize much of this information extensively in their “Ingeneria,” (Engineering in Arabic-Islamic Civilization).

Etiquettes for Communal Use

Islamic Law manuals explaining the methodology of ritual purification paid attention to subtle details. The Prophet ﷺ is said to have instructed that a person making wudu should make sure their hands are clean before dipping them into the water for wudu, in order to keep the water from becoming contaminated. ((Al-Hidayah – Chapter on Purification; Al-Marghinani)) While not revolutionary, this shows the degree of attention to details that could promote hygiene and protect water.

Water Conservation

The values of Islam, distilled from the Qur’an and the teachings of the Prophet ﷺ also discourage the wasting of water, even where water supply can be assumed to be unlimited.

“The Messenger of Allah ﷺ passed by Sa’d when he was performing ablution, and he said: ‘What is this extravagance?’ He said: ‘Can there be any extravagance in ablution?’ He said: ‘Yes, even if you are on the bank of a flowing river.’” ((Sunan Ibn Majah – The Book of Purification and Its Sunnah. 1/1/425 Eng.  1/460 Arb.))

The idea that even a single person at an abundant water source should not waste water establishes a value that, if followed widely, would significantly decrease the unnecessary waste of water that exists in many places in the world today. Beyond this, the narration comes with a number of spiritual benefits that demonstrate the importance of being mindful of God-given resources, and remaining humble even when in possession of plenty.

Bottom Line – Wudu is Pretty Awesome

More important than all of this is the fact that wudu is key to Salah (prayer). It acts as the tool with which we are able to prepare ourselves to enter the Court of our Creator.  Before we stand and communicate with the Lord, wudu acts as a beautiful reminder that we are made from water, that this act is a means of protection from fire, and allows us to reflect on what we have done with each limb that we wash between the current prayer and the last.

It is very important to be considerate of others when making wudu by keeping the bathroom rug dry for the rest of the family and not flooding the floors of public facilities. But we should also remember that we have nothing to be ashamed of. Let us be considerate, but let us also be proud, and above all, let us be grateful for every opportunity we have to pray.

Originally published in February 2009

Bismillah (In the Name of God)

Al-Quddoos

The One who is Very Pure, Absolutely Pure, He is far and above anything that does not befit Him.

Al Quddos is from the root qaaf-daal-seen (ق د س), Al-Quddos has two meanings linguistically. It is on the structure of fu`ool, a form of mubalagah/intensification.

1. First meaning of Qaf-daal-seen (ق د س), quds, is taharah (cleanliness). The verb qadasa is from the same root and it is used for the movement of a bucket. Why is it called qadasa? Because from the bucket that has water, you will obtain purity and cleanliness. Taqdees (تقديس) means taTheer (تطهير), to purify and wash. taTheer is the highest form of cleanliness. There are three levels of cleanliness (as shown in the du`a’, supplication):

‘O Allah, distance me from my sins just as You have distanced The East from The West, O Allah, purify me of my sins as a white robe is purified of filth, O Allah, cleanse me of my sins with snow, water, and ice.’

• Distancing (O Allah, distance me and my sins as between the east and west) Moving far away from dirt and deficiencies.
• Removing dirt/filth (purify me of my sins as a white robe is purified of filth) To remove the dirt, and make the place clear and empty of anything that is not clean. No naqs (fault) remains.
• Washing/Cleansing (cleanse me of my sins with snow, water, and ice) What’s the purpose of washing at the end? So that there is absolutely nothing that remains that is impure. So at the end you have something pure and clean.

In Suratul Baqarah, ayah (verse) 30, the angels said to Allah azza wa jal   وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ (Qur’an 2:30). According to Zujaaj, this ayah means: ‘nuTahiru anfusana lak, we purify ourselves for You’. What does that mean? There is no feeling of shirk (associating others with God) in our hearts for You, no bad thought about You. This is why Baitul Maqdis (in Jerusalem) is Baitul MuTahhar: when you go there, your sins are removed. According to Farra’, another linguist, Ardhul Muqaddasah (Palestine) means Ardhul Taahirah, land that is pure and clean. Similarly, Rooh al Quddus is another name for Angel Jibreel: he was made from purity and cleanliness. Also because he brings down the Quddus from Allah, the Qur’an, and through the Qur’an we cleanse ourselves, our character, our actions, and our intentions.

2. The second meaning of this root is barakah, a lot of goodness. Ardhul Muqaddasah (The Land that is Pure) also means Ardhul Mubaarakah (The Land that is Blessed). Allah says in the first ayah of Suratul Israa: إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ to the farthest mosque (in Jerusalem), the neighbourhood whereof We have blessed. So with this meaning, Al Quddoos means: The One who is Blessed, the One who is the Source of All Good, The One with a lot of Khayr. This root means to be or go far away. So Allah ta`ala (most High) is far from any impurity or imperfection.

strong>Proof for this Name

The root Qaf-daal-seen (not the Name, just the root) appears 10 times in the Qur’an: for Allah azza wa jal, for angel Jibreel and for ardhal muqaddasah. The Name Al Quddus appears twice in the Qur’an. (Hashr :23, Jumu’ah: 1)

Statements of the Scholars concerning the Name Al Quddoos

• Ibnul Qayyim states: Al Quddus means the One who is Free from and Above any sharr (evil), any naqs (deficieny) and any ‘ayb (fault). In other words, He is High Above what does not befit Him. He is THE Pure One. He doesn’t have any deficiency or fault.
• Ibn Katheer states: Al Quddus means the One free from any naqa’is (deficiencies). He also says Al Quddoos refers to the One who is attributed with the attributes of Perfection, for example: the attribute of Knowledge and of Creation.
• Al Bayhaqi states: Al Quddus is the One who is Taahir (Pure), and Uluww (High). The One who is Pure from having any children or partners.

To summarize: He is the One who is far from any imperfection, error, fault, and shortcoming and far from everything that is derogatory.

When we look at Allah ta`ala as Al Quddus, what does it entail?

• He is Free from the fault of shirk, or having any shareek. He is Perfect. Who needs a partner? The one who needs help and cannot manage himself. Allah says in the Qur’an: Allahu laa ilaha ila Huwa—there is no one but Him.

• He is Free from having any spouse or child.

• He is Free from death. He does not die, He does not sleep. The creation sleeps for energy and due to tiredness and all of the creation will die. وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ—and place your trust in the One who is Ever-Living and does not die, (Qur’an 25:58)  كُلُّ مَنْ عَلَيْهَا فَانٍ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو الْجَلَالِ وَالْإِكْرَامِ—Whatsoever is on it (the earth) will perish. And the Face of your Lord full of Majesty and Honour will abide forever, (Qur’an 55:26-27). Allah is free from the fault of sleep, of dying and of perishing. A hadeeth (narration) in Saheeh Muslim states: inAllaha laa yanaamu: indeed Allah does not sleep; wa la yanbagi lahu an yanaam: and it does not befit Him that He sleeps. In Ayatul Kursi it states: sleep nor slumber overtakes Him. So if He is Al Quddus, He does not get tired, He does not need to sleep, He does not need to die: He is free from these faults.

• He is Free from committing dhulm (injustice). When do people commit dhulm? When they are overcome by their desires and wishes. Allah is Quddus, even if people do dhulm to Him, He does not do dhulm on people. In a hadeeth qudsi in Saheeh Muslim (one of the 40 hadeeth of Nawawi), Allah says: ‘ya ebaadi, innee haramatu dhulmu alaa nafsee, wa ja’latahu baynakum muharraman, falaa tudhaalimoo—O My servants, I have made dhulm haraam upon Myself, and I have made it haraam for you all, so do not commit dhulm‘. He says in Suratun Nisaa ayah 40,  إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ —‘Allah does not wrong a person even to the amount of an atom’s weight’;  وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا —‘and if there is a good deed, He multiplies it’ (He does so much good, so much ihsaan, because He is Al Quddoos, if there is one small good deed, He multiplies it); وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا —‘and He gives from Himself a great reward.’
• He is free from lying. He is so Pure, He does not lie, or say anything that is untrue. In Suratun Nisaa ayah 87, Allah says: وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا —‘and who is truer than Allah in narration?’ Allah also says: وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا —‘this is a promise on Allah that is true, and who is more truthful than Allah in speech?’ (Qur’an 4:122)

• He is Free from dhalaal (error) or nisyaan (forgetfulness). He does not forget or make a mistake. Those who have faults and are imperfect forget and make mistakes. What is the proof? When Fir’awn asked Musa `alayhi salaam (peace be upon him) about the previous nations in surah Taha, he said: لَا يَضِلُّ رَبِّي وَلَا يَنْسَى, My Rabb does not make a mistake and He does not forget. (Qur’an 20:52)

• He is Free from faqr (poverty) and bukhl (stinginess). What is the proof? Allah says in Surah Ma’idah ayah 64, وَقَالَتِ الْيَهُودُ يَدُ اللَّهِ مَغْلُولَةٌ —’The jews say Allah’s Hands are tied (ie, bukhl)’; but Allah responds:  بَلْ يَدَاهُ مَبْسُوطَتَانِ, —’rather His Hands are Spread’;  يُنْفِقُ كَيْفَ يَشَاءُ, —’He spends however He wills.’ Another proof is the statement that repeats many times in the Qur’an: ‘lahu Mulk as samawaati wal ardh—for Him is the Sovereignty of the heavens and earth.’ So how can the One who owns the heavens and the earth be poor? In a hadeeth Qudsi in Saheeh Muslim, Allah says: ‘O My servants, even if the first amongst you and the last amongst you and the whole human race of yours and that of Jinns gather together on a sector of land and all ask of Me and if I were to give everyone of them what they asked, that will not in any way decrease what I have anymore than a needle decreases what is in the ocean when it is put into it.’ Another hadeeth in Bukhari states: ‘yadullahi mal’a’—’Allah’s Hands are Full, Allah spends during the night and day, but it does not reduce His Wealth.’ He is Al Quddus, He is free from the fault of being poor or being stingy.

• He is Free from having a shabeeh (one who is similar to Him). Allah is free from this imperfection. None is like Him, in any way. Allah says in surah Maryam: هَلْ تَعْلَمُ لَهُ سَمِيًّا—’Do you know of any who is similar to Him?’ (Qur’an 19:65)  لَيْسَ كَمِثْلِهِ شَيْءٌ —’there is nothing like unto Him.’ (Qur’an 42:11) وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ —’And there is none co-equal or comparable unto Him,’ (Qur’an 112:4).

If Allah is Al Quddoos, What do we do?

This is a quality we should try and emulate. How? If Allah is the Pure, and His Kalaam (speech) is Pure, how should our hearts be? Dirty? Filthy? Should we be unclean in our body, in our actions, in our intentions, in our `aqidah (creed)? If Allah is Al Quddoos and everything that comes from His is Pure, the first requirement is:

1. Clean `Aqeedah: We must have the right tawhid (belief in the Oneness of God) and the right eman (faith). In a hadeeth in Bukhari, Abu Hurayrah radi Allahu anhu (may God be pleased with him) narrates that someone asked the Prophet ﷺ (peace be upon him) which action is the best. And he replied: emaan billahi wa rasoolihi—to have emaan in Allah and His Messenger. The worst sin is ascribing a partner to Allah subhanahu wa ta`ala (exalted is He). In a hadeeth Qudsi in Bukhari, Allah ta`ala says: ‘The son of Adam denied Me, and he has no right to do so. And he has insulted Me, and he has no right to do so. And as for his right of denying Me, it is his saying that Allah will not resurrect me. As for his insulting Me, it is his saying that Allah has taken to Himself a son, while I am the One, the Everlasting.’
2. Clean hearts: Allah looks at our hearts, intentions and actions. “Verily, Allah does not look to your faces and your wealth but He looks to your hearts and to your deeds,” (Muslim). Be clean from shirk, from nifaaq (hypocrisy), from lies, from jealousy and all such vices. Eman in Allah is clean, and He will only help the one who is clean. It can only be in a qalb (heart) that is saleem, sound and good.
3. Clean in our actions: first we should have physical taharah, we should clean ourselves. Indeed Allah is Beautiful and Loves beauty (Muslim). We should do taharah of our bodies so that we are fit to do ibadah (worship), because if we are not clean we cannot pray, read Qur’an or other deeds. Then we have to perform salah (prayer) so that we clean ourselves from the past sins. Proof? The Prophet ﷺ asked the sahaba (his companions), if someone bathes in a river outside of his house five times a day, will there be any impurity left on him? (Muslim) This is the example of salah. Salah also prevents us from future sins. Allah says: إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ —indeed the salah prevents from the indecency and evil, (Qur’an 29:45). Also we should give zakaah (alms). In giving zakaah and giving sadaqah (charity) for the sake of Allah ta`ala, Allah is Al Quddus, He deserves that which is good. When the sahaba would give sadaqah, it was the best sadaqah they could give. A’ishah radi Allahu anha would clean the sadaqah she gave and perfume it, and she would say: ‘It goes in the Hand of Allah before it goes in the hand of the one who is asking.’ Allah deserves those actions that are pure. Our actions and intentions should be good. In a hadith in Sahih Muslim we learn: Indeed Allah is Pure (at Tayyib) and He only accepts that which is pure.

Du`a’ with this Name

After giving the salaam (finishing prayer) he would supplicate three times ‘subhaanal malikil Quddus—How perfect The King, The Holy One.’ On the third time he would raise his voice, elongate it and add, ‘rabb al malaa’ikati war rooh—Lord of the angels and the rooh (i.e. Jibraa’eel).’

‘Suboohun Quddusun rabb ul malaa’ikati war rooh’: said in ruku` (bowing) and sajdah (prostration). Subooh: the One who is Praised a lot; Quddus: the One who is very Pure; Rabb ul malaa’ikati war rooh: Lord of the angels and of Jibril. Why do we say this in ruku` and sajdah? It is humility: you acknowledge Allah’s Purity and that He is Rabb, and it reminds you how small we are.

We can also make du`a’ to Allah with the Name Al Quddus when you want barakah in your time and energy. Remember the second meaning of Al Quddus is Al Mubaarak. Also we can make du`a’ with this Name when you want to develop sincerity and call upon the Pure to purify your intentions.

The Difference Between Al Quddus and As Salam

The difference is very slight and both Names emphasize each other. Al Quddus means that Allah is free from any defects in the past and in the present, and when we say He is As Salaam, His attribute of Perfection is eternal; meaning He is forever Perfect. Quddus refers to past and present, and Salaam refers to future. Both of these Names negate any imperfection and when imperfection is continually negated, that only leaves perfection.

Allahu ta`ala a`lam (God Most High knows best).

قال أَبَو هُرَيْرَة: سَأَلَ رَجُلٌ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا رَسُولَ اللَّهِ إِنَّا نَرْكَبُ الْبَحْرَ وَنَحْمِلُ مَعَنَا الْقَلِيلَ مِنْ الْمَاءِ فَإِنْ تَوَضَّأْنَا بِهِ عَطِشْنَا أَفَنَتَوَضَّأُ بِمَاءِ الْبَحْرِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَ الطَّهُورُ مَاؤُهُ الْحِلُّ مَيْتَتُهُ.

Abu Huraira narrated that a man asked the Prophet ﷺ (peace be upon him), “O Messenger of God, when we are out in the ocean we carry little water with us. Hence, if we made wudu (ablution) with it, we would become thirsty. So can we make wudu from the ocean?” The Prophet responded, “Its water purifies, and its dead are permissible to eat.” (Authentic Hadith)

Prelude:

Whenever we examine the statements of the Prophet ﷺ, we should always remember one thing: that he was extremely eloquent and concise. Though his words are few, they contain an abundance of knowledge and wisdom. It is important that we learn to take our time contemplating his words, so we can derive as much wisdom from them as possible.

A Brief Explanation:

A man asked about a particular situation that he and other Muslims had found themselves in. Was it permissible to make wudu from the salty ocean water, while carrying a small amount of water on board? The Prophet ﷺ clearly answered the question and more than the man asked. Let’s take a look at how he answered the question.

First, he could have simply said, “Yes”, and the man would have gotten his answer and moved on. However, the Prophet ﷺ decided to make a universal statement concerning the purity of saltwater and added details pertaining to the consumption of seafood. Had the Prophet ﷺ only said, “Yes”, then it could have been understood that making wudu from saltwater is allowed only under certain circumstances, like when lacking other clean water or if out at sea. This would have left some ambiguity about the absolute purity of saltwater. Rather, he stated a principle that the water of the ocean was absolutely pure, which means it can be used in making wudu, ghusl (ritual washing), and cleaning one’s self after the restroom. Thus, it became crystal clear that saltwater is always considered pure, regardless of the circumstances.

Secondly, he added that whatever died in the ocean was permissible to eat. So why did he add this information when it was not requested? The Prophet ﷺ realized that if people are out at sea, and are in need of water, then they would also be in need of food. Hence, he realized that it was in the man’s benefit to know that all seafood is permissible to eat, and didn’t need to be slaughtered to be considered permissible. This shows the Prophet’s ﷺ insight and practicality in imparting knowledge, which although not requested, was valuable to know.

A Few Lessons from this Hadith:

1. Imam Shafi’i said, “This hadith contains half the knowledge of purification. This shows the hadith has a ton of insight and value, and is not just a simple answer to a simple question.

2. The Sahabi (companion of the Prophet ﷺ) who asked the question was very clear as to what he wanted to know and why. Hence, it is important that when we ask questions, we make our questions clear and provide any necessary background information that puts the question in context. This helps in giving an appropriate answer based on any special circumstances, or establishing general rulings despite the specifics of the question.

3. The permissibility of answering with more than what is requested. In fact, Imam Bukhari has an entire chapter on it in his collection of hadith. “The Chapter of The Questioner Being Answered with more than He Asked.”

4. If the one answering is asked about something particular, yet he knows the questioner has a need to know about something else related to the question, then it is recommended and from the sunnah (tradition of the Prophet ﷺ) to give the additional information.

5. The man asked about the purity of saltwater and was given information on the permissibly of its food. This is because this knowledge is an essential need for those out at sea. The scholar should always be concerned with what type of knowledge benefits and has practical value.

First of all, we must remember that our ability to digest food and drink is a great blessing from Allah. We would not be able to survive without a digestive system. However, with every blessing comes a responsibility. Since human waste is classified as impure, Islam teaches us a few rules about how to relieve ourselves with dignity.

So what’s the problem?

There are many Islamic guidelines about how to use the restroom. We will only focus on those that pertain to standing and urinating. This common practice has led to the following unethical practices:

1. Shamelessness. One bad habit that has resulted from using of public urinals is the loss of personal modesty in the restroom. It is very common to see two men using the bathroom while having a conversation at the same time. Had they peeked over just a little they would have be able to see one another’s private parts. This is abhorrent. The Prophet ﷺ (Allah’s peace and blessings be upon him) said,

“Allah detests it when two people relieve themselves uncovered and have a conversation.”_¹

The Prophet ﷺ would take so much care to seclude himself that Al-Mughīrah ibn Shu’bah said, “I was travelling with the Prophet. When he needed to relieve himself, he went far away from me.”_²

2. Increase in impurity. How many urinals have you ever seen that provide wuḍū’ facilities, water fixtures or even toilet paper? Probably none. This results in people leaving the restroom without an appropriate level of cleanliness or washing their hands.  The Prophet ﷺ said,

“When you go to the restroom, take three stones with you to clean yourself. That will suffice.” _³

Salman al-Fārisī, the Companion from Persia, was told, “Your Prophet has taught you everything, even how to use the bathroom.” He responded, “That is right. He ﷺ told us not to…use our right hand when cleaning and to not use less than three stones to clean ourselves after we finish.”_⁴

‘Ā’ishah (ra), the Prophet’s ﷺ wife, said to a group of women, “Tell your husbands to clean themselves with water because I am embarrassed to tell them. This is what the Prophet ﷺ used to do regularly.”_⁵ Cleaning yourself, with either a solid substance or with water, is so important in Islam that once when the Prophet ﷺ passed by a man’s grave he told Ibn ‘Abbās (ra) that the deceased man is being tortured, but not for a major sin: “He didn’t used to clean himself after urinating.”_⁶

3. Disrespect for others. One of the common habits we find in people who regularly use urinals is that they also stand up while using a lavatory. This can result in an unsanitary seat covered with urine and germs. Very few people care to clean the seat, let alone the toilet area after leaving, so, the next person entering has to deal with that disgusting mess. In this regard, the Prophet ﷺ said,

“Beware of the cursed ones.” Some people asked, “Who are the cursed ones?” He replied, “People who relieve themselves in public pathways or in shaded areas.”_⁷

Public pathways and shaded areas are two areas where people would be offended from excrement and filth because they use them so often. The same curse would apply to those who leave filth behind for the next person. The curse, in this context, has two meanings: people are cursed by the one who has to deal with the dirt they left behind and they are cursed by Allah for their careless and disgusting habits.

Are there any exceptions?

The Prophet ﷺ always sat down to relieve himself. This is proven by ‘Ā’ishah (ra), who was constantly in his presence. She said, “Don’t believe anyone that tells you the Prophet ﷺ used to stand while urinating. He always used to sit down.”_⁸ The only person who ever contradicted her statement was Hudhayfah when he said, “The Prophet ﷺ [while traveling] approached a garbage dump and stood while urinating. Then, he called me to bring some water for him, so I did, and he performed wuḍū’.”_⁹ This is clearly an exception to the rule because the Prophet ﷺ was in a very dirty place. Hudhayfa’s description of the place being a garbage dump reveals to us the context and makes it clear that ‘Ā’isha’s (ra) challenge was referring to people who claimed the Prophet ﷺ did it often as a habit. Her challenge still stands today. When someone tries to misquote the statement of Hudhayfah in order to prove that the Prophet ﷺ used to stand and urinate just as people do today, we should correct it.

What should a Muslim do?

Muslims should try to combat this immorality in their own community by encouraging good standards of hygiene. We live in societies which claim to be clean and advanced, yet their toilets – the most basic of sanitary developments – are among the filthiest in the world. Visit any gas station, high school, theme park, etc. and experience what happens to the restrooms when there is no full time janitor to clean up afterwards.

People of the world still have much to learn from Islam’s frank information on cleanliness. Purity has an environmental impact and is strongly connected to worship; without a clean body, a Muslim cannot pray. It is such an important principle in Islam that the Prophet ﷺ said,

“Cleanliness is half of faith.” _¹⁰

The messenger of Allah ﷺ has taught us certain rules to observe which benefit both society and ourselves. It is up to us to be aware of this guidance, learn it and apply it.

I work for a trash company and by mid-day trash tends to be all over my clothes. I’m not able to change my clothes and observe Dhuhr prayer and was told that I should wait until I go home to pray Dhuhr with `Asr. Another person told me to simply quit my job and look for other work. In today’s world that is simply not an option, as I have children to feed, and cannot risk losing my source of livelihood. What do I do?

The Answer:

I was taught by the scholars at the Egyptian House of Fatwa that there are eight factors that influence a ruling. One of those factors is the reality of a person’s situation. Your case definitely falls under that condition; regard must be given to what is most beneficial for you in this life and the next (maslaha). Scholars of the Maliki school have noted that those who cannot escape being filthy due to their employment are excused. They contend that for such a person, they should observe the ritual prayer as normal, while wearing their work clothes (the filth on the clothes being excused).¹ This is an important fatwa in the school because it brings together the realities of the texts and the universals of Islam, keeping what is most beneficial for a person in this life and the next in mind.

Allah knows best.

Let’s take a practical example in order to demonstrate the truth of this claim. If someone were to open up Sunan Al-Tirmidhi, which is one of the very famous early collections of narrations [Ahӑdith], they might come across the following:

Hannӑd and Mahmud ibn Ghaylӑn informed us that Waki’ informed us on the authority of Sufyӑn on the authority of Abi Qays on the authority of Huzayl ibn Sharhabil on the authority of Al-Mughira ibn Shu’ba who said: “The Prophet ﷺ made ablution [wudu] and wiped over his socks and sandals.” Abu Isa [At-Tirmidhi] said: “This narration is authentic [hasan sahih].”

Whether this was read in Arabic or in English you might conclude from it that you can wipe over your feet when making wudu without having to take off your socks or sandals. You might naturally go even further and consider it ridiculous that anyone could have a doubt about this since it is so clear. The Prophet ﷺ did it and the narration is authentic so we can do it too.

However, a major problem arises when we look into Islamic history. We realize that virtually none of the scholars of Islamic Law came to the same conclusion based upon this narration. This means two things:

1. No scholar worthy of the name opened up a book like Sunan Al-Tirmidhi, read this hadith, and then made a conclusion based upon what he read.
2. No scholar came to the conclusion that anyone can unconditionally wipe over their socks and sandals because the Prophet ﷺ did it and the narration is authentic.

The first point has to do with methodology. The Prophet ﷺ said, “When someone in authority makes ijtihad [decrees a ruling regarding Islamic Law] and is correct then he receives two rewards. However, if he is wrong he only receives one reward.” In Islam, anyone who makes ijtihad and is qualified to do so will be rewarded even if he is wrong.  The important thing is that he used the correct methodology. On the other hand, anyone who undertakes ijtihad without being qualified and knowing the correct methodology will get no reward. In fact, it is feared that he may even be held accountable for doing so. This is demonstrated by an incident where a group of people were asked a question and gave the wrong answer which resulted in the death of the questioner. Later, the Prophet ﷺ was informed about what had happened and he exclaimed in contempt, “They killed him! If they don’t know, why don’t they ask?! Asking is the cure for ignorance.”

The second point has to do with putting history into perspective. If most scholars didn’t come to the same conclusion as the one who read this hadith then it might be concluded that they have never come across this hadith before. Maybe they didn’t have a copy of Sunan Al-Tirmidhi. Maybe they didn’t read the part about it being authentic. This conclusion would result in a very negative view of Islamic history. Now that we use the printing press, books like Imam Tirmidhi’s can be printed and distributed for everyone to read in order to supposedly correct the mistakes of all of those scholars of the past.

Let us look at the issue in detail in order to clear up these misconceptions. First, we will look at the authenticity of the narration and then we will take up what it implies.

Authenticating a Narration

After the death of the Prophet ﷺ, Muslim scholars came up with the most rigorous and ingenious method of authenticating history ever known. This was in order to properly preserve the statements of the Prophet of Islam ﷺ.

The casual reader might notice that Abu Isa Al-Tirmidhi graded the narration in question as authentic. However, we must also see what other scholars had to say about the same narration since Al-Tirmidhi is not the only authority in the field of hadith criticism.

Imam Abu Daud said, “Abdur Rahman ibn Mahdi used to refrain from narrating this hadith because it is well known that Mughira reported that the Prophet ﷺ wiped over his leather socks [khuffayn].” One of the most knowledgeable early hadith scholars of his time, Imam ibn Mahdi, was very well aware of this hadith, and had it memorized as well, but refused to narrate it to others because he considered it to be unauthentic. The vast majority of scholars agreed with him, among them: Sufyan Al-Thawri, Yahya ibn Ma’in, Ali ibn Al-Madini, Bukhari, Muslim, Abu Daud, Ahmad ibn Hambal, Al-Nasai, Al-Bayhaqi, Al-Nawawi, Ibn Hajar, and Ibn Al-Qaiyyim.

The question might arise then, on what basis did scholars like Al-Tirmidhi and Ibn Hibban as well as contemporary scholars like Al-Albani authenticate this hadith? In order to understand this phenomenon we must first understand that there are five tests that a hadith must go through before being declared authentic:

1. Ittisal – The chain of narration must be uninterrupted. For example, assume Imam Al-Bukhari is relating a statement of the Prophet ﷺ and there are three people between him and the Prophet ﷺ (i.e. I heard from X who heard from Y who heard from Z who heard the Prophet ﷺ say…). If Imam Bukhari happened to mention in his book person Y by his nickname which was unknown to other people then this hadith would automatically be deemed unauthentic because person Y would be considered as missing from the chain of narrators since we are unable to find out anything about him.
2. Adl – All of the narrators must be upright. This means that they must be good Muslims, honest, have good behavior [akhlaq], etc.
3. Dabt – All of the narrators must be precise. This means that they only narrate after knowing the general context and implication of the narration and are familiar with the various wording that was used.
4. Shudhudh – The narration should not contradict another narration about the same incident which is established. The narration in Sunan Al-Tirmidhi about wiping over socks suffers from this defect as will be shown.
5. Illa – The narration should be free from any other major defect that is usually found after researching all the narrations on the same topic.

Once we understand these principles we begin to understand why ibn Mahdi refused to narrate this hadith. He realized that Al-Mughira ibn Shu’ba saw the Prophet ﷺ wiping over his leather socks [khuffayn] and that this is established by several authentic narrations. However, the narrators Abu Qays and Huzayl made a mistake by narrating that Al-Mughira said “socks” [jawrabayn] instead of “leather socks” [khuffayn]. Since the difference between the two words makes a very significant difference, the narration of Abu Qays and Huzayl have been declared unacceptable.

The Implication of a Statement

Let us assume that the hadith in question is indeed authentic. Is the assumption that “anyone can wipe over their socks and sandals because the Prophet ﷺ did it” correct?

If we look at what the scholars had to say on the subject, we will not find even one that unconditionally allowed wiping over the unqualified term “socks.” Rather, they stipulated certain conditions which must be met and defined what types of socks are allowed to be wiped over.

Every scholar began by looking at the Qur’an, since that is the undisputed word of God. What does it have to say about this subject? “O you who believe, when you stand for prayer wash your faces, your arms up to the elbows, wipe a part of your heads, and wash your feet up to the ankles.” (5:6) This verse clearly states that you mush wash your feet up to the ankles when performing ablution. However, the Qur’an also says, “Take whatever the Messenger gives you and refrain from whatever he forbids you. (59:7)” Therefore, if it can be established that the Messenger ﷺ taught his followers any exception to the rule then it may be taken as a concession.

The scholar then looked at all of the narrations on the same topic. Imam Abu Hanifa’s statement clarifies this important principle, “I did not pass a judgment about wiping over socks until the overwhelming narrations proving its validity became manifest to me like daylight.” What he meant was that he did not consider wiping to be an established exception to the rule until he collected several authentic reports. His reasoning was this:

• the Qur’an is the word of God and its authenticity is undisputed;
• any single narration, even after passing the five tests of authentication, still has a possibility of being wrong due to the human element of the narration;
• no report should be allowed to be used as an exception to the rule until its authenticity is such that it leaves no room for any reasonable doubt.

After it became clear to him that several of the Companions of the Prophet ﷺ had narrated regarding wiping over socks he went further and said, “I fear that whoever denies wiping over socks has almost left Islam because the narrations regarding it have almost reached the level of tawatur.” Ibn Hajar verifies this by saying, “The experts of hadith have confirmed that the narrations which establish the permissibility of wiping over socks have reached the status of tawatur.”

After checking all of the narrations on the topic the scholar noticed the following:

• The Prophet ﷺ was not only seen wiping over his socks but he also instructed some of his companions to do so as well;
• He set a time limit as to how long anyone may wipe over their socks before having to take them off;
• He set a prerequisite that they must be worn in a state of purity before they may be wiped over;
• He wiped over the top of the sock rather than the bottom.

None of the preceding points apply to the narration of Abu Qays and Huzayl mentioned by Al-Tirmidhi and all of the narrations are unanimous that the socks mentioned were khuffayn and not jawrabayn.

The purpose of this discussion was not to deny that wiping is only restricted to leather socks (it is definitely not) but rather to correct the false assumption that reading a single verse or a single narration can qualify as evidence for a ruling on any issue. From this example, we should learn the following lessons:

• Some texts of the Qur’an and the Prophetic narrations require more than just a casual reading in order to understand their context and true import.
• No one should assume that they have fully understood any Qur’anic verse or Prophetic statement and then make judgment upon others unless they are familiar with all of the evidence on the topic.
• To properly understand Islam one should study on an issue by issue basis rather than a text by text basis.
• Sincerity, without knowledge, does not justify ignorance.

Does this mean that we should not read the Qur’an or hadith? Absolutely not. In fact, this should be an encouragement to read even more. The more knowledge you acquire the more things will begin to fit into place. One of the beautiful things about Islam is that there are no Divinely appointed clergy or priests. Anyone can study, increase in knowledge, and understand the Qur’an and Sunnah for themselves. If you only read this article with the hope of knowing whether or not you can wipe over the socks that you are wearing then go ask your local scholar rather than reading a collection of hadith. If that idea bothers you, then set out on the path of knowledge, the Muslim community is in need of more knowledgeable people.

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII

Internal Purification

Wuḍū’ gives us the necessary external purification so that we can pray. Now that we have purified the external, we need to think about purifying the internal – and wuḍū’ also helps us to do just that. Ibn Al Qayyim said:

“If the servant is to meet his Lord on the Day of Judgment without complete purification (i.e. from sins), then he will not be allowed to enter [jannah] – Similarly, one is not allowed to meet his Lord in prayer except in a state of purity.”

Let us ponder a little bit over one of the du’a that is said after the wuḍū’:

“O Allah make me of those who repent often [to You] and of those who purify themselves.” (Tirmidhi)

So, before a person beautifies himself to meet Allah, one needs to cleanse oneself from his or her sins. Think of it this way:  if you were to put on a new shirt, would you wash it first then perfume it, or would you perfume it then wash it? You would wash it first.
Uthman (radi allahu anhu – may Allah be pleased with him) said that the Prophet (ﷺ) said:

“A person who performs wuḍū’ properly will have his sins removed from his body, so much that the sins are removed even from underneath his nails.” (Muslim)

And in the narration by Abu Hurayra, it is said the sins leave “with the last drop of water” (Muslim).

SubhanAllah (Glory be to God) how wudhu removes sins, preparing one for his or her meeting with Allah. It was related by Uthman bin Affan (ra):

“When a servant [of Allah] washes his face (in the course of wuḍū’), every sin which he committed with his face will be removed; when he washes his arms, the same thing happens; when he wipes his head, the same thing happens and when he cleanses his feet the same thing happens” (Ahmad).

So imagine the sins we committed with our eyes will be removed, and with our ears removed  and so on. The next time we perform wuḍū’, we should think of it as though we are actually seeing the sins as they fall off. And always think well of Allah that He will forgive (for a refresher, go back to the article on Rajah).

Abu Hurayra also narrated that the Prophet (ﷺ) said: “Shall I not guide you to that by which Allah wipes away the sins and raises the ranks?” They responded, “Certainly O Messenger of Allah.” He replied:

“Performing the ablution thoroughly despite odds, traversing of more paces toward the mosque, and waiting for the next prayer after observing a prayer, and that is mindfulness” (Muslim).

Do whatever you want?

A person can say, “Well, great I’ll do what I want and commit so many sins and then do wuḍū’. I have a free pass!” But this isn’t correct.  We should not make a mockery of Allah’s mercy with pre-meditated disobedience. Allah says:

“And they [i.e. the disbelievers] planned, but Allah planned. And Allah is the best of planners” (Qur’an, 3:54).

What will Allah (subhana wa ta’ala – Glory be to Him) do? He could deny us the benefits of wuḍū’ as a result of making a mockery of His mercy.

The Marking of Wudhu

We all know the hadith when the Prophet (ﷺ) passed by the graveyard and said:

“Peace be upon you, dwelling of Believing People, and we will (all), if Allah wills, join you soon. I would have liked to have seen our brothers!”
The companions (ra) were surprised at this and said, “Are we not your brothers, O Messenger of Allah?”
He said, “You are my Companions and our brothers are those who have not yet come.”
They said: How will you know those who have not yet come from your ummah, O Messenger of Allah?” He said, “Have you not seen that if a man had a horse with a white blaze and hoof along with a totally jet-black horse, then would he not know his horse?”
They said, “Certainly, O Messenger of Allah.”
He said, “So they will come with white blazes and marks from the wuḍū’ and I will be present before them at the Hawḍ (the pool)” (Muslim).

That is one of the ways by which the Prophet (ﷺ) will know us on the Day of Judgment. Allahu akbar – God is great.

Raising Your Station with Wudhu

The Prophet (ﷺ) woke up one morning and went to Bilal (ra), saying to him, “O Bilal, how is it that I heard the sound of your footsteps in Jannah?”
Bilal (ra) answered, “O Messenger of Allah, I never committed a sin except that I prayed two rak’as [in repentance]; and every time my wuḍū’ breaks, I go renew my wuḍū’.”
The Prophet (ﷺ) answered, “Yes this is the reason why [I heard your footsteps].” (Ibn Khuzayma)

Some Things That Nullify Wudhu

Of course the purpose of this series is not solely to feel the spirituality behind wuḍū’ and prayer without cautioning against invalid wuḍū’. These are some of the things that nullify wuḍū’:

1. Passing urine, feces or gas
2. Deep sleep where you become unaware of your surroundings
3. Losing consciousness
4. Sexual intercourse

(This is not an exhaustive list.)

Siwak

The Prophet (ﷺ) said:

“Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwak for every wuḍū’ [in another narration, before every prayer]” (Bukhari).

The Prophet (ﷺ) also said:

“Siwak cleanses the mouth and earns the Lord’s pleasure” (An-Nisaa’ee).

Look at the Prophet’s (ﷺ) scrupulousness and care in his relationship with Allah – that he wanted to meet his Lord in prayer with a clean and pure mouth. The Prophet (ﷺ) loved the siwak so much that when he was sick in his final days, he was with Aisha (ra) when her brother Abdur-Rahman (ra) walked in and he had a siwak. She saw the Prophet (ﷺ) looking at it and she knew he wanted it. So she asked Abdur-Rahman for it, softened it for the Prophet (ﷺ) by chewing it, and gave it to him. (For more information on the siwak, click here.)

May we all perfect our wuḍū’ for the sake of Allah and in accordance to the example of his Messenger (ﷺ). Ameen.

Part I | Part II | Part III | Part IV | Part V | Part VI | Part VII | Part VIII | Part IX | Part X | Part XI | Part XII | Part XIII | Part XIV | Part XV | Part XVI | Part XVII | Part XVIII | Part XIX | Part XX | Part XXI | Part XXII | Part XXIII | Part XXIV | Part XXV | Part XXVI | Part XXVII | Part XXVIII

We all know that proper wuḍū’ (ablution) is a prerequisite to the prayer. Thus, many of us  see wuḍū’ just as a means. One thinks, “I cannot pray unless I have proper ablution,” so one performs it with that intention. But there is so much more to wuḍū’ than that – because of this, it is sad when we think that we have been praying for 10 or 20 or 30 years of our lives, without being invigorated with our wuḍū’. Wuḍū’ has its secrets, but in order to taste these secrets, we must change.

Intention

Abdullah bin Mubarak said, “How many deeds that are considered small are elevated because of the intention [behind it]? And how many deeds that are considered great are made lowly because of the intention [behind it]?”

The first thing we can change in our wuḍū’ is how much we get rewarded for it. Some may say, “But I perform all of the sunnahs of wuḍū’. I do not waste water and I say the remembrances before and after.” This is good, but if we have noticed, this is all external. What remains is the internal – the heart.  Ibn Al Qayyim said that a person may do something small but he is more beloved to Allah (subhana wa ta`ala – Glory be unto Him) than a person who does a lot, simply because the former person’s  heart is present. To illustrate, Ibn Al Qayyim told the story of a man, who saw Satan at the door of the mosque unable to enter. When he looked inside, he saw a man sleeping and a man standing in prayer. So he said to Satan, “Is it the man who is praying who is preventing you from entering?” Satan replied “No, but it is that man on the floor.” Why? It was the state of his heart.

Ask yourself: when you perform wuḍū’, what is your intention? Most of us would say the intention is to prepare for prayer. But we need to arouse our hearts and add another intention – that we are doing so for the sake of Allah. It is akin to giving charity; if you drop some change in a homeless man’s hat on your way home from work, you might not think much of it. But if you are doing so with the specific intention of feeding the hungry for the sake of God, a different feeling arises in your heart and indeed you become inspired to do it.  You begin to feel a closeness to God, whether you give 50 cents or $50.

Add another intention, which is that of following of the sunnah of the best of creation, the Prophet ﷺ. This will make us want to perfect our wuḍū’ and think of the way the Prophet ﷺ did wuḍū’ as we are performing it. I remember during the days when I was really inspired by the Prophet’s example, and I would take a small jar and fill it with water for wuḍū’. It actually made me more inspired but also made me realize how little water I needed!

There is a final dimension that we can add in order to move our hearts and make our wudhu more beloved to Allah – the intention of removing some of our sins. The ablution is purifying as it removes the minor sins. The Prophet ﷺ said:

“A person who performs wuḍū’ properly will have his sins removed from his body, so much that the sins are removed even from underneath his nails.” (Muslim)

Problem of Wiswaas (Whisper)

Some people, in their quest to perfect their wuḍū’ and prayer, are faced with a difficult problem: wiswaas, which is translated as insinuations or whisperings to the self, and here it takes the meaning of paranoia. For example, a person will constantly perform the wuḍū’ more than once, and want to pray more than once because of the paranoia that he or she has.

If you are of the people that suffer from this, then there is a cure insha’Allah. Many people have tried and they have said, that by the grace of Allah, they have been cured. Scholars have said that the people who are extreme in their paranoia should assume the best about their deeds. So if one thinks, have I performed wudhu or not? Assume you have. If you start thinking have I prayed four or three rak’as [for dhuhr]? Assume four. This may cause discomfort to some so let’s answer some questions one many have about this. Firstly, why do we repeat the wuḍū’ for the prayer? We fear that we have not done it properly and so Allah will not accept it from us. Since you are doing it for the sake of Allah, know this: Allah does not want you to repeat. How do we know that? The Prophet ﷺ said:

“If one of you finds a disturbance in his abdomen and is not certain if he has released any gas or not, he should not leave the mosque unless he hears its sound or smells its scent.” (Muslim)

Thus one must be 100% certain.

Some dua’s after wuḍū’

There are some du`a’ that we should say after wuḍū’:

“Ash-hadu an la la ilaha ila Allah (swt)  wa ana Muhammad ‘abduhu wa Rasulu.”

“I bear witness that there is no god but Allah and Muhammad is His servant and messenger.”

“The eight doors of paradise are opened for him and he may enter from whichever door he wants.” (Muslim)

Also:

“Subhanak Allah (swt) uma wa bihamdik ash-hadu an la la ilaha ila ant astaghfiruka wa atoobu ilayk.”

Glorified are You O’ Allah and I am in your praise, I testify that there is no god except You, I ask Your forgiveness and repent unto You.”

“It would be written on vellum (the best paper) then sealed; thereafter, it would not be broken until the Day of Resurrection.” (Sahih Al-Jami)

May Allah make us perform the wuḍū’ with a present heart. Ameen.

by Arif Hussain

Part I | Part II

…continued from previous post.

Impurities (Najasah): These are the substances that the believer must remove from himself to be considered pure for prayer.

1. Dead Animals: Animals that have died due to natural causes, not as a result of Islam-regulated slaughter. The following are exceptions to the rule: animals of the sea, locusts, bees, ants, bones, horns, claws, fur, feathers, and skin.
2. Blood: Allah mentions “…Or blood that pours forth…” (Quran, 6:145). A drop or two of blood is fine, but one should avoid having more than that.

3. Pig’s Meat: “…Or pig’s meat…” (Quran, 6:145).

4. Vomit, Urine, Human Excrement: This is an agreement among the scholars.  The exceptions include a slight amount of vomit, and urine of an un-weaned male baby. In these cases it is sufficient to sprinkle water on your garments.

Hadīth narrated by Ali: “The urine of a baby boy should have water sprinkled upon it.  The urine of a baby girl is to be washed off.”

بول الغلام ينضح عليه، وبول الجارية يغسل

Qatādah says, “This is if they have not been fed [solid food] yet. If they start being fed, then their urine is to be washed.” (Ahmad, Abu Dawūd, Al-Tirmidhi, and Ibn Mājah.  Ibn Hajr says it is Sahīh)

5. Al-Wady: This is the thick white discharge after urination. One should wipe their private parts and perform wudhū’ before prayer. Ghusl isn’t required. This is the opinion of Ayesha and Ibn Abbas.

6. Al-Madhy: This is the white sticky fluid that flows from organs because of sexual stimulation/excitation. The scholars are agreed that it is impure. One is to follow the same guidelines as al-Wady.

7. Al-Many: This is what would be called sperm, which is released during intercourse.  One Must wash it off if it is wet, or scratch it off if it is dry.  Ayesha said, “I used to scratch the sperm from the Messenger’s cloth if it was dry, and wash if off if it was still wet, then he would pray in those clothes.” (Muslim).  Since one is only required to scratch it off, some scholars believe that this is not considered najāsah, because najāsah must be purified with Water.

8. Urine and Excrement of Animals that are unlawful to eat: This is based on a hadīth narrated by Abdullah Ibn Mas’ūd that he gave the Prophet what appeared to be a stone but turned out to be the dung of a donkey and the Prophet said, “It is impure.” (Bukhāri, Ibn Mājah, and Ibn Khuzaimah).

9. Al-Jallālah: This is an animal that eats the waste or flesh of other animals. Its milk is forbidden to consume and its meat is forbidden to consume.
10. Dogs: If they lick a pot or utensil you are to wash it seven times. Based on a hadīth mentioned above.
Substances considered pure despite difference of opinion

1. Urine and Excrement of Animals that are lawful to eat: This is the opinion of Mālik, Ahmad, a group of Shafi`iyyah, Ibn Taymiyyah, Ibn al-Mundhir, Ash-Shaukāni.

• Ibn Taymiyyah said, “None of the companions held that it is impure. In fact, the statement that it is impure is of recent origin and not from the early generations of the companions.”

• Al-Shaukani said, “Apparently, the urine and stools of every living animal permissible to eat, is pure.”

2. Alcohol: Most scholars consider it to be impure because of Allah’s statement “Wine (alcohol), gambling, idols, and divining arrows are only an infamy of Satan’s handiwork” (Quran, 5:90). But Shaykh Sayyid Sābiq is of the opinion that just because something is considered prohibited doesn’t make it impure unless further evidence substantiates that opinion. FINAL RULING: NOT IMPURE (but not permissible to consume).

How to purify oneself from impurities

One should purify themselves if an impure substance falls upon them.

Purifying one’s body and garments: One is to wash themselves with water until the impurity is no longer present. If the stain is difficult to remove despite repetitive cleaning, then it may be overlooked. If the impurity is not visible, then one washing is sufficient. The bottom of one’s clothes may pass through some najāsah that one is not aware of. This is cleaned by default by the dirt that follows.

Purifying the ground: One is to pour water over the location.

Purifying solidified food substances such as butter: One is to remove the portion that has been exposed to the najāsah and eat the rest.

Purifying the skin of a dead animal: This is purified by tanning. According to a hadīth narrated by Ibn Abbas: “If the animal’s skin is tanned, it is purified.” (Bukhari and Muslim).

Purifying mirrors, knives and other such smooth surfaces: All that is required is wiping.

Purifying Shoes: One is to wipe them against the dirt.  This is based on a hadīth narrated by Abū Hurairah “If one of you steps in some filth with his shoes on, the dirt will purify them.”

Etiquettes of Using the Restroom

For quick guidance, I will simply list the manners of using the restroom unless some explanation is needed due to difference of opinion.

1. One is not to carry anything with Allah’s name upon it.

2. One should move and hide himself from others’ view.

3. One should mention the name of Allah and seek refuge in Him.

4. One should not speak.

5. One shouldn’t face his front or back to the qiblah if s/he is in an open location.  This is acceptable if it’s within walls or there is a barrier.

6. One should not relieve oneself into a hole in the ground.

7. One should avoid shaded places and places where people walk.

8. One should not urinate in bathing places or still water.

9. One may not urinate while standing. We see that it is the best option to urinate while sitting. However, it is permissible to stand and urinate as this is also found in the sunnah.  This difference of opinion can be understood based on the following two hadith in which the Prophet is related to have urinated both while standing and while sitting.  The statement of Ayesha does not necessarily indicate that the Prophet never stood while urinating, as it illustrated by the second hadith, but rather it only determines that she never witnessed the Prophet, herself, urinating while standing.

Hadīth One: Ayesha narrates that “If someone relates to you that the Messenger of Allah urinated while standing, do not believe him. He only urinated while sitting.” (related by “the five” except for Abu Dawud)
Hadīth Two: Hudhaifah narrates that the Prophet (ﷺ) urinated while standing while at a public garbage dump.  (Related by “the group”)

10. One must remove any impurity from his body and clothes. This should be done with at least three stones. It is also narrated that the Prophet cleaned himself with water.

11. One is not to clean himself with his right hand.

12. One should remove any bad smell from his hands.

13. One should sprinkle his private part with water.

14.One should enter the bathroom with his left foot and leave with his right foot, while saying “غفرانك ” (ghufrānak: I ask your forgiveness [O Allah]).

Acts that Correspond to the Nature of Mankind (Al-Fitrah)

Allah has chosen certain acts for all of His prophets and their followers to perform.  These acts distinguish them from the rest of mankind and are called Sunan Al-Fitrah.  These actions are found in a hadīth narrated by Abū Hurairah as related by “the group.” These include…

1. Circumcision
2. Shaving pubic hair
3. Pulling out underarm hair
4. Clipping one’s fingernails
5. Trimming the mustache

Other Acts of Hygiene: There are other acts as prescribed by the sunnah to keep ourselves clean and tidy. These include the following:

1. Letting the beard grow and become thick

2. Oiling and combing one’s hair

3. Leaving grey hair

4. Dying the hair with other than black dye. Though this is preferred, Sayyid Sābiq and Ibn Hajr are of the opinion that it is acceptable to dye one’s hair black.

Ibn Hajr mentions in Fath al-Bāri that Az-Zuhri said, “We used black dye if our faces were youthful, but if our faces were wrinkled and our teeth were gone we wouldn’t use it.

The Shaykh mentions that the following hadith, which is used for proof against black dye, is related to a specific person rather than being a general ruling because the companion was very old. “Take him (Abu Quhāfa, the father of Abu Bakr) to one of his wives and let her change the color of his hair with something, but she should avoid using black.”

إذهبوا به إلى بعض نسائه فلتغيره بشيء وجنبوه السواد

5. One should use musk and burn incense like camphor and a branch called al-aluwwah.