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).

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.