Category: Tahara (Cleanliness)

THE CHAPTER OF IMPURITIES (AN-NAJAASAAT):

Najaasaat (impurities) is the plural of najaasah (impurity), and it is everything which the people of sound nature hold to be dirty, and which they guard themselves from, and which they wash their clothes from if it fall upon them, such as urine and excrement.[1]

And the basic principle for all things is permissibility (ibaahah) and that they are pure (at-Tahaarah). So whoever claims that a particular thing is impure must bring evidence. So if he produces it then that is the case; but if he is unable to do so, or he comes with something that does not establish proof, then what is obligatory upon us is to remain upon what is necessitated by the basic principle and the basic natural state.[2]

This is because passing a judgement that something is impure is a ruling which will bring about general duty and responsibility, so it is not permissible except after proof has been established. [3]

So from that which has been proven to be impure are:

1 & 2: Human urine and excrement:

As for excrement (al-ghaa.it), then because of the hadeeth of Aboo Hurayrah that Allaah’s Messenger (صلّى الله عليه وسلّم ) said:

<<If one of you steps with his shoe upon something harmful (al-Adhaa), then the earth will be purification for it.>> [4]

And ‘al-Adhaa’ is everything which harms/offends, from impurities, filth, rocks, thorns, and other then that. [5]

And what is meant by it in the hadeeth is impurity (najaasah), as is clear. As for urine, then because of the hadeeth of Anas: that a bedouin man urinated in the mosque, so some people stood up to restrain him. So Allaah’s Messenger (صلّى الله عليه وسلّم ) said: <<Leave him, and do not interrupt him.>>

He said: “When he finished he (صلّى الله عليه وسلّم ) called for a bucket of water, and poured it upon it.” [6]

3 & 4 Pre-seminal fluid (al-madhee) and ‘al-wadee’:

As for pre-seminal fluid, then it is clear, thin, slippery fluid which discharges when there is (sexual) desire. Its discharge does not itself give a feeling of delight, nor does it shoot out all at once, nor is it followed by slackness. The person may not notice its discharge, and this happens to men and women. [7]

And it is impure (najas), and therefore the Prophet (صلّى الله عليه وسلّم ) ordered that the penis be washed from it.

From `Alee who said: “ I was a man who had profuse pre-seminal discharge, and I felt shy to ask the Prophet (صلّى الله عليه وسلّم ) because of my position with respect to his daughter. So I told al-Miqdaad ibn al-Aswad, and he asked him. So he said:

<<He should wash his penis and perform wudoo..>> ” [8]

As for ‘al-wadee’, then it is a thick white fluid which may come out after urination, [9] and it is impure.

From Ibn `Abbaas who said: “Semen, and ‘al-wadee’, and pre-seminal fluid (al madhee). As for semen, then it is what necessitates a bath (ghusl); and as for ‘alwadee’and ‘al-madhee’, then he said: “Wash your penis, or: the parts of your penis, and perform wudoo. in the manner in which you perform wudoo· for the Prayer.” [10]

5. The dung of animals whose meat may not be eaten:

From `Abdullaah who said: the Prophet (صلّى الله عليه وسلّم ) wanted to go out to the toilet, so he said: <<Bring me three stones.>> So I found two stones for him and a piece of dung from a donkey. So he took hold of the two stones, and he threw the piece of dung away, and he said: <<It is something impure.>> [11]

6. Menstrual blood:

From Asmaa· bint Abee Bakr who said: “A woman came to the Prophet (صلّى الله عليه وسلّم ) and said: ‘If menstrual blood falls on the garment of one of us, what should she do?’ So he said: <<She should scrape it off, then she should rub it with water, then she should wash it (all). Then she can pray whilst wearing it.>> [12]

7. The saliva of a dog:

From Aboo Hurayrah who said, Allaah’s Messenger (صلّى الله عليه وسلّم ) said:

<<The purification for the vessel of one of you if a dog licks from it is that he washes it seven times, the first of them being with earth.>> [13]

8. Animal carcasses:

Referring to animals which die without having been slaughtered in the legislated manner, because of his (صلّى الله عليه وسلّم ) saying:

<<When an animal skin is tanned then it has become pure.>> [14]

And an ‘animal skin’ (ihaab) is the hide of an animal which has died.

And exceptions to that [15] are:

(i) Dead fish and locusts, because of the hadeeth of Ibn `Umar- radiyallaahu `anhu)maa- who said: Allaah’s Messenger (صلّى الله عليه وسلّم ) said:

<<Two dead animals and forms of blood have been made lawful for us. As for the two dead animals, then they are fish and locusts; and as for the two forms of blood it is the liver and the spleen.>> [16]

(ii) Dead animals which do not have blood which flows, such as flies, ants, bees, and their like.

From Aboo Hurayrah -radiyallaahu `anhu- that Allaah’s Messenger (صلّى الله عليه وسلّم ) said:

<<If a fly falls into the vessel of one of you then let him immerse it in it, totally. Then let him throw it out, for indeed in one of its wings there is a poison and in the other there is a remedy.>> [17]

(iii) The bones of a dead animal, and its horn, claws, hair, and feathers.

All of that is pure, in keeping with the basic principle, which is that things are pure; and because of what al-Bukhaaree reported in disconnected form,[18] saying, ‘az-Zuhree said about the bones of a dead animal, such as the elephant and its like, “I met people from the Salaf of the scholars using it as combs, and as pots for oil. They did not see any harm in that.” And Hammaad said: “There is no harm in (using) the feathers of dead birds.”

HOW IMPURITY IS TO BE PURIFIED.

You should know that the bringer of the legislation, who made us aware that a thing is impure, or causes other things to become impure, has also made us aware of how we are able to purify it. So what is obligatory upon us is to follow his saying and to comply with his command. So whatever it is reported about that it must be washed until no colour, smell, or taste remains from it, then that is its purification; and whatever it is reported about that water must be poured upon it, or sprinkled upon it, or that it should be scraped, or wiped upon the earth, or merely walking upon pure earth, then that is its purification. Furthermore you should know that water is the basic substance for purifying impurities, since the bringer of the Legislation described it with his saying: <<Allaah created water as being pure and purifying>> [19], so nothing else besides it is turned to, unless that is established from the bringer of the legislation; otherwise not, since it would be a case of turning aside from something known to be a purifier towards something which is not known to be a purifier, and this would be a departure from what the legislated manner of proceeding demands.

So when you know this, then here is what occurs in the legislation regarding the manner of purifying substances which are impure or which cause impurity:

1. Purifying the animal through tanning:

From Ibn `Abbaas -radiyallaahu `anhumaa- who said: I heard Allaah’s Messenger (صلّى الله عليه وسلّم ) say:

<<Whichever animal skin is tanned, then it becomes pure.>> [20]

2. Purifying the vessel which a dog has licked:

From Aboo Hurayrah- radiyallaahu `anhu- that Allaah’s Messenger (صلّى الله عليه وسلّم ) said: <<The purification of the vessel of one of you when a dog has licked it is that he washes it seven times, the first of them being with the earth.>> [21]

3. Purifying a garment which menstrual blood has fallen onto:

From Asmaa· bint Abee Bakr -radiyallaahu `anhaa- who said: A woman came to the Prophet (صلّى الله عليه وسلّم ) and said: “If menstrual blood falls onto the garment of one of us, what should she do?” So he said:

<<She should scrape it off, then she should rub it with water, then she should wash it (all). Then she can pray whilst wearing it.>> [22]

If a trace still remains after that, then there is no harm: From Aboo Hurayrah -radiyallaahu `anhu- that Khawlah bint Yasaar said, “O Messenger of Allaah! I have only a single garment, and I menstruate whilst wearing it.” He said:

<<When you become clean wash the place of the blood, then pray whilst wearing it.>>

She said: “O Messenger of Allaah! If its trace is not removed?” He said:
<<The water will suffice you, and its trace will not harm you.>> [23]

4. Purifying the trailing hem of the woman’s garment:

From a slave-girl who gave birth to a child of Ibraaheem ibn `Abdir-Rahmaan ibn `Awf, that she asked Umm Salamah -the wife of the Prophet (صلّى الله عليه وسلّم ) I am a woman who makes the hem of my garment long, then what if I walk upon a filthy place?” So Umm Salamah said: “The Prophet (صلّى الله عليه وسلّم ) said: <<What comes after it will purify it.>> [24]

5. Purifying the garment from the urine of a suckling baby: [25]

From Abus-Samh, the servant of the Prophet (صلّى الله عليه وسلّم ) who said: “The Prophet (صلّى الله عليه وسلّم ) said:

<<It should be washed from the urine of a girl, and sprinkled with water from the urine of a boy.>>[26]

6. Purifying the garment from pre-seminal fluid (madhee):

From Sahl ibn Hunayf who said: I used to experience difficulty and trouble on account of pre-seminal fluid, and I used to frequently take a bath from it. So I mentioned that to Allaah’s Messenger (صلّى الله عليه وسلّم ) and he said:

<<The wudoo· would suffice you for that.”>>

I said: “What about that which fall upon my garment from it?” He said:
<<It will suffice you to take a handful of water, and to rub your garment with it wherever you see it has fallen upon it.>> [27]

7. Purifying the underneath of the shoe:

From Aboo Sa`eed -radiyallaahu `anhu- that the Prophet (صلّى الله عليه وسلّم ) said: <<When one of you comes to the mosque, then let him turn his shoes over and examine them. So if he sees some filth, then let him wipe it upon the earth, then let him pray whilst wearing them.>> [28]

8. Purifying the earth:

From Aboo Hurayrah -radiyallaahu `anhu- who said: “A Bedouin stood and urinated in the mosque. So the people began raising their voices against him. So the Prophet (صلّى الله عليه وسلّم ) said to them:

<<Leave him, and pour a bucket of water upon his urine; for you were sent as people who make things easy, and you were not sent as people who make things difficult.>> [29]

And the Prophet (صلّى الله عليه وسلّم ) commanded that in order to quickly purify the earth. So if it had been left until it became dry, and then the trace of the impurity departed, then it would have become pure, because of the hadeeth of Ibn `Umar -radiyallaahu `anhumaa- who said:

“Dogs used to urinate in the mosque, and come and go, in the time of Allaah’s Messenger (صلّى الله عليه وسلّم ) and they had not used to sprinkle anything upon it.” [30]

Footnotes:

[1] ar-Rawdatun-Nadiyyah (1/12) .
[2] as-Saylul-Jarraar (1/31) of ash-Shawkaanee.
[3] ar-Rawdatun-Nadiyyah (1/15) of Siddeeq Hasan Khaan.
[4] Saheeh: Saheeh Abee Daawood (no. 834); Aboo Daawood (2/47/381).
[5] `Awnul-Ma`bood (Sharh Abee Daawood) (2/44).
[6] Agreed upon. Muslim (1/236/284), and the wording is his; and al-Bukhaaree (10/449/6025).
[7] Sharh Saheeh Muslim: (3/213).
[8]Agreed upon: Muslim (1/247/303), and the wording is his; al-Bukhaaree (1/230/132) in abridged form.
[9]‘Fiqhus-Sunnah’ (1/24).
[10] Saheeh…al-Bayhaqee (1/115).
[11] Saheeh: Saheehul-Jaami`: (253); Ibn Khuzaymah (1/39/70), and it is reported by others without the words ‘from a donkey’. It was reported by al-Bukhaaree (1/256/156), an-Nasaa·ee (1/39), at-Tirmidhee (1/13/17), and Ibn Maajah (1/114/314).
[12] Agreed upon: Muslim (1/240/291), and the wording is his; al-Bukhaaree (1/410/307).
[13] Saheeh: Saheehul-Jaami` (3933); Muslim (1/234/91/279).
[14] Saheeh: Saheehul-Jaami` (511); Muslim (1/277/366), Aboo Daawood (11/181/4105).
[15] i.e. to the condition of being impure (transl.)
[16] Saheeh: Saheehul-Jaami` (210); Ahmad (1/255/96), al-Bayhaqee (1/254)
[17] Saheeh: Saheehul-Jaami` (837); al-Bukhaaree (10/250/5782), Ibn Maajah (2/1159/3505)
[18] (1/342)
[19] as-Saylul-Jarraar (1/42, 48) -with some paraphrasing. And you should know that regarding his saying “Allaah created water as being pure and purifying” al-Haafiz (Ibn Hajr) said in ‘at-Talkhees’ (1/14): “I have not found it in this form, and it has preceded as a hadeeth of Aboo Sa`eed with the wording: “Water is pure and purifying, nothing causes it to become impure.””
[20] Saheeh: Saheehul-Jaami` (2907); Ahmad (1/230/49), at-Tirmidhee (3/135/1728), Ibn Maajah (2/1193/3609), an-Nasaa·ee (7/173).
[21] Saheeh: Saheehul-Jaami` (3933), Muslim (1/234/91/279)
[22] Agreed upon: Muslim (1/240/291), and the wording is his; al-Bukhaaree (1/410/307).
[23] Saheeh: Saheeh Abee Daawood (351); Aboo Daawood (2/26/361), al-Bayhaqee (2/408)
[24] Saheeh:Saheeh Ibn Maajah (430), Muwatta· Imaam Maalik (27/44), Aboo Daawood (2/44/379), atTirmidhee (1/95/143), Ibn Maajah (1/177/531).
[25] i.e. the baby who is still breast-fed and has not been weaned onto solid food (transl.).
[26] Saheeh: Saheeh an-Nasaa·ee (293), Aboo Daawood (2/36/372), an Nasaa·ee (1/158).
[27] Hasan: Saheeh Ibn Maajah (409), Aboo Daawood (1/357/207), at-Tirmidhee (1/76/115), Ibn Maajah (1/169/506).
[28] Saheeh: Saheeh Abee Daawood (605); Aboo Daawood (2/353/636).
[29] Agreed upon: al-Irwaa. (171); al-Bukhaaree (1/323/220), an-Nasaa·ee (1/48 & 49); and it is reported in longer form by Aboo Daawood (2/39/376) & at-Tirmidhee (1/99/147).
[30] Saheeh: Saheeh Abee Daawood (368); al-Bukhaaree in disconnected form (1/278/174), Aboo Daawood (2/42/378).

Source : Al-Wajeez, The Book Of Purification  –  Abdul-`Azeem ibn Badawee al-Khalafee, Translated by Abu Talhah Dawood Burbank . An excellent book on the rules and regulations of various acts of worship, with evidences from the Book and Sunnah. This chapter deals with water and aspects of purification, wudhoo, ghusl, the toilet etc

Related Link: https://abdurrahman.org/tahara-purification/

THE BATH (al-Ghusl):

Those things which make it obligatory:

1) Semen coming out whilst awake or during sleep:

Because of his (صلّى الله عليه وسلّم ) saying:

“Taking a bath is binding if semen comes out.”[1]

And from Umm Salamah that Umm Sulaym said: “O Messenger of Allaah, Allaah is not shy of the truth, so is the bath binding upon the woman if she has a sexual dream.” He said: “Yes if she sees semen.” [2]

And having desire is a condition if a person is awake but not during sleep. Because of his (صلّى الله عليه وسلّم ) saying:

“If you ejaculate semen then take a bath from janaabah, but if you do not ejaculate it with force then do not take a bath.” [3]

ash-Shawkaanee [4] said: ‘al-hadhf means firing out, and it does not occur in this manner except as a result of desire and it contains a point of note that that which comes out without desire, either because of illness or severe cold, does not necessitate taking a bath.’

And whoever has a sexual dream and does not find semen, then there is no bath due upon him. And whoever finds semen but does not remember any sexual dream then taking a bath is upon him.

From `Aa·ishah-radiyallaahu `anhaa- that she said:

“Allaah’s Messenger (صلّى الله عليه وسلّم ) was asked about the man who finds liquid but does not remember any sexual dream, so he said: “He should take a bath.” And he was asked about a man who sees that he had intercourse in a dream but he does not find any liquid. So he (صلّى الله عليه وسلّم ) said:”There is no bath due upon him.” [5]

2) Sexual intercourse, even if he does not ejaculate:

From the hadeeth of Aboo Hurayrah -radiyallaahu `anhu- from the Prophet (صلّى الله عليه وسلّم ) that he said: “If he sits between her four limbs, and he has intercourse with her, then the bath has become obligatory, even if he did not ejaculate.” [6]

3) An Unbeliever accepting Islaam:

From Qays ibn `Aasim that he accepted Islaam, so the Prophet (صلّى الله عليه وسلّم ) ordered him to take a bath with water and lote-tree leaves. [7]

4) The cessation of the menstrual period and after-birth bleeding:

Because of the hadeeth of `Aa·ishah -radiyallaahu `anhaa- that the Prophet (صلّى الله عليه وسلّم ) said to Faatimah bint Abee Hubaysh:

“When the menstrual period comes then leave off the Prayer; and when it departs, then take a bath and pray.” [8]

And after-birth bleeding is just like the menstruation period by consensus.

5) The day of Jumu`ah:

From the hadeeth of Aboo Sa`eed al-Khudree that the Prophet (صلّى الله عليه وسلّم ) said: “Taking the bath for the Jumu`ah is obligatory upon every adult.” [9]

Its Pillars:

1) Intention: Because of the hadeeth:”Actions are but by intentions…” [10]
2) Covering the whole body with water.

Its recommended form:

From `Aa·ishah -radiyallaahu `anhaa- that she said:

‘When Allaah’s Messenger (صلّى الله عليه وسلّم ) took a bath from janaabah he would begin and wash his hands, then he would pour water with his right hand over his left hand and wash his genitals. Then he would perform the wudoo· in the manner in which he performed the wudoo· for the Prayer. Then he would take the water and enter his fingers into the roots of his hair until he saw that he had caused the water to reach all parts of it. Then he would take three handfuls of water and put it upon his head. Then he washed his feet.’[11]

Point of note:

It is not obligatory upon the woman to undo her hair when taking a bath from janaabah, but it is obligatory upon her to do that in the bath for the menstrual period.

From Umm Salamah -radiyallaahu `anhaa- that she said: ‘I said: “O Messenger of Allaah! I am a woman who ties my hair into plaits. Shall I undo it for the bath of janaabah?” He said: “No, it would suffice you to pour three handfuls of water upon your head, then make the water flow upon yourself, and you will be clean.” [12]

From `Aa·ishah -radiyallaahu `anhaa- that Asmaa· asked the Prophet (صلّى الله عليه وسلّم ) about the bath from menstruation. So he said:

“One of you should take her water and her lote-tree leaves, so she should purify herself and purify herself in a good manner then she should pour it upon her head and strongly rub it in until she reaches the roots upon her hair. Then she should pour the water upon herself, then she should take a piece of cloth with musk upon it and clean herself with it.” So Asmaa· said: ‘How should she clean herself with it? so he said “Subhaanallaah! (How perfect is Allaah!) She should clean herself with it.”

So `Aa·ishah said to her, and it is as if she said it secretly to her: ‘You should wipe away the trace of blood with it.’

And she asked him about the bath of janaabah. So he said:

“She should take some water and purify herself, and clean herself in a good manner, or perform the purification fully. Then she should pour it upon her head, and rub it in until she reaches the roots of (the hair) upon her head. Then she should pour the water upon herself.” [13]

So this hadeeth clearly shows a difference between the bath which a woman takes from her menses, and her bath from the state of janaabah, since he emphasised upon the menstruating woman that she should exert in rubbing strongly, and in purifying, in a way in which he did not emphasis regarding her bath from janaabah. Just as the hadeeth of Umm Salamah is a proof that it is not obligatory to undo the hair in her bath from janaabah. [14]

And the basic rule is to undo the hair to make certain that the water reaches whatever is underneath it. Except that it has been pardoned in the bath of janaabah because of the fact that it happens repeatedly, and that it would create severe difficulty to have to undo it for that. Contrary to the bath after the menses because it happens only once a month. [15]

A point of note:

It is permissible for the two spouses to take a bath together in a single place, each of them looking at the private part of the other; because of the saying of `Aa·ishah – radiyallaahu `anhaa: ‘I used to take a bath, I and Allaah’s Messenger (صلّى الله عليه وسلّم ) from a single vessel, when we were in a state of janaabah.’ [16]

The recommended baths:

1-Taking a bath at each act of sexual intercourse:

Because of the hadeeth of Aboo Raafi` that one night the Prophet (صلّى الله عليه وسلّم ) had relations with all of his wives in succession, taking a bath with this one, and with this one. He said: “O Messenger of Allaah! Why don’t you make it a single bath?” So he (صلّى الله عليه وسلّم ) said:

“This is purer, and better, and cleaner.” [17]

2- The woman who has continual bleeding taking a bath for every Prayer, or one bath for the Zuhr Prayer and `Asr Prayer together, and one bath for the Maghrib and the `Ishaa· Prayer together, and one bath for the Fajr Prayer.

Because of the hadeeth of `Aa·ishah -radiyallaahu `anhaa- that she said: “Umm Habeebah had continual bleeding in the time of Allaah’s Messenger (صلّى الله عليه وسلّم ) so he commanded her to take a bath for every Prayer….the hadeeth.” [18]

And in a narration from her a woman had continual bleeding in the time of Allaah’s Messenger (صلّى الله عليه وسلّم ) so she was commanded that she should bring the `Asr Prayer forward and delay the Dhur Prayer, and that she should take a single bath for both of them; and that she should delay the Maghrib Prayer and bring forward the `Ishaa· Prayer, and take a bath for the two of them, and that she should take a bath for the Dawn Prayer. [19]

3- Taking a bath after becoming unconscious:

Because of the hadeeth of `Aa·ishah -radiyallaahu `anhaa- that she said Allaah’s Messenger (صلّى الله عليه وسلّم ) became very ill. So he said: “Have the people prayed?” So we said: ‘No, they are waiting for you O Messenger of Allaah’. So he said: “Put some water in the tub for me.” She said so we did so. So he took a bath and then he tried to stand but he fell unconscious. Then he came around and he said: “Have the people prayed?” So we said: ‘No, they are waiting for you O Messenger of Allaah’. He said put some water for me in the tub. She said so we did so. So he took a bath then he tried to stand up and he fainted. Then he came around and he said:” Have the people prayed?” So we said: ‘No, they are waiting for you O Messenger of Allaah’. And she mentioned his sending a message to Aboo Bakr, and the completion of the hadeeth. [20]

4- Taking a bath after burying a Mushrik:

Because of the hadeeth of `Alee ibn Abee Taalib -radiyallaahu `anhu- that he came to the Prophet (صلّى الله عليه وسلّم ) and he said: “Aboo Taalib has died.” So he (صلّى الله عليه وسلّم ) said: “Go and bury him.” So when I had buried him I came back to him, and he said to me: “Take a bath.” [21]

5- Taking a bath for the two `Eeds and for the Day of `Arafah:

Because of what al-Bayhaqee reported, by way of ash-Shaafi`ee: from Zaadhaan, who said: “A man asked `Alee -radiyallaahu `anhu- about the bath.” So he said: “Take a bath every day if you want to.” So he said: “No, the bath which is the bath.” He said: “The Day of Jumu`ah, and the Day of `Arafah, and the Day of Sacrifice, and the Day of Fitr.” [22]

6- Taking a bath after washing the dead:

Because of his (صلّى الله عليه وسلّم ) saying: “Whoever washes a dead person then let him take a bath.” [23]

7- Taking a bath for the state of Ihraam for `Umrah or Hajj:

Because of the hadeeth of Zayd ibn Thaabit that he saw the Prophet (صلّى الله عليه وسلّم ) remove his (usual) clothes for entering the state of Ihraam, and he took a bath. [24]

8- Taking a bath to enter Makkah:

Because of the hadeeth of Ibn `Umar -radiyallaahu `anhu(maa)- that he had not used to come to Makkah except that he would spend the night at Dhee Tuwaa, and then enter the morning. So he would take a bath and then enter Makkah in the day time; and he mentioned from the Prophet (صلّى الله عليه وسلّم ) that he did it. [25]

Footnotes:

[1] Saheeh: [Mukhtasar Muslim (151), Muslim (1/269/343), Aboo Daawood (1/366/214)

[2] Agreed upon: al-Bukhaaree (1/228/130), Muslim (1/251/313), at-Tirmidhee (1/80/122)

[3] Its chain of narration is hasan saheeh: [Irwaa.ul-Ghaleel (1/162), Ahmad (1/247/82).

[4]  Naylul Awtaar (1/275)

[5] Saheeh: Saheeh Sunan Abee Daawood (216), at-Tirmidhee (1/74/113), Aboo Daawood (1/399/233)

[6] Saheeh: [Mukhtasar Muslim (152)], Muslim (1/271/348)

[7] Saheeh: [Irwaa.ul-Ghaleel (128), an-Nasaa.ee(1/109), at-Tirmidhee (2/58/602), Aboo Daawood (2/19/351)

[8] Agreed upon: al-Bukhaaree (1/42/320), Muslim (1/262/333), Aboo Daawood (1/466/279), at-Tirmidhee (1/82/125), an-Nasaa.ee (1/186), and their wordings except for al-Bukhaaree is: ‘wash the blood away from yourself.’

[9]Agreed upon: al-Bukhaaree (357/2/879), Muslim (2/580/846), Aboo Daawood (2/4 & 5 /337), an-Nasaa.ee (3/93), Ibn Maajah (1/346/1089)

[10]Agreed upon: al-Bukhaaree, Muslim (1/204/226)

[11]Agreed upon.

[12]Saheeh: [Irwaa·ul-Ghaleel (136), Muslim (1/259/330), Aboo Daawood (1/426/248), an-Nasaa·ee (1/131), atTirmidhee (1/71/105), Ibn Maajah (1/198/603).

[13]Saheeh: [Mukhtasar Muslim (172)], Muslim (1/261/-61-332)

[14]Tahdheeb Sunan Abee Daawood of Ibnul Qayyim.

[15]Tahdheeb Sunan Abee Daawood of Ibnul Qayyim.

[16]Hasan: Saheeh Sunan Ibn Maajah (480), Aboo Daawood (1/370/216), Ibn Maajah (1/194/590).

[17]Hasan: [Saheeh Sunan Ibn Maajah (480)], Aboo Daawood (1/370/216), Ibn Maajah (1/194/590)

[18]Saheeh: [Saheeh Sunan Abee Daawood (269)] Aboo Daawood (1/483/289)

[19]Saheeh:[Saheeh Sunan Abee Daawood (273)] Aboo Daawood (1/487/291)

[20]Agreed upon: Muslim (1/311/418), al-Bukhaaree (1/172/687).

[21]Its chain of narration is Saheeh.

[22][[Saheeh:al-Irwaa·:146]].

[23]Saheeh:[Saheeh Sunan Ibn Maajah (1195), Ibn Maajah (1/470/1463).

[24]Hasan: [Irwaa·ul-Ghaleel (149), at-Tirmidhee (2/163/831).

[25]Agreed upon: Muslim (2/919-227-1259)-and this is his wording, al-Bukhaaree (3/435/1573), Aboo Daawood (5/318/1848), at-Tirmidhee (2/172/854).

Source : Al-Wajeez, The Book Of Purification  –  Abdul-`Azeem ibn Badawee al-Khalafee, Translated by Abu Talhah Dawood Burbank . An excellent book on the rules and regulations of various acts of worship, with evidences from the Book and Sunnah. This chapter deals with water and aspects of purification, wudhoo, ghusl, the toilet etc

Related Link: https://abdurrahman.org/tahara-purification/

The siwaak (tooth-stick) :

The siwaak is recommended in all conditions, and its recommendation is emphasized:

1- Along with the wudoo·:

From Aboo Hurayrah -radiyallaahu `anhu- who said: Allaah’s Messenger (صلّى الله عليه وسلّم ) said:

<<If it were not that I would make a difficulty upon my nation I would have commanded them to use the siwaak with every wudoo·.>>” [1]

2- At every Prayer:

From Aboo Hurayrah -radiyallaahu `anhu- from the Prophet ( صلّى الله عليه وسلّم ) who said:

<<If it were not that I would make a difficulty for my nation I would have commanded them to use the siwaak at every Prayer.>> [2]

3- When reciting the Qur·aan:

From `Alee -radiyallaahu `anhu- who said: “He commanded us to use the siwaak, and he said:

<<When the servant stands in Prayer an Angel comes to him and stands behind him, listening to the Qur.aan and drawing closer. So he continues listening and drawing closer until he places his mouth upon his mouth. So he does not recite any Aayah except that it enters within the Angel>> [3]

4- When entering the house:

From al-Miqdaam ibn Shurayh: from his father, who said: I asked `Aa·ishah, saying: “What had the Prophet ( صلّى الله عليه وسلّم ) used to begin with when he entered his house?” she said: “With the siwaak.” [4]

5- When getting up (to pray) during the night:

From Hudhayfah –radiyallaahu `anhu- who said: “When Allaah’s Messenger ( صلّى الله عليه وسلّم ) got up to pray the tahajjud Prayer at night, he used to rub his mouth with the siwaak.” [5]

Footnotes:

[1] Saheeh: Saheehul-Jaami` (5317); Ahmad (1/294/171).
[2] Agreed upon Muslim (1/220/252), al-Bukhaaree (2/374/887), at-Tirmidhee (1/18/22), an-Nasaa·ee (1/12); except that the wording of al-Bukhaaree is: “with every Prayer.”
[3] Saheeh Lighairihi: as-Saheehah (1213); al-Bayhaqee (1/38).
[4] Saheeh Ibn Maajah (235); Muslim (1/220/253) Aboo Daawood (1/86/58), Ibn Maajah (1/106/290), an-Nasaa·ee (1/13).
[5] Agreed upon: Muslim (1/220/255), and this wording is his; al-Bukhaaree (1/356/245), Aboo Daawood (1/83/54), an-Nasaa·ee (1/8); and the wording of the three is: “When he got up (to pray) during the night.”

Source : Al-Wajeez, The Book Of Purification  –  Abdul-`Azeem ibn Badawee al-Khalafee, Translated by Abu Talhah Dawood Burbank .

Related Link: https://abdurrahman.org/tahara-purification/

1 – It is recommended for the person who wants to enter the toilet to say:

بِسْمِ الله ) اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ)

(Bismillaah),
(Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith)

(With the name of Allaah),
(O Allaah! I seek Your refuge from male and female devils).

This is because of the hadeeth of `Alee -radiyallaahu `anhu- that the Prophet (صلّى الله عليه وسلّم ) said:

<<The screen between the jinn and the private-parts of the descendants of Aadam, when one of you enters the toilet, is that he says:‘Bismillaah’ (with the name of Allaah).>> [1.1]

And because of the hadeeth of Anas -radiyallaahu `anhu- who said: “When Allaah’s Messenger (صلّى الله عليه وسلّم ) went to the toilet he used to say:

اللَّهُمَّ إِنِّي أَعُوْذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ

‘Allaahummaa innee a`oodhu bika minal-khubuthi wal-khabaa·ith’ (O Allaah! I seek Your refuge from male and female devils).”  [1.2]

2 – And it is recommended that when he departs he says:: (Ghufraanaka): (I seek Your forgiveness), because of the hadeeth of Aa·ishah -radiyallaahu `anhaa- who said: “When the Prophet (صلّى الله عليه وسلّم ) came away from the toilet he would say: << Ghufraanaka>> (I seek Your forgiveness).” 1.3

3 – And it is recommended that he should enter with his left-foot first, and depart with the right-foot first.

This is because the right-side is used for noble actions, and the left-side for actions which are not noble actions; and there are reports which indicate this generally. [1.4]

4 – And if he is in an open place, then it is recommended for him to move far enough away so that he is not seen:

From Jaabir -radiyallaahu `anhu- who said: “We went out along with Allaah’s Messenger (صلّى الله عليه وسلّم ) on a journey, and Allaah’s Messenger (صلّى الله عليه وسلّم ) would not go to the toilet until he had gone far enough so that he would not be seen.” [1.5]

5 – And it is recommended that he does not raise his garment until he is close to the ground:

From Ibn `Umar -radiyallaahu `anhumaa- : “That when the Prophet (صلّى الله عليه وسلّم ) wanted to relieve himself he would not raise his garment until he was close to the ground.” [2.1]

6 – And it is not permissible to face or to have ones back towards the qiblah, whether in the open desert or within a building:

From Aboo Ayyoob al-Ansaaree -radiyallaahu `anhu- from the Prophet (صلّى الله عليه وسلّم ) who said:

“When you go to the toilet, then do not face the qiblah and do not have your back towards it, but rather turn to the east or to the west.” [2.2]

Aboo Ayyoob said: “So we came to Shaam, and we found toilets which had been built facing towards the Ka`bah. So we would turn aside from it, and we would ask for the forgiveness of Allaah -the Most High.” [2.3]

7 – And it is forbidden to go to the toilet upon the path-way of the people, and in the places where they take shade:

From Aboo Hurayrah that the Prophet (صلّى الله عليه وسلّم ) said:

<<Beware of the two things which bring about curses.>> They said: “And what are the two things which bring about curses, O Messenger of Allaah?” He said: <<The person who goes to the toilet upon the path-way of the people, or where they take shade.>>2.4

8 – And it is disliked to urinate in the place where he takes a bath: From Humayd al-Himyaree who said: I met a man who had accompanied the Prophet (صلّى الله عليه وسلّم ) just as Aboo Hurayrah accompanied him, [2.5] who said: “Allaah’s Messenger (صلّى الله عليه وسلّم ) forbade that one of us should comb his hair every day, and that he should urinate in the place where he takes a bath.”  [2.6]

9 – And it is forbidden to urinate in standing water:

From Jaabir: from the Prophet (صلّى الله عليه وسلّم ) that he forbade urinating in standing water. [3.1]

10 – And it is permissible to urinate standing, but sitting is better:

From Hudhayfah -radiyallaahu `anhu-: that the Prophet (صلّى الله عليه وسلّم ) came to the rubbish dump of a people, and he urinated whilst standing. So I moved away, so he said: <<Draw near.>> So I drew close to him, until I stood at his heels. So he performed wudoo·, and wiped over his leather socks. [3.2]

And we said that sitting is better because that was his usual practice, to such an extent that `Aa·ishah -radiyallaahu `anhaa- said: “Whoever narrates to you that Allaah’s Messenger (صلّى الله عليه وسلّم ) urinated whilst standing then do not believe him. He had not used to urinate except whilst sitting.” [3.3]

And this saying of hers does not negate what occurs from Hudhayfah, since she informed about what she had seen, and Hudhayfah informed about what he had seen; and, as is known, the one who affirms is given precedence over the one who negates, since he has additional knowledge with him.

11 – And it is obligatory to keep oneself clean of urine:

So from Ibn `Abbaas -radiyallaahu `anhumaa- : that the Prophet (صلّى الله عليه وسلّم ) passed by two graves, and said:

<<They are being punished, and they are not being punished for something serious. As for one of them, then he had not used to keep himself clean of his urine; and as for the other, then he used to go between the people with reports to cause trouble (nameemah).” [3.4]

12-And he should not hold his penis with his right hand whilst he is urinating, nor clean himself with it:

From Qataadah -radiyallaahu `anhu- who said: Allaah’s Messenger (صلّى الله عليه وسلّم ) said:

“When one of you urinates, let him not hold his penis with his right hand; and let him not clean himself with his right hand.” [4.1]

13 – And it is permissible to clean oneself with water, or with stones-or with whatever is like them, and water is better:

From Anas -radiyallaahu `anhu- who said: “Allaah’s Messenger (صلّى الله عليه وسلّم ) used to enter the toilet, and I and a boy of similar age to me used to carry a pot of water and a spear. So he would clean himself with the water.” [4.2]

And from `Aa·ishah -radiyallaahu `anhaa- that Allaah’s Messenger (صلّى الله عليه وسلّم ) said: <<When one of you goes to the toilet then let him take three stones along with him, and let him clean himself with them, since they will suffice him.>>  [4.3]

14 – And it is not permissible to suffice with less than three stones:

From Salmaan al-Faarisee -radiyallaahu `anhu- that it was said to him: ‘Your Prophet (صلّى الله عليه وسلّم ) has taught you everything, even how to use the toilet!’ So he said: “Yes indeed! He forbade us from facing the qiblah with excrement or urine; and that we should clean ourselves with the right hand, and that we should clean ourselves with less than three stones; and that we should clean ourselves with a piece of animal dung or with a bone.” [4.4]

15 – And it is not permissible to clean oneself with a bone, or with a piece of dung: From Jaabir -radiyallaahu `anhu- who said: “The Prophet (صلّى الله عليه وسلّم ) forbade that a person should wipe himself clean with a bone or a piece of animal dung.” [4.5]

Footnotes :

[1.1] Saheeh: Saheehul-Jaami` (3611); at-Tirmidhee (2/59/606)-and this is his wording; Ibn Maajah (1/109/297)…

[1.2] Agreed upon: al-Bukhaaree (1/242/142), Muslim (1/283/375), Aboo Daawood (1/21/4), Ibn Maajah (1/109/298), at-Tirmidhee (1/76), an-Nasaa·ee (1/20)

[1.3] Saheeh: Saheehul-Jaami` (4714); Aboo Daawood (1/52/30), at-Tirmidhee (1/7/7), Ibn Maajah (1/110/300).

[1.4] ‘as-Saylul-Jarraar’ (1/64). Shaikh al-Albaanee said in his notes upon ‘Ta·seesul-Ahkaam’ (1/34), concerning entering the toilet with the justify-foot: “I do not know anything from that in the Sunnah” (transl.).

[1.5] Saheeh: Saheeh Ibn Maajah (268); Ibn Maajah (1/121/335), Aboo Daawood (1/19/2) -with its like.

[2.1] Saheeh: Saheehul-Jaami` (4652); Aboo Daawood (1/31/14), at-Tirmidhee (1/11/14) as a hadeeth of Anas.

[2.2] Saheeh: Mukhtasar Muslim (109), [Muslim (no.264)], Saheeh Abee Daawood (7).

[2.3] Agreed upon: al-Bukhaaree (1/498/394), Muslim (1/224/264), at-Tirmidhee (1/8/8).

[2.4] Saheeh: Saheehul-Jaami` (110); Aboo Daawood (1/47/25), Muslim (1/226/269)…

[2.5] The narration of an-Nasaa·ee contains the additional wording “for four years.” (transl.).

[2.6] Saheeh: Saheehun-Nasaa·ee (232); an-Nasaa·ee (1/130), Aboo Daawood (1/50/28).

[3.1] Saheeh: Saheehul-Jaami` (6814); Muslim (1/235/281), an-Nasaa·ee (1/34).

[3.2] Muslim (1/228/273), at-Tirmidhee (1/11/13), al-Bukhaaree (1/329/225), an-Nasaa·ee (1/19), Aboo Daawood (1/44/23), Ibn Maajah (1/111/305).

[3.3] Saheeh: Saheehun-Nasaa·ee (29), an-Nasaa.ee (1/26), at-Tirmidhee (1/10/12)….

[3.4] Agreed upon: al-Bukhaaree (1/317/216), Muslim (1/240/292), at-Tirmidhee (1/47/70), Aboo Daawood (1/40/20), an-Nasaa·ee (1/28).

[4.1] Saheeh: Saheeh Ibn Maajah (250); Ibn Maajah (1/113/310) -this is his wording; and it was reported by: al-Bukhaaree (1/254/154), Muslim (1/225/267), Aboo Daawood (1/53/31), at-Tirmidhee (1/12/15), an-Nasaa·ee (1/25) -in longer form, and in abridged form.

[4.2] Agreed upon: al-Bukhaaree (1/252/152), Muslim (1/227/271), an-Nasaa·ee (1/42)- and he does not have a mention of the spear. An-Nawawee said: “The Prophet (صلّى الله عليه وسلّم ) used to take it (i.e. the spear) along with him, because when he had performed wudoo· he would pray. So he needed to erect it in front of him, so that it would be a barrier which he could pray towards.” (transl.)

[4.3] Saheeh:Saheehun-Nasaa·ee; an-Nasaa·ee (1/42), Aboo Daawood (1/61/40)

[4.4] Saheeh: Saheeh Ibn Maajah (255); Muslim (1/223/262), at-Tirmidhee (1/13/16), Aboo Daawood (1/24/7), Ibn Maajah (1/115/316), an-Nasaa·ee (1/38)

[4.5] Saheeh: Saheehul-Jaami` (6827); Muslim (1/224/263), Aboo Daawood (1/60/38)

Source : Al-Wajeez, The Book Of Purification  –  Abdul-`Azeem ibn Badawee al-Khalafee, Translated by Abu Talhah Dawood Burbank . An excellent book on the rules and regulations of various acts of worship, with evidences from the Book and Sunnah. This chapter deals with water and aspects of purification, wudhoo, ghusl, the toilet etc

Related Link: https://abdurrahman.org/tahara-purification/