Buloogh-ul-Maraam – The Book of Purification (Uthaymeen)

Summarized notes from the explanation of Sh Uthaymeen. Hadeeth checkings by Sh al-Albaanee. (Translated by Adnaan ibn Salmaan).

Chapter 1: Types of Water

باب المياه

عن أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-فِي اَلْبَحْرِ: { هُوَ اَلطُّهُورُ مَاؤُهُ, اَلْحِلُّ مَيْتَتُهُ } أَخْرَجَهُ اَلْأَرْبَعَةُ, وَابْنُ أَبِي شَيْبَةَ وَاللَّفْظُ لَهُ, وَصَحَّحَهُ اِبْنُ خُزَيْمَةَ وَاَلتِّرْمِذِيُّ ورواه مالك والشافعي وأحمد


From Abu Hurayrah radiyAllaahu’anhu who said: Allaah’s Messenger (ﷺ) said regarding the sea, “It’s water is purifying and its dead (animals) are halaal (to eat).” [Reported by al-Arba’a and Ibn Abu Shaybah (and the wording is his). Ibn Khuzaimah and Tirmidhee graded it Saheeh. [Malik, Shaafi’ee and Ahmad also reported it].


Sh Uthaymeen:

  1. The eagerness of the Companions radiyAllaahu’anhum to acquire knowledge – and this is clear from knowing the context of the hadeeth.
  2. That sea water is purifying in all cases (except for that which excluded in the coming hadeeths – i.e.: when it is altered due to impurity).
  3. The beautiful manner in which the Messenger sallAllaahu’alaihiwasallam taught and answered questions.
  4. The permissibility of giving additional information in one’s answer when the situation dictates.
  5. That if water changes in its quality due to standing for a long period, then this is not a problem.
  6. That dead creatures on land are forbidden to eat (which can be understood from the hadeeth).
  7. That all fish and sea creatures are halaal due to the generality of his statement “its dead”.
  8. In the hadeeth there is an exclusion to His the Most High’s statement “Prohibited to you are dead creatures”.
  9. And a point of benefit from the hadeeth is that if water is altered by the presence of a fish which had died in it then it still remains purifying, because it has been altered by something pure and halaal, so it is not a problem.


وَعَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ إِنَّ اَلْمَاءَ طَهُورٌ لَا يُنَجِّسُهُ شَيْءٌ } أَخْرَجَهُ اَلثَّلَاثَةُ وَصَحَّحَهُ أَحْمَدُ

And from Abu Sa’eed al-Khudree radiyAllaahu’anhu who said:

Allah’s Messenger (ﷺ) said: “Water is pure and purifying, and nothing can make it impure”. [Reported by ath-Thalaathah and declared Saheeh by Ahmad]


Sh Uthaymeen:

  1. That water is purifying and it cleanses any type of najaasah (impurity).
  2. That the default state of water is that it is considered pure.
  3. That if water is altered by something pure it is still purifying.
  4. Water is still pure if someone immerses his hand in it after waking up from sleep, although the Prophet sallAllaahu’alihiwasallam forbade someone who woke from his sleep “from putting his hand into a container of water without having washed it three times.” [Reported by Muslim 278]
  5. The permissibility of restricting / particularising the sunnah with a consensus (i.e. there is consensus that if water’s quality is altered by impurity it too becomes impure).


وَعَنْ أَبِي أُمَامَةَ اَلْبَاهِلِيِّ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ ‏- صلى الله عليه وسلم ‏-{ إِنَّ اَلْمَاءَ لَا يُنَجِّسُهُ شَيْءٌ, إِلَّا مَا غَلَبَ عَلَى رِيحِهِ وَطَعْمِهِ, وَلَوْنِهِ } أَخْرَجَهُ اِبْنُ مَاجَهْ‏ وَضَعَّفَهُ أَبُو حَاتِمٍ

وَلِلْبَيْهَقِيِّ: { اَلْمَاءُ طَاهِرٌ إِلَّا إِنْ تَغَيَّرَ رِيحُهُ, أَوْ طَعْمُهُ, أَوْ لَوْنُهُ; بِنَجَاسَةٍ تَحْدُثُ فِيهِ }

From Abu Umaamah Al-Baahilee radiyAllaahu’anhu who said: Allaah’s Messenger (ﷺ) said: “Water cannot be made impure unless something alters its smell, taste or colour”. [Reported by Ibn Maajah and declared weak Abu Haatim].

And Al-Bayhaqee reported: “Water is pure unless its smell, taste or colour are changed due to some impurity falling into it.”

Da’eef (i.e. the additional phrase “unless something alters its smell, taste or colour”)

Sh Uthaymeen:

  1. That the default state of water is that it is pure and that one cannot say that it is impure unless it has been altered.
  2. A restriction / particularisation of the previous hadeeth of Abu Saeed
  3. That the different proofs from the Book and Sunnah need to be understood in light of one another.
  4. That if water’s taste, colour or smell clearly alters then it goes from being pure to being impure
  5. That there are only two categories of water: pure / purifying and impure (and there is no third category of pure but not purifying).

We can summarise the following principles from what has preceded:

  1. That water can be categorised into only two types (not three).
  2. That water only becomes impure if its quality changes
  3. That if one of its characterisitics – its taste, colour or smell changes due to impurity then it becomes impure.
  4. That the only way in which najaasah (impurity) is considered to change the water is if it falls directly into it. (For example if some water’s smell was altered by a dead animal nearby, then it would still be considered pure and purifying).
  5. That the default state of water is that it is pure (and one should leave off any doubt you may have if you come across some water).
  6. That if the impure substance within some water is removed by any means, or if it goes by itself, then it becomes purifying and can purify one from the state of hadath (ritual impurity) and from najaasah (impure substances).


وَعَنْ عَبْدِ اَللَّهِ بْنِ عُمَرَ رَضِيَ اَللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اَللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ: { إِذَا كَانَ اَلْمَاءَ قُلَّتَيْنِ لَمْ يَحْمِلْ اَلْخَبَثَ } وَفِي لَفْظٍ: { لَمْ يَنْجُسْ } أَخْرَجَهُ اَلْأَرْبَعَةُ, وَصَحَّحَهُ اِبْنُ خُزَيْمَةَ, وَابْنُ حِبَّانَ.‏

And from Abdullaah ibn ‘Umar radiyAllaahu’anhumaa who said: Allaah’s Messenger (ﷺ) said: “If the water amounts to two large pots (qullatain), then it does not carry impurity.” And in another wording: “It does not become impure”. [Reported by al-Arba’ah and declared authentic by Ibn Khuzaymah, Ibn Hibbaan and Al-Haakim].


Sh Uthaymeen:

  1. Explanation of “qullatain” that it refers to a certain relatively large amount of water which is unlikely to be altered by impurity.
  2. The scholars have differed over the authenticity of the hadeeth. Ibn-ul-Qayyim said it was weak.
  3. The understanding of the hadeeth is not to be taken in an absolute sense – i.e. if its qualities are changed by the presence of impurity then it is still to be considered impure in accordance with the consensus mentioned earler.
  4. One might consider that if the water is less than “qullatain” then a small amount of impurity will make it all impure. However this is only implied by the hadeeth and not definite, and it goes against the previous explicit hadeeths.
  5. Safer not to act on a weak hadeeth.
  6. So if impurity falls into some water and alters it then it is impure, and if it does not alter it, it remains pure, whether the amount of water is more o less than “qullatain”.
  7. The less water you have the more likely it is to be altered by impurity and vice versa.
  8. One should be sensible and cautious. So if you think that the impurity has likely affected the water then avoid using it. And if there is no effect then go ahead and use the water whether it is large or small in amount.


وَعَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ لَا يَغْتَسِلُ أَحَدُكُمْ فِي اَلْمَاءِ اَلدَّائِمِ وَهُوَ جُنُبٌ } أَخْرَجَهُ مُسْلِمٌ.‏

From Abu Hurayrah radiyAllaahu’anhu who said: the Messenger of Allaah (ﷺ) said: “None of you should bathe in standing water when he is junub (in a state of major ritual impurity)”. [Reported by Muslim]



Sh Uthaymeen:

  1. The fact that the sharee’ah takes care of issues concerning heath.
  2. The comprehensive nature of the legislation which Muhammad sallAllaahu’alaihiwasallam came with.
  3. The forbiddance (either haraam or makrooh) of someone performing ghusl from the state of being junub in stationary water.
  4. The permissibility of peforming ghusl in non stationary water which is of two types: a) Continuously flowing water (e.g. in a river); b) Water in a storage area/container which will be replaced after a short period of time
  5. It is permissible to wash in stationary water if you are not performing ghusl for janaabah – e.g. if you are washing to cleanse yourself or for a non-obligatory ghusl.
  6. The person who is junub is someone who must perform ghusl either because of intercourse or ejaculation.
  7. Some scholars say that this hadeeth shows that if someone performs ghusl from janaabah then the remaining water is impure, and some say that it is pure in itself but not purifying. However we say that the hadeeth doesn’t provide evidence for either of these statements.

[5 cont]:

And the wording in Bukhari is: “One must not urinate in standing water that doesn’t flow, and then bathe in it”. One of the versions in Muslim has the wording: “from it (i.e. the water)”. A version in Abu Dawood has the wording: “One should not bathe in it from janaabah (the state of major ritual impurity)”.


Sh Uthaymeen:

  1. That the legislation of Islaam came with cleanliness and distancing oneself from dirty and filthy matters.
  2. That is is not permissible for someone to bathe in stationary water when he is junub (in a state of major ritual impurity).
  3. The permissibility of bathing in stationary water for the purposes of cooling of or purely for cleaning yourself.
  4. That if someone were to wash in flowing water to cleanse himself from the state of janaabah or for another reason – then this would be permissible
  5. Dawud az-Zaahiree rahimahullaah would say that defecation is permissible in stationary non-flowing water, and this is from the vilest things which the Zaahiriyyah can be criticised for.
  6. The general forbiddence of bathing in stationary water.
  7. The forbiddence of urinating in water then bathing in it.
  8. The forbiddence of urinating in water then taking from the water to bathe.
  9. The statement of the Zaahirees that it is permissible to urinate in a container then pour that into stationary water … (however) we say that the correct position is that there is no difference between urinating in it directly or urinating in a container then pouring it in.
  10. In the narration of Abu Dawud says that one should not combine urinating in stationary water and then bathe in it. However in the narration of Muslim it says that one should not bathe in such water (without the issue of urinating in it being mentioned.


وَعَنْ رَجُلٍ صَحِبَ اَلنَّبِيَّ ‏صلى الله عليه وسلم ‏قَالَ: { نَهَى رَسُولُ اَللَّهِ صلى الله عليه وسلم أَنْ تَغْتَسِلَ اَلْمَرْأَةُ بِفَضْلِ اَلرَّجُلِ, أَوْ اَلرَّجُلُ بِفَضْلِ اَلْمَرْأَةِ, وَلْيَغْتَرِفَا جَمِيعًا } أَخْرَجَهُ أَبُو دَاوُدَ.‏ وَالنَّسَائِيُّ, وَإِسْنَادُهُ صَحِيحٌ

From one of the Companions of the Prophet who said: The Messenger of Allaah (ﷺ) forbade a woman to bathe with the water left over by a man and that a man should not bathe with the water left over by a woman (but instead) they should both take scoopfuls of the water together. [Reported by Abu Da’ud and An-Nasa’i and its chain of narrators is Sahih (authentic)]


Sh Uthaymeen:

  1. The Prophet (ﷺ) directing to lofty manners
  2. The Prophet (ﷺ) guiding to that which is beneficial for the Ummah even in matters which one might feel shy to mention.
  3. That is it permissible for a husband and wife to bathe while naked in front of one another and to look at each other.
  4. That the husband should try to do everything which brings about closeness with his wife and which removes difficulty


وَعَنْ اِبْنِ عَبَّاسٍ رَضِيَ اَللَّهُ عَنْهُمَا; { أَنَّ اَلنَّبِيَّ ‏- صلى الله عليه وسلم ‏-كَانَ يَغْتَسِلُ بِفَضْلِ مَيْمُونَةَ رَضِيَ اَللَّهُ عَنْهَا } أَخْرَجَهُ مُسْلِمٌ.‏

Narrated Ibn “Abbas (radiyAllaahu’anhumaa): The Prophet (ﷺ) used to bath with the water left over by Maimuna (radiyAllaahu’anhaa) [Muslim reported it].



Sh Uthaymeen:

The previous hadeeth says that a woman should not bathe with the water left by a man, and vice versa. However this hadeeth provides an exception – i.e.: that a man can bathe with the water left by a woman.

Points of benefit:

  1. The Prophet sallAllaahu’alaihiwasallam had many wives, not for pleasure (as all except one, Aaishah, were previously married). However he wished to form a link with the various tribes of the Arabs.
  2. His sallAllaahu’alaihiwasallam wives conveyed knowledge of how he lived and his sunnah to their relatives and thence to the Ummah.
  3. The permissibility of clearly mentioning something which one would ordinarily be embarrassed about for the sake of conveying knowledge.
  4. This is not considered to be revealing the private matters between spouses, rather it is conveying a shar’ee (legislational) ruling.
  5. The humility of the Prophet sallAllaahu’alaihiwasallam. He didn’t stop his wives from bathing first. Rather he let them bathe and then used the water which remained.


وَلِأَصْحَابِ اَلسُّنَنِ”: { اِغْتَسَلَ بَعْضُ أَزْوَاجِ اَلنَّبِيِّ ‏- صلى الله عليه وسلم ‏-فِي جَفْنَةٍ, فَجَاءَ لِيَغْتَسِلَ مِنْهَا, فَقَالَتْ لَهُ: إِنِّي كُنْتُ جُنُبًا, فَقَالَ: “إِنَّ اَلْمَاءَ لَا يُجْنِبُ” } وَصَحَّحَهُ اَلتِّرْمِذِيُّ, وَابْنُ خُزَيْمَةَ.‏”

And Ashab As-Sunan (compilers of the prophet’s sayings) reported that one of the wives of the Prophet (ﷺ) took bath from a vessel, then came the Prophet (ﷺ) and when he wanted to take bath from that (vessel), she said, “I was sexually impure” . He said, “Water does not become sexually impure” . [At-Tirmidhi and Ibn Khuzaima graded it Sahih (sound)].



Sh Uthaymeen:

  1. The point made earlier that water is not affected nor does it change from being purifying to just being pure in itself as a result of someone junub washing himself from it.
  2. Simply mentioning the cause without the action (i.e. she said that I was junub without mentioning that she washed from it). This shows that a woman being alone in the presence of some water is not an issue.
  3. Also that which was mentioned previously that a man can bathe with the water left over by a woman.
  4. Making ghusl with a small amount of water does not change the fact that it is still purifying.
  5. The beautiful way in which the Prophet sallAllaahu’alaihiwasallam taught.


وَعَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ طَهُورُ إِنَاءِ أَحَدِكُمْ إِذْ وَلَغَ فِيهِ اَلْكَلْبُ أَنْ يَغْسِلَهُ سَبْعَ مَرَّاتٍ, أُولَاهُنَّ بِالتُّرَابِ } أَخْرَجَهُ مُسْلِمٌ .‏

Narrated by Abu Huraira (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “The cleansing of the utensil belonging to one of you, after it has been licked by a dog, is to wash it seven times, and using soil for cleaning at the first time.” [Muslim reported it]

وفي لفط له


Another version has: “he should spill the content”

وَلِلتِّرْمِذِيِّ: { أُخْرَاهُنَّ, أَوْ أُولَاهُنَّ بِالتُّرَابِ }‏ .‏

At-Tirmidhi’s version has “using soil at the first or last time” .



Sh Uthaymeen:

  1. That the dog is impure.
  2. The scholars have differed as to whether one should wash game which a dog has hunted for you. Some say that you should wash it in a manner similar to that for a utensil. Others say that this is not needed. The latter opinion is more correct as hunting with dogs was commonplace at the time of the Prophet sallAllaahu’alaihiwasallam and he didn’t tell people that they needed to wash it in this way.
  3. The majority of scholars say that if a dog urinates or defacates in a utensil then you should wash it in a similar manner (to that when a dog drinks from it). However other scholars and the dhaahirees say that normal washing is enough. I say that it is safer to stick with the position of the majority in this matter.
  4. Can something else be used instead of dust? Some say that only dust should be used whereas others say that you can use something else such as soap or chemicals to clean the utensil as it achieves the same objective of cleaning the impurity and its traces.
  5. If a dog were to lick something else like your clothes or your shin then you should likewise wash it seven times, the first with dust. This is the same whether it is a wild or domesticated dog.
  6. This covers any type of dog, large or small and whatever colour it is.
  7. The impurity of a dog is a ‘high grade’ impurity. Whereas madhi (preseminal fluid) and urine from a boy exclusively fed breast milk are ‘low grade’ impurities which only require water to be sprinkled on them. The remaining impure substances are in between.
  8. As a general rule the one who owns the vessel which a dog laps from is the one who should wash it.
  9. That it forbidden to eat dogs.


وَعَنْ أَبِي قَتَادَةَ ‏- رضى الله عنه ‏- أَنَّ رَسُولَ اَللَّهِ ‏- صلى الله عليه وسلم ‏-قَالَ ‏-فِي اَلْهِرَّةِ‏-: { إِنَّهَا لَيْسَتْ بِنَجَسٍ, إِنَّمَا هِيَ مِنْ اَلطَّوَّافِينَ عَلَيْكُمْ } أَخْرَجَهُ اَلْأَرْبَعَةُ, وَصَحَّحَهُ اَلتِّرْمِذِيُّ.‏ وَابْنُ خُزَيْمَةَ .‏

Narrated Abu Qatada (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said about the cat that, “It is not unclean, but is one of those who intermingle with you.” [Reported by Al-Arba’a. At-Tirmidhi and Ibn Khuzaima graded it Sahih (sound)].



Sh Uthaymeen:

  1. That when you see someone surprised for some reason then you should explain things so as to counter this.
  2. That cats are pure even though they are forbidden to eat. (Normally anything that is forbidden to eat is impure).
  3. Cats are not impure – so is this taken in an absolute sense? The answer is no (i.e. its urine, faeces and blood is still impure).
  4. If a cat drinks from some water then it does not become impure.
  5. There is no difference as to whether this cat has eaten something impure or not (because of the generality of the hadeeth).
  6. That the presence of difficulty brings about a facilitation / concession.
  7. That there is an allowance regarding impurities which are difficult to avoid.
  8. That mice are considered pure. The proof is that they are included by the statement “it is something which roams about amongst you”.
  9. If an animal which is impermissible to eat (other than a cat), and which is only seen occasionally, drinks from some water then it becomes impure.
  10. Allaah the Mighty and Majestic’s Mercy upon the creation in that He lightens the matter for them as it is difficult to avoid.


وَعَنْ أَنَسِ بْنِ مَالِكٍ ‏- رضى الله عنه ‏- قَالَ: { جَاءَ أَعْرَابِيٌّ فَبَالَ فِي طَائِفَةِ اَلْمَسْجِدِ, فَزَجَرَهُ اَلنَّاسُ, فَنَهَاهُمْ اَلنَّبِيُّ ‏- صلى الله عليه وسلم ‏-فَلَمَّا قَضَى بَوْلَهُ أَمَرَ اَلنَّبِيُّ ‏- صلى الله عليه وسلم ‏-بِذَنُوبٍ مِنْ مَاءٍ; فَأُهْرِيقَ عَلَيْهِ.‏ } مُتَّفَقٌ عَلَيْهِ .‏

Narrated Anas bin Malik (radiyAllaahu’anhu): A Bedouin came and urinated in one corner of the mosque and the people shouted at him, but Allah’s Messenger (ﷺ) stopped them, and when he finished urinating, the Prophet (ﷺ) ordered for a bucket of water which was spilt over it [Agreed upon].
Saheeh (agreed upon)

Sh Uthaymeen:

  1. The ignorance of the bedouin and that they are people of ignorance.
  2. That it is obligatory to clean / purify the floor of the masjid.
  3. The forbiddence of urinating in the masjid.
  4. The obligation of hastening to correct a wrong.
  5. The beautiful way in which the Prophet (ﷺ) took care of his Ummah, because he prevented the Companions from stopping the bedouin man because this would have resulted in harm.
  6. That the ground can only be purified with water not through the action of the sun or wind. (Some scholars say that the sun and wind can purify, but that the Prophet (ﷺ) wanted to purify the masjid promptly.
  7. That cleaning the masjids from impurity is a collective obligation.
  8. Application of the well known principle that if is not possible to correct a wrong except with a greater wrong, then one shouldn’t try and correct it.
  9. That one who corrects a wrong should mention the reason why.
  10. That one should treat everyone according to their level.
  11. That urine is impure.


وَعَنْ اِبْنِ عُمَرَ رَضِيَ اَللَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ أُحِلَّتْ لَنَا مَيْتَتَانِ وَدَمَانِ, فَأَمَّا الْمَيْتَتَانِ: فَالْجَرَادُ وَالْحُوتُ, وَأَمَّا الدَّمَانُ: فَالطِّحَالُ وَالْكَبِدُ } أَخْرَجَهُ أَحْمَدُ, وَابْنُ مَاجَهْ, وَفِيهِ ضَعْفٌ.‏

Narrated Ibn ‘Umar (radiyAllaahu’anhumaa): Allah’s Messenger (ﷺ) said: “Two types of dead animals and two types of bloods have been made lawful for us, the two types of dead animals are locusts and fish (seafood), while the two types of bloods are the liver and the spleen”. [Reported by Ahmad and Ibn Majah, and this Hadith has some weakness.]



Sh Uthaymeen:

  1. It is not up to the Prophet sallAllaahu’alaihiwasallam to declare things to be halaal or haraam without the permission of Allaah.
  2. The excellent manner in which the Prophet sallAllaahu’alaihiwasallam addressed people in that he mentioned things in general terms and then more specifically.
  3. That a dead locust is halaal to eat, whether it has been killed by someone or simply found dead. This is because it does not have (any significant) circulating blood.
  4. All sea creatures are halaal.
  5. That liver is halaal even if there were some blood dripping from it.


وَعَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-{ إِذَا وَقَعَ اَلذُّبَابُ فِي شَرَابِ أَحَدِكُمْ فَلْيَغْمِسْهُ, ثُمَّ لِيَنْزِعْهُ, فَإِنَّ فِي أَحَدِ جَنَاحَيْهِ دَاءً, وَفِي اَلْآخَرِ شِفَاءً } أَخْرَجَهُ اَلْبُخَارِيُّ .‏

Narrated Abu Huraira (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “When a fly falls in the drink of one of you, he should fully dip it and then throw it away because there is disease in one of its wings and cure in the other”. [Reported by Al-Bukhari]

وَأَبُو دَاوُدَ, وَزَادَ: { وَإِنَّهُ يَتَّقِي بِجَنَاحِهِ اَلَّذِي فِيهِ اَلدَّاءُ } ‏ .‏

“It (the fly) protects itself with the diseased wing (by dipping it first in a drink). [Sunan Abi Dawud]


The hadeeth narrated by Bukhari is Saheeh.

The additional phrase mentioned by Abu Dawud is Hasan.

Sh Uthaymeen:

  1. The comprehensiveness of the Islamic Legislation in that it covers illness of the body and the soul and their cures.
  2. That flies are not considered impure whether alive or dead.
  3. If a fly falls into some solid or thick food substance then it shouldn’t be pushed into it.
  4. The rule of purity also applies to other similar creatures which don’t have (any significant) flowing blood whether it is alive or dead (even if it is haraam to eat).
  5. The ability of Allaah in that He has combined two opposing things in such a small insignificant creature.
  6. If the water’s taste is altered due to the fly having been dipped into it then it is still not considered impure.
  7. That the fly is haraam (to consume). Likewise for similar filthy types of creature.
  8. What is apparent from the command of the Prophet sallAllaahu’alaihiwasallam is that that is what he is directing us to do.
  9. One can drink from this water (once you have immersed the fly and then removed it). However if one doesn’t feel like drinking from it then he is not obliged to.


وَعَنْ أَبِي وَاقِدٍ اَللَّيْثِيِّ ‏- رضى الله عنه ‏- قَالَ: قَالَ اَلنَّبِيُّ ‏- صلى الله عليه وسلم ‏-{ مَا قُطِعَ مِنْ اَلْبَهِيمَةِ ‏-وَهِيَ حَيَّةٌ‏- فَهُوَ مَيِّتٌ } أَخْرَجَهُ أَبُو دَاوُدَ, وَاَلتِّرْمِذِيُّ وَحَسَّنَهُ, وَاللَّفْظُ لَهُ

Narrated Abu Waqid Al-Laithi (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “Whatever (portion) is cut off from an animal when it is alive is dead (meat). [Reported by Abu Da’ud and At-Tirmidhi who graded it Hasan (fair) and this version is of Tirmidhi].

Sh Uthaymeen:

  1. The scholar should mention the shar’ee ruling upon something when the situation dictates – i.e.: when people fall into something which opposes the sharee’ah.
  2. Whatever is cut off from a living animal then it is considered as part of the same dead animal. It is not permissible to do this to an animal for no reason. However it is permissible if this action benefits either the animal or its owner.
  3. The eagerness of the Prophet (ﷺ) to convey guidance to the people.
  4. The exception made to the above rule by some of the scholars for: a) collecting musk from deer, and b) when people jointly hunt and cut down an animal.

Chapter 2: Utensils


عَنْ حُذَيْفَةَ بْنِ الْيَمَانِ رَضِيَ الْلَّهُ عَنْهُمَا، قَالَ: قَالَ النَّبِيُّ ‏- صلى الله عليه وسلم ‏-{ لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ والْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الْآخِرَةِ } مُتَّفَقٌ عَلَيْهِ

Narrated Hudhaifa bin Al-Yaman (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “Do not drink in silver or gold utensils, and do not eat in plates of such metals, for such things are for them (the disbelievers) in this worldly life and for you in the Hereafter.” [Agreed upon]


Sh Uthaymeen:

  1. The forbiddence of gold and silver utensils. Allaah only permitted these for us in the next life.
  2. There’s no difference whether the container is large or small or whether the amount eaten or drunk is large or small.
  3. The beautiful manner in which the Prophet sallAllaahu’alaihiwasallam taught in that he explained the reason behind the prohibition.
  4. The permissibility of using gold or silver utensils for other reasons besides eating and drinking.
  5. The hadith can be used as a proof to support the opinion that the disbelievers are not bound to follow the lesser rulings of Islam due to his saying “they are for them in this world”.
  6. That you should not despair regarding that which you might miss out on something from the affairs of this world because the believer has (the blessings) of the next life.
  7. Affirmation of the next life and the pleasures and blessings therein.
  8. That one should try and console people regarding that which they might miss out on from the affairs of the dunyaa, as this is what the Prophet sallAllaahu’alaihiwasallam did.
  9. One should try and pre-empt and explain any misunderstanding that people may get regarding you. This is from the example of the Prophet sallAllaahu’alaihiwasallam and also Hudhayfah radiyAllaahu’anhu in one of the narration of this hadith when he explained to the people present why he reprimanded someone who brought him water to drink in a silver cup.


وَعَنْ أُمِّ سَلَمَةَ رَضِيَ الْلَّهُ عَنْهَا، قَالَتْ: قَالَ رَسُولُ الْلَّهِ ‏- صلى الله عليه وسلم ‏-{ الَّذِي يَشْرَبُ فِي إِنَاءِ الْفِضَّةِ إِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ } مُتَّفَقٌ عَلَيْهِ (25)‏ .‏

Narrated Umm Salama (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “He who drinks in a silver utensil is only swallowing Hell-fire in his stomach” . [Agreed Upon]


Sh Uthaymeen:

  1. This indicates that drinking from a silver vessel is from the major sins
  2. Some of the Imaams said that some who commits a major sin is a “kaafir” even though this statement is weak
  3. That eating from a silver utensil is also from the major sins
  4. The point mentioned previously, that this indicates that it is permissible to use silver for other purposes besides eating and drinking.


وَعَنِ ابْنِ عَبَّاسٍ رَضِيَ الْلَّهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ الْلَّهِ ‏- صلى الله عليه وسلم ‏-{ إِذَا دُبِغَ الْإِهَابُ فَقَدْ طَهُرَ } أَخْرَجَهُ مُسْلِمٌ .‏ وَعِنْدَ الْأَرْبَعَةِ: { أَيُّمَا إِهَابٍ دُبِغَ } .‏

Narrated Ibn ‘Abbas: (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “When the skin is tanned it becomes purified.” [Reported by Muslim]. Al-Arba’a have the words: “Any skin that is tanned … ”

وَعَنْ سَلَمَةَ بْنِ الْمُحَبِّقِ ‏- رضى الله عنه ‏- قَالَ: قَالَ رَسُولُ الْلَّهِ ‏- صلى الله عليه وسلم ‏-{ دِبَاغُ جُلُودِ الْمَيْتَةِ طُهُورُهاَ } صَحَّحَهُ ابْنُ حِبَّانَ.‏

Narrated Salama bin Al-Muhabbiq (radiyAllaahu’anhu): Allah’s Messenger (ﷺ) said: “The tanning of a dead animal’s skin purifies it” . [Ibn Hibban graded it Sahih (sound)].

وَعَنْ مَيْمُونَةَ رَضِيَ الْلَّهُ عَنْهَا، قَالَتْ: { مَرَّ رَسُولُ الْلَّهِ ‏- صلى الله عليه وسلم ‏-بِشَاةٍ يَجُرُّونَهَا، فَقَالَ: لَوْ أَخَذْتُمْ إِهَابَهَا؟” فَقَالُوا: إِنَّهَا مَيْتَةٌ، فَقَالَ: “يُطَهِّرُهَا الْمَاءُ وَالْقَرَظُ” } أَخْرَجَهُ أَبُو دَاوُدَ، وَالنَّسَائِيُّ.‏”

Narrated Maimuma (radiyAllaahu’anhaa): Some people dragging a (dead) goat passed by the Prophet (ﷺ). He told them, “Had you better taken its skin” . They said, “It is dead” . He said, “Water and the leaves of the Acacia tree will purify it” . [Reported by Abu Da’ud and An’Nasa’i].


All Saheeh

Sh Uthaymeen:

  1. Tanning animal skin purifies it.
  2. The apparent meaning of the hadeeth is that any animal skin which is tanned becomes pure (even that of a dog). However it can also be understood (as the context of the hadeeth is regarding a dead sheep) that this ruling only applies to animals which you are ordinarily allowed to eat.
  3. Therefore for any animal skin (within this category), then tanning purifies it.
  4. It is possible to remove impurity by any appropriate means.

  1. That tanning animal skins purifies them.

  1. The eagerness of the Prophet (ﷺ) to preserve wealth.
  2. The beautiful manner in which the Prophet (ﷺ) suggested to them what they should do without specifically commanding them to as they may have felt some dislike for the task.
  3. The Prophet (ﷺ) didn’t know the unseen (as he didn’t know that the animal was dead rather than having been slaughtered). He needed to discuss the issue through with his Companions, and sometimes a scholar needs to do similarly with his students.
  4. That the process of tanning an animal skin purifies it as it is washed with water and acacia leaves. Therefore it is permissible to use it to make containers for food or drink.


وَعَنْ أَبِي ثَعْلَبَةَ الْخُشَنِيِّ ‏- رضى الله عنه ‏- قَالَ: { قُلْتُ: يَا رَسُولَ الْلَّهِ، إِنَّا بِأَرْضِ قَوْمٍ أَهْلِ كِتَابٍ، أَفَنَأْكُلُ فِي آنِيَتِهِمْ؟]فـَ] قَالَ:

لَا تَأْكُلُوا فِيهَا، إِلَّا أَنْ لَا تَجِدُوا غَيْرَهَا، فَاغْسِلُوهَا، وَكُلُوا فِيهَا”

} مُتَّفَقٌ عَلَيْهِ ‏

Narrated Abu Tha’laba Al-Khushni (radiyAllaahu’anhu): I said “O Allah’s Messenger! We are living in a land inhabited by the people of the Scriptures; can we take our meals in their utensils?” He said, “If you can get utensils other than theirs, do not eat in theirs, but if you cannot get other than theirs, wash them and eat in them” [Agreed upon].



Sh Uthaymeen:

  1. The permissibility of residing amongst the People of the Book with the condition that you can practise your religion freely. If you can’t, then you must make hijrah (migration to the Muslim lands).
  2. The eagerness of the Companions to ask and their cautiousness such that they asked about this subtle matter.
  3. That it is not permissible to use the utensils of the disbelievers unless the two conditions (mentioned in the hadeeth) are fulfilled. However if a non-Muslim invites you to a meal then you can eat, as this is what the Propet (ﷺ) did.
  4. The eagerness of the Prophet sallAllaahu’alaihiwasallam in keeping the Muslims distant from non-Muslims.


وَعَنْ عِمْرَانَ بْنِ حُصَيْنٍ رَضِيَ الْلَّهُ عَنْهُمَا؛ { أَنَّ النَّبِيَّ ‏- صلى الله عليه وسلم ‏-وَأَصْحَابَهُ تَوَضَّئُوا مِنْ مَزَادَةِ اِمْرَأَةٍ مُشْرِكَةٍ.‏ } مُتَّفَقٌ عَلَيْهِ، فِي حَدِيثٍ طَوِيلٍ (31)‏ .‏

Narrated “Imran bin Hussain (radiyAllaahu’anhu):

The Prophet (ﷺ) and his Companions performed Wudu (ablution) from a skin water container belonging to a polytheist woman [Agreed upon]. (It is an extract of a long Hadith).



Sh Uthaymeen:

  1. The permissibility of requesting water from someone out of necessity.
  2. A miracle or sign from the signs of the Messenger sallAllaahu’aaihiwasallam in that the water was blessed (and became plentiful).
  3. That one should recompense someone if they have been good to you, because the Prophet sallAllaahu’aaihiwasallam recompensed the woman by giving her food.
  4. The purity of a dead animal’s skin when it is tanned.
  5. The permissibility of recomensing a disbeliever when he gives you a gift or when he is good to you.
  6. The permissibility of speaking to a non-mahram woman when there is a need and when there is no fear of temptation. (There is no problem in a man speaking to a woman in circumstances which are customary – such as for example a man giving salaam to his brother’s wife when he enters their house and likewise her returning the salaam).
  7. The impermissibility of a Muslim woman travelling alone.


وَعَنْ أَنَسِ بْنِ مَالِكٍ ‏- رضى الله عنه ‏- { أَنَّ قَدَحَ النَّبِيِّ ‏- صلى الله عليه وسلم ‏-اِنْكَسَرَ، فَاتَّخَذَ مَكَانَ الشَّعْبِ سِلْسِلَةً مِنْ فِضَّةٍ.‏ } أَخْرَجَهُ الْبُخَارِيُّ

Narrated Anas bin Malik (rad): When the cup of the Prophet (ﷺ) got broken, he fixed it with a silver wire at the crack [Reported by Al-Bukhari].



Sh Uthaymeen:

  1. The eagerness of the Prophet sallAllaahu’aaihiwasallam to try and preserve things’ value or utility.
  2. That this is a principle of economics – that one shouldn’t waste something from one’s wealth or property which one can make use of.
  3. The Prophet’s sallAllaahu’aaihiwasallam humility that he would drink from a cracked vessel which had been repaired.
  4. That it is permissible to use a silver wire to repair a vessel, and this is not considered drinking from a silver vessel, as one should consider the main constituent of the vessel. It would also be permissible for a vessel to have a silver handle for example, as long as this is particularly for it to function.
  5. The permissibility of touching the silver which is used to repair a vessel when you are drink or eat from it.
  6. The allowance does not extend to using gold to repair a vessel.

Chapter 3: Najaasah (impurities) and cleansing from impurity

عَنْ أَنَسِ بْنِ مَالِكٍ ‏- رضى الله عنه ‏- قَالَ: { سُئِلَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-عَنْ اَلْخَمْرِ تُتَّخَذُ خَلًّا? قَالَ: “لَا”.‏ } أَخْرَجَهُ مُسْلِم ٌ

Allah’s Messenger (ﷺ) was asked about making vinegar out of wine. He said, “No (it is prohibited)”. [Reported by Muslim, and At-Tirmidhi and the latter graded it Hasan-Sahih (fair and sound)].



Sh Uthaymeen:

  1. The forbiddance of wine.
  2. Blocking something which may lead to that which is haram. So you should not even keep wine (with the intent to convert it into vinegar) because there is a danger that you might end up drinking it.
  3. Responding with the word ‘No’ takes the place of answering in a full sentence.
  4. Ibn Hajr mentioned this hadith to show that alcohol is najis. However the evidence indicate that it is haram to consume put is taahir (pure) in and of itself.
  5. If vinegar is produced after something has been fermented then this is impermissible. However if it is made before the fermentation process is complete and if something is added to it to prevent fermentation into alcohol then it ok.

وَعَنْهُ قَالَ: { لَمَّا كَانَ يَوْمُ خَيْبَرَ, أَمَرَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-أَبَا طَلْحَةَ, فَنَادَى: “إِنَّ اَللَّهَ وَرَسُولَهُ يَنْهَيَانِكُمْ عَنْ لُحُومِ اَلْحُمُرِ]اَلْأَهْلِيَّةِ], فَإِنَّهَا رِجْسٌ” } مُتَّفَقٌ عَلَيْه

On the day of Khaibair, Allah’s Messenger (ﷺ) commanded Abu Talha to announce: “Allah and His Messenger have prohibited for you (eating of) the flesh of the donkeys, for it is unclean”. [Agreed upon].



Sh Uthaymeen:

  1. The forbiddance of consuming the meat of the domesticated donkey.
  2. That one should broadcast matters concerning the sharee’ah in the most effective way that you can.
  3. The permissibility of entrusting someone with conveying some information.
  4. The permissibility of using a translator (if a scholar needs this when addressing people who speak a different language).
  5. It is allowed to use loudspeakers for the khutbahs and to broadcast talks etc.
  6. The permissibility of mentioning the Allaah “and” the Messenger of Allaah concerning matters relating to the sharee’ah (forbidding and permitting).
  7. That the default understanding to be taken from the Prophet sallAllaahu’alaihiwasallam commanding you not to do something is that thing is then haraam (impermissible).
  8. ‘Flesh’ applies to all parts of the animal.
  9. The permissibility of eating wild donkeys.
  10. Everything which is najis (impure) is haraam to consume.
  11. Some of the scholars hold that everything which emanates from the domestic donkey (including for example its saliva and sweat) is najis. However the correct opinion is that these are not najis in a similar manner to that of cats (see above hadith).
  12. The remainder of the hadith was not mentioned where the Companions had actually cooked the meat and so on – they had to empty the pots and break them. So once you know that something is haram you must stop consuming it / using it straight away.
  13. The beautiful way in which the Prophet sallAllaahu’alihiwasallam taught his Companions in that he mentioned that the meat is haram and then also mentioned why.


وَعَنْ عَمْرِو بْنِ خَارِجَةَ ‏- رضى الله عنه ‏- قَالَ: { خَطَبَنَا رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-بِمِنًى, وَهُوَ عَلَى رَاحِلَتِهِ, وَلُعَابُهَا يَسِيلُ عَلَى كَتِفَيَّ.‏ } أَخْرَجَهُ أَحْمَدُ, وَاَلتِّرْمِذِيُّ وَصَحَّحَه

Allah’s Messenger (ﷺ) delivered a Khutba (religious talk) to us at Mina while mounted on his camel and its saliva was pouring on my shoulders [Reported by Ahmad and At-Tirmidhi and the latter graded it Sahih (sound)].



Sh Uthaymeen:

  1. The eagerness of the Prophet (ﷺ) to convey the rulings of Islam by means of a khutbah (address) etc.
  2. That it is appropriate for the leader / one responsible for the pilgrims (or those appointed by him, or the group leaders) to address the people in Mina to teach them the rites which they are going to perform.
  3. That the khateeb (the person addressing the people) should be in an elevated position so that his voice will carry and so that people may ask him questions.
  4. The permissibility of giving a khutbah whilst on your riding animal.
  5. The humility of the Prophet (ﷺ) in that he didn’t require a special pulpit but just stayed on his camel.
  6. The fact that camel saliva is pure.
  7. All that emanates from an animal which is permissible to eat (e.g. a cow or sheep) is pure, even its urine and dung.


وَعَنْ عَائِشَةَ رَضِيَ اَللَّهُ عَنْهَا, قَالَتْ: { كَانَ رَسُولُ اَللَّهِ ‏- صلى الله عليه وسلم ‏-يَغْسِلُ اَلْمَنِيَّ, ثُمَّ يَخْرُجُ إِلَى اَلصَّلَاةِ فِي ذَلِكَ اَلثَّوْبِ, وَأَنَا أَنْظُرُ إِلَى أَثَرِ اَلْغُسْلِ فِيهِ } مُتَّفَقٌ عَلَيْه ِ

Allah’s Messenger (ﷺ) used to wash the semen and then go out for prayer in that (very) garment and I could still see the trace of the washing on it. [Agreed upon]

وَلِمُسْلِمٍ: { لَقَدْ كُنْتُ أَفْرُكُهُ مِنْ ثَوْبٍ رَسُولِ اَللَّهِ ‏- صلى الله عليه وسلم ‏-فَرْكًا, فَيُصَلِّي فِيهِ

“I used to scrape it (the semen) off the garment of Allah’s Messenger (ﷺ) and then he offered prayer with it. [Muslim]

وَفِي لَفْظٍ لَهُ: { لَقَدْ كُنْتُ أَحُكُّهُ يَابِسًا بِظُفُرِي مِنْ ثَوْبِهِ

Verily! I (‘Aisha) used to scrape it (the semen) off his garment with my nails while it was dry. [Muslim]



Sh Uthaymeen:

  1. The permissibility of openly mentioning something which may be embarrassing, if there is a need.
  2. That one should remove the remaining traces of semen.
  3. That semen is not impure as the Prophet sallAllaahu’alaihiwasallam did not order that it should be completely washed away.
  4. Other similar unsightly things should also be removed from one’s clothes, like blood or mucus etc.
  5. That from living together in goodness is that the woman should serve her husband to the extent that that is customary in her society.
  6. That if the semen has dried out, then it is sufficient to scrape / scratch it off (unless it leaves a stain, in which case you should wash it off).
  7. This clearly shows that semen is pure as it is absorbed into cloth and scraping it off is considered sufficient. If it was impure then not washing it away would be sinful. If the surface is smooth and shiny (non absorbant) then it is sufficient to wipe away the impurity.
  8. The abstention of the Prophet sallAllaahu’alaihiwasallam from worldy things in that he didn’t have many clothes. However if Allaah blesses you with wealth then He loves to see the signs of that on His slaves.
  9. NB: the Prophet sallAllaahu’alaihiwasallam didn’t used to have wet dreams.
  10. The permissibility of emphasizing / clarifying something when you speak – i.e. I would scrape it off when it was dry with my fingernails. If you scrape something it must be dry and you would used your fingernails.
  11. Something in it’s source location is not judged as being najis (impure), such as urine, stool or blood when it is inside someone. So it is permissible to carry someone while praying even if say, his bladder is full. Conversely if you were to carry a flask containing urine, then your prayer would be invalid.


وَعَنْ أَبِي اَلسَّمْحِ ‏- رضى الله عنه ‏- قَالَ: قَالَ اَلنَّبِيُّ ‏- صلى الله عليه وسلم ‏-{ يُغْسَلُ مِنْ بَوْلِ اَلْجَارِيَةِ, وَيُرَشُّ مِنْ بَوْلِ اَلْغُلَامِ } أَخْرَجَهُ أَبُو دَاوُدَ, وَالنَّسَائِيُّ, وَصَحَّحَهُ اَلْحَاكِم

Allah’s Messenger (ﷺ) said: “The urine of a baby girl should be washed off and the urine of baby boy should be sprinkled (with water)”. [Reported by Abu Da’ud and An-Nasa’i and Al-Hakim graded it Sahih (sound)].



Sh Uthaymeen:

  1. Evidence for the difference between male and female, both in terms of their nature and in terms of the sharee’ah. We accept this as Allaah’s decrees are wise. The Shaikh then mentions some possible reasons for the difference in ruling.
  2. The urine of both a baby boy and girl are najis (impure). However, urine from a baby girl is purified by washing and that of a suckling boy is purified by sprinkling water on it.
  3. We understand from this the wisdom behind the sharee’ah in that it differentiates between things in accordance with the situation whether this be because it is something concerning an act of worship or whether it something the sharee’ah prescribes for a specific benefit.
  4. The ruling regarding stool is the same for a baby boy and girl.
  5. When a boy is weaned, then the ruling is the same as for an adult – i.e. his urine must be washed.
  6. The permissibility of mentioning the word ‘urine’ rather than a euphemism for it.


وَعَنْ أَسْمَاءَ بِنْتِ أَبِي بَكْرٍ رَضِيَ اَللَّهُ عَنْهُمَا; أَنَّ اَلنَّبِيَّ ‏- صلى الله عليه وسلم ‏-قَالَ ‏-فِي دَمِ اَلْحَيْضِ يُصِيبُ اَلثَّوْبَ‏-: { “تَحُتُّهُ, ثُمَّ تَقْرُصُهُ بِالْمَاءِ, ثُمَّ تَنْضَحُهُ, ثُمَّ تُصَلِّي فِيهِ” } مُتَّفَقٌ عَلَيْه 

The Prophet (sallAllaahu’alihiwasallam) said regarding menstruation blood that smears a garment, “She should scrape it, rub it with water, then wash it and then she may pray in it”. [Agreed upon]



Sh Uthaymeen:

  1. Menstrual blood is najis (impure).
  2. Even a small amount of it must be cleaned off.
  3. Blood which comes from bleeding somewhere else on your body is not impure.
  4. Istihaadah (intermenstrual bleeding) is also impure, because of where it comes out from.
  5. The Companions lived very simply in that they had only few clothes.
  6. You must remove the actual impure thing before washing it.
  7. The stages of cleaning off impurity.
  8. The permissibility of a woman praying in clothes which she menstruated in so long as they have been cleaned.
  9. Don’t pour excessive amount of water when cleaning impurity as you will dirty the water and spread it around.
  10. That impurity should be cleaned off with water. However if it removed by other means then this is ok.
  11. Removing impurity from your clothes is one of the preconditions for your prayer being accepted when you pray in them.
  12. nadh’ refers to washing (i.e. the final stage of cleaning off the impurity).



وَعَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- قَالَ: قَالَتْ خَوْلَةُ: { يَا رَسُولَ اَللَّهِ, فَإِنْ لَمْ يَذْهَبْ اَلدَّمُ? قَالَ: “يَكْفِيكِ اَلْمَاءُ, وَلَا يَضُرُّكِ أَثَرُهُ” } أَخْرَجَهُ اَلتِّرْمِذِيُّ, وَسَنَدُهُ ضَعِيف ٌ

Khaula said, “O Messenger of Allah, suppose the (trace of) the blood does not go?” He said, “(Washing it with) water will suffice you and its trace won’t harm you”. [Reported by At Tirmidhi, and its Sanad (chain of narrators) is weak].


Saheeh – due to supporting narrations

Sh Uthaymeen:

  1. That if a little staining remains after cleaning off the impurity (menstrual blood) then this isn’t a problem.

Chapter 4: Wudoo (Ablution)


عَنْ أَبِي هُرَيْرَةَ ‏- رضى الله عنه ‏- عَنْ رَسُولِ اَللَّهِ ‏- صلى الله عليه وسلم ‏-قَالَ: { لَوْلَا أَنْ أَشُقَّ عَلَى أُمَّتِي لَأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ وُضُوءٍ } أَخْرَجَهُ مَالِكٌ, وأَحْمَدُ, وَالنَّسَائِيُّ, وَصَحَّحَهُ اِبْنُ خُزَيْمَة

Allah’s Messenger (sallAllaahu’alihiwasallam) said “Had I not feared burdening my Ummah, I would have commanded them to use Siwak before every Salat” [Reported by Malik, Ahmad and An-Nasai. Ibn Khuzaima graded it Sahih (sound) and Al-Bukhari mentioned as a Mu’allaq (suspended – without its chain of narrators).



Sh Uthaymeen:

  1. The compassion of the Prophet sallAllaahu’alihiwasallam.
  2. The Prophet sallAllaahu’alaihiwasallam was allowed to make ijtihad (strive to derive religious rulings). Then Allah would confirm this or occasionally not, in which case the ruling would be lifted.
  3. Using the miswaak (tooth stick) is an emphasized sunnah.
  4. The default, when a command is given by the Prophet sallAllaahu’alihiwasallam, is that we consider it to be something obligatory.
  5. The ideal method of cleaning the teeth is that in the sunnah – i.e. using a tooth stick from the Arac tree. Howwver there is still reward in using other methods of cleaning one’s teeth.
  6. Wudoo is not specifc to this Ummah, however the reward that they will be known as the “ghurr al-muhajjaleen” (lit. fine horses with white speckled limbs) is.
  7. The siwaak should be used when doing wudoo, when praying, on getting up from sleep, when entering one’s house and when the smell in one’s mouth has changed, due to the hadith “the siwaak is a cleansing of the mouth and it is pleasing to one’s Lord.”
  8. There is no particular time one should avoid using the siwaak (it is fine to use it even when fasting).
  9. It is fine to use the siwaak in front of people as the Prophet sallAllaahu’alaihiwasallam did this. However, in certain circumstances it may be better to avoid it.
  10. This sharee’ah is one of ease not difficulty.


وَعَنْ حُمْرَانَ; { أَنَّ عُثْمَانَ ‏- رضى الله عنه ‏- دَعَا بِوَضُوءٍ, فَغَسَلَ كَفَّيْهِ ثَلَاثَ مَرَّاتٍ, ثُمَّ مَضْمَضَ, وَاسْتَنْشَقَ, وَاسْتَنْثَرَ, ثُمَّ غَسَلَ وَجْهَهُ ثَلَاثَ مَرَّاتٍ, ثُمَّ غَسَلَ يَدَهُ اَلْيُمْنَى إِلَى اَلْمِرْفَقِِ ثَلَاثَ مَرَّاتٍ, ثُمَّ اَلْيُسْرَى مِثْلَ ذَلِكَ, ثُمَّ مَسَحَ بِرَأْسِهِ, ثُمَّ غَسَلَ رِجْلَهُ اَلْيُمْنَى إِلَى اَلْكَعْبَيْنِ ثَلَاثَ مَرَّاتٍ, ثُمَّ اَلْيُسْرَى مِثْلَ ذَلِكَ, ثُمَّ قَالَ: رَأَيْتُ رَسُولَ اَللَّهِ صَلَّى عَلَيْهِ وَسَلَّمَ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا.‏ } مُتَّفَقٌ عَلَيْه

Uthman (radiyAllaahu’anhu) called for water to perform ablution. He washed palms of his hands three times, then rinsed his mouth and sniffed water in his nose and then blew it out. He then washed his face three times. Thereafter he washed his right hand up to his elbow three times, then the left one likewise, then he passed wet hands on his head. Then he washed his right foot up to the ankle three times, then the left one likewise. He then said, “I saw Allah’s Messenger (ﷺ) performing ablution like this ablution of mine”. [Agreed upon].



Sh Uthaymeen:

  1. The great humility of the Companions in that Uthman radiyAllaahu’anhu, despite being khaleefah of the Muslim Ummah, performed wudoo in front of the people so that they would learn to do this correctly.
  2. The teacher should employ methods which help his students to understand things well – in this case through practical demonstration of
  3. The permissibility of performing wudoo with the intent of teaching people how to do it (while also intending it as an act of worship).
  4. That it is legislated to wash your hands three times before beginning wudoo (this is sunnah, not obligatory, unless you wake up from sleep during the night, in which case it is obligatory).
  5. You don’t have to perform istinjaa (washing your private parts after relieving yourself) just before wudoo (as many people think).
  6. Gargling and taking water up into your nose should be performed before washing your face.
  7. Gargling and taking water up into your nose and then blowing it out is obligatory (according to the correct position).
  8. Gargling and taking water up into your nose is considered part of washing your face.
  9. One should wash (the front of) your face after gargling and taking water up into your nose.
  10. One should gargle and take water up into your nose once and wash your face three times (according to this particular narration).
  11. Washing the right side first and then the left.
  12. One should wipe the head, not wash it.
  13. The obligation of wiping the whole head.
  14. The wisdom of the Islamic legislation in that you don’t have to wash your head (which is covered with hair) as this would cause you harm/difficulty.
  15. Washing your feet up to the ankle bones (malleoli).
  16. Washing the right foot first, then the left.
  17. Including the ankle bones (malleoli) when you wash your feet.
  18. The teacher should clarify the basis for what he teaches you as being the Sunnah of the Messenger sallAllaahu’alaihiwasallam (in that Uthmaan radiyAllaahu’anhu said at the end of the hadith “I saw the Prophet sallAllaahu’alaihiwasallam doing wudoo just like this wudoo of mine.

The remainder of the hadith is:

“Whoever performs wudoo like I have just done, then prays two rak’ahs without getting distracted by his own thoughts, then Allah will forgive him all of his previous sins”

  1. One should try to pray two rak’ahs after performing wudoo and concentrate completely during this.
  2. This is a means of one’s sins being forgiven (one’s lesser sins, according to the correct opinion).
  3. That causes have effects. However, this occurs because Allah makes this happen.
  4. One must wash the various parts of your body in order: hands, face, arms, head and feet. This is obligatory.
  5. The washing of each part of your body should follow on one from the other without a long interval between each washing.


وَعَنْ عَلِيٍّ ‏- رضى الله عنه ‏- ‏-فِي صِفَةِ وُضُوءِ اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَسَلَّمَ‏- قَالَ: { وَمَسَحَ بِرَأْسِهِ وَاحِدَةً.‏ } أَخْرَجَهُ أَبُو دَاوُد

He (the Prophet) wiped his head (with water) only once. [Reported by Abu Da’ud, An-Nasa’i, AtTirmidhi with a Sahih Sanad (authentic chain of narrators). At-Tirmidhi said, “It’s the most Hadith on this subject”].



Sh Uthaymeen:

  1. If someone washed their head then this would not count (in place of wiping it).
  2. That what is obligatory is to wipe one’s head once and that one shouldn’t do it more times than this.
  3. The ease of the sharee’ah (legislation).


وَعَنْ عَبْدِ اَللَّهِ بْنِ زِيدَ بْنِ عَاصِمٍ ‏- رضى الله عنه ‏- ‏-فِي صِفَةِ اَلْوُضُوءِ‏- قَالَ: { وَمَسَحَ ‏- صلى الله عليه وسلم ‏-بِرَأْسِهِ, فَأَقْبَلَ بِيَدَيْهِ وَأَدْبَرَ.‏ } مُتَّفَقٌ عَلَيْه

Allah’s Messenger (ﷺ) wiped his head from the forehead to the back of his head and then back to the forehead with his (wet) hands. [ Agreed upon ].

وَفِي لَفْظٍ: { بَدَأَ بِمُقَدَّمِ رَأْسِهِ, حَتَّى ذَهَبَ بِهِمَا إِلَى قَفَاهُ, ثُمَّ رَدَّهُمَا إِلَى اَلْمَكَانِ اَلَّذِي بَدَأَ مِنْهُ }

“He started with the front of his head, moved them (his hands) to the nape of his neck, and then returned them to the place where he started.”



  1. One must wipe one’s head, and washing it doesn’t count.


وَعَنْ عَبْدِ اَللَّهِ بْنِ عَمْرٍو رَضِيَ اَللَّهُ عَنْهُمَا ‏-فِي صِفَةِ اَلْوُضُوءِ‏- قَالَ: { ثُمَّ مَسَحَ ‏- صلى الله عليه وسلم ‏-بِرَأْسِهِ, وَأَدْخَلَ إِصْبَعَيْهِ اَلسَّبَّاحَتَيْنِ فِي أُذُنَيْهِ, وَمَسَحَ بِإِبْهَامَيْهِ ظَاهِرَ أُذُنَيْهِ.‏ } أَخْرَجَهُ أَبُو دَاوُدَ, وَالنَّسَائِيُّ, وَصَحَّحَهُ اِبْنُ خُزَيْمَة

“Then he (Allah’s Messenger (ﷺ)) wiped his head, inserted his index finger in his ears and wiped the exterior of his ears with thumbs”. [Reported by Abu Da’ud and An-Nasa’i and Ibn Khuzaima graded it Sahih (sound)].


Saheeh (due to other supporting narrations)

Sh Uthaymeen:

  1. That it is legislated to wipe one’s ears (during wudoo’) and that this is obligatory as they are considered part of the head.
  2. The manner in which one should do this is to put your index fingers into your ears and wipe the backs of your ears with your thumbs doing both sides at the same time.
  3. That one should do this only once.
  4. That one shouldn’t take extra water for this wiping.





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