In the briefest form, the rulings on water in light of the Book and the Sunnah are presented:
1: Water that is general (common), pure, and purifying. It has several types:
➊ Rainwater:
Allah the Exalted said:
“And He sends down upon you water from the sky to purify you by it.”
He also said: “And We sent down from the sky pure water.”
The Messenger of Allah ﷺ, upon seeing rain, would supplicate: “O Allah, send down beneficial rain.”
➋ Snow water:
The Messenger of Allah ﷺ made a supplication over the funeral of a Companion:
“O Allah … and wash him with water, snow and hail.”
➌ Hail water:
The evidence for it has passed in the snow water.
➍ Water of seas (and rivers):
The Messenger of Allah ﷺ said about the water of the sea:
“The water of the sea is pure, and its dead (fish) is lawful.”
Imam Ibn Khuzaymah set a chapter on the above hadith: “Performing wudu and ghusl with seawater is valid, because its water is pure and its dead (fish) is lawful.”
Allah ﷻ said: “The two seas are not alike: one is sweet, fresh and pleasant to drink, and the other is salty and bitter.”
➎ Water of canals:
A long hadith, part of which reads: “And if that (horse) passed by a canal and it drank from it, even though its owner did not intend to give it water, good deeds will still be recorded for it…”
Imam al-Bukhari (may Allah have mercy on him) set a chapter on this: “It is permissible for people and quadrupeds to drink from canals.”
➏ Well water:
Allah ﷻ said: “Then when he reached the water of Madyan, he found there a group of people watering (their animals).”
A man drank water from a well, then gave water to a thirsty dog.
➐ Zamzam water:
“The Messenger of Allah ﷺ asked for a bucket of Zamzam water, drank from it, and performed wudu.”
It is narrated from Sayyiduna Ibn Abbas, may Allah be pleased with them both, that:
“The Messenger of Allah ﷺ drank Zamzam water standing.”
With this same water, the chest of the Messenger of Allah ﷺ was washed on the night of the Mi’raj after being opened.
Allah ﷻ has placed great blessings in this water. See Zad al-Ma’ad
➑ Spring water:
Allah ﷻ said: “When Musa asked for water for his people, We said: strike the rock with your staff. So twelve springs gushed forth from it, and every tribe knew its drinking place.”
He also said: “Indeed, among stones there are those from which rivers gush forth, and among them are those that split and water comes out of them (in the form of springs).”
➒ Flood water: Allah ﷻ said: “Do they not see that We drive the water to barren land, and by it We bring forth crops from which their livestock and they themselves eat?”
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2: Used water that is pure and purifying:
➊ Drinking the leftover water in a vessel after wudu:
“Sayyiduna Sa’ib bin Yazid, may Allah be pleased with him, narrated: My maternal aunt took me to the Messenger of Allah ﷺ and said: O Messenger of Allah, my nephew is restless due to illness. He passed his hand over my head and made a supplication for blessing for me. Then he performed wudu, and I drank the water left over from his wudu.”
It is narrated from Sayyiduna Abu Juhayfah that the Messenger of Allah ﷺ came to us one day at midday. Water for wudu was brought to him, he performed wudu, and then people began to drink the remaining water of his wudu and rub it on their bodies….
➋ Water from a vessel in which someone has already bathed:
The Messenger of Allah ﷺ performed ghusl with the water left over from Sayyidah Maymunah’s ghusl.
One of the wives of the Prophet ﷺ bathed from a tub, then the Prophet ﷺ wanted to perform wudu with the leftover water, and she said: O Messenger of Allah, I was in a state of janabah! He said: “Water does not become impure (najis) through janabah.”
➌ It is valid for a husband and wife, while both are in a state of janabah, to take water together from one vessel and perform ghusl.
Therefore, outside of janabah it is valid all the more.
➍ Water into which a pure substance has been mixed:
Umm Atiyyah said: We were washing the daughter of the Messenger of Allah ﷺ, and he ﷺ said: “Wash her three, five, or seven times, or more than that, with water and lote-tree leaves, and in the final wash add some camphor.”
➎ Performing wudu and ghusl with water found in the vessels of polytheists is valid.
Therefore, drinking water from their vessels and using them is also permissible. It should be noted that this is a concession only in case of necessity; otherwise, one should make every effort to avoid using the vessels of the Jews, Christians, and polytheists. When the Messenger of Allah ﷺ was asked about using the vessels of the People of the Book, he ﷺ said: فلا تأكلوا فيها وإن لم تجدوا فاغسلوها ثم كلوا فيها Do not eat in them, and if you do not find (any other vessel), wash them and then you may eat in them.
➏ When water is in the skin of a lawful animal and that skin has been tanned, the water in it is pure and purifies, whether the animal was slaughtered or it became carrion without slaughter.
Sayyidina Ibn Abbas (may Allah be pleased with them both) narrated that the Messenger of Allah ﷺ intended to perform wudu from a water-skin, and it was said to him that the skin belonged to a dead animal. He ﷺ said: “Tanning it removes the impurity of the skin.”
Benefit:
Pure hot water is pure and purifies.
➐ Water (or any liquid) into which a fly falls is pure, and the fly should be dipped and taken out and thrown away.
The same ruling applies to all creeping insects and small creatures that do not have flowing blood; even if they die in water, the water does not become impure.
3: Water that is itself pure but does not purify:
Nabidh:
It is made from water and dates. The water is pure and the dates are pure, but when both are combined they become nabidh. It is pure in itself and may be drunk, but it does not purify, because the water no longer remains in its original state.
Imam Bukhari established a chapter stating: “Wudu with nabidh is not permissible.”
Imam Ata disliked performing wudu with milk and nabidh, and he said: “Tayammum is more beloved to me than wudu with them.”
Abu Khaldah said: I asked Abu al-Aliyah (a Tabi’i): “A man became junub and has no water except nabidh; may he perform ghusl with nabidh?” He said: “No.”
The Quran mentions tayammum in the absence of water, not wudu with nabidh.
Warning:
Intoxicating nabidh is forbidden according to كُلُّ مُسْكِرٍ حَرَامٌ “Every intoxicant is forbidden.”
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4: Water that is impure:
➊ Water whose colour, smell or taste has been changed by an impurity.
➋ The leftover water of a dog: Sayyidina Abdullah ibn Mughaffal narrated that the Messenger of Allah ﷺ said: “If a dog drinks from someone’s vessel, he should wash the vessel seven times, the first time with earth.”
In some narrations the mention is of rubbing with earth the last time, so both forms are sahih.
If water (or anything else) is in a vessel that a dog has licked, it should be poured out.
Similarly, the leftover of an animal that is itself impure in essence is impure, such as the pig.
Warning:
If impure water touches clothes, a place or the body, the clothes, place and body become impure; they should be washed with water, and then prayer may be performed.
5: Istinja with water
Sayyidina Anas ibn Malik reports that when the Messenger of Allah ﷺ went out to relieve himself, I and a boy would carry a water vessel, and he would perform istinja with it.
Sayyidina Abu Hurairah narrates that when the Messenger of Allah ﷺ went to the toilet (to perform istinja), a vessel of water was brought; he performed istinja. Then another vessel of water was brought; he performed istinja. Then another vessel of water was brought; he performed wudu with it.
It is known from this that separate vessels should be used for istinja and for wudu.
Some important benefits worth mentioning:
➊ Performing istinja with a clod of earth is also correct.
➋ The Messenger of Allah ﷺ ordered istinja to be done with three (clods).
(Drawing evidence from this) water should also be used three times, because it too is a substitute for the clod in attaining purity; or else, just as clods are used in odd numbers, water too should be used an odd number of times. Allah knows best.
➌ Imam Tirmidhi (may Allah have mercy on him) says: “Although istinja with clods is permissible, (some scholars), namely Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi’i, Ahmad and Ishaq (ibn Rahawayh), hold that istinja with water is recommended and more virtuous.”
He also says: “The opinion of the Companions (may Allah be pleased with them all) and of most scholars after them is that istinja with clods alone is permissible, even if water is not used afterwards, provided the effect of urine and feces is thoroughly removed; and this is also the view of Sufyan al-Thawri, Abdullah ibn al-Mubarak, al-Shafi’i, Ahmad and Ishaq ibn Rahawayh.”
➍ One should carry water along for the purpose of istinja.
➎ General impurities are cleansed only with water. See al-Sahihah
➏ Pouring water over urine purifies the place.
A Bedouin urinated in a corner of the mosque, and the Messenger of Allah ﷺ said: “Pour a bucket of water over it (the urine).”
➐ If a child urinates.
1. If a breastfeeding infant urinates on clothes, water should be sprinkled on them.
Sayyida Umm Qays bint Mihsan brought her small son, who did not yet eat food, to the Messenger of Allah ﷺ. He seated him in his blessed lap, and the child urinated on his clothes. The Prophet ﷺ asked for water and sprinkled it on the spot; he did not wash it.
2. If a girl urinates on clothes, it should be washed with water.
Sayyida Lubabah bint al-Harith narrates that (Sayyidina) Husayn ibn Ali, may Allah be pleased with them both, urinated in the blessed lap of the Messenger of Allah ﷺ. I said: “Put on another garment and give me your waist-wrap so that I may wash it.” The Messenger of Allah ﷺ said: “The urine of a girl is washed, and the urine of a boy is sprinkled upon.”
➑ When a man or woman becomes impure, purification is achieved through water (by means of ghusl), and every kind of impurity is removed only with water.
Note:
If water is not available, or water is not to be used due to some legal excuse, then earth will be used to purify the impurity or janabah.
➒ Urinating in standing water is prohibited.
It is not correct to perform wudu with such water (in which urine has been passed), nor is it correct to drink it.
➓ It is prohibited for a junub person to bathe in standing water.
However, bathing by taking water separately is correct.
⓫ When a person wakes from sleep, he should wash his hands with separate water before inserting them into the (water) vessel, because he does not know where his hands spent the night.
⓬ If a fish dies by itself in water, it is halal.
The Messenger of Allah ﷺ said: “The water of rivers and seas is purifying, and its carrion (fish) is lawful.”
Our teacher Hafiz Zubair Ali Zai (may Allah preserve him) writes: “This authentic hadith shows that a fish that dies on its own in water is permissible (halal). This is also the position of Sayyiduna Abu Bakr al-Siddiq and the majority of the scholars of Islam. See Sahih al-Bukhari, Kitab al-Dhaba’ih wa al-Sayd, Bab Qawl Allah Ta’ala: Uhilla lakum sayd al-bahr”
and Fath al-Bari vol. 9, p. 618, and others. No evidence has been established against this position.”
⓭ The vessel containing water for wudu should be covered, and its mouth should be tied.
⓮ Ghusl is also performed with water alone.
⓯ Performing wudu with water from the house of Christians.
Sayyiduna Umar performed wudu from the house of a Christian woman.
Note:
Its chain is weak (da’if) due to being broken (munqati’) and defective (mu’allal). /za
⓰ If one wants to offer prayer after eating sattu, one should rinse the mouth with water.
⓱ Even after drinking milk, one should rinse the mouth with water.
Imam Ibn Khuzaymah set a chapter on this hadith stating that “rinsing the mouth after drinking milk is recommended in order to remove the greasiness, and it is not obligatory.”
⓲ If a person faints, water should be sprinkled on him.
⓳ It is also valid to break the fast with water.
20: It is permissible to drink milk mixed with water.
21: Drinking sweet water, i.e., sherbet, was a beloved practice of the Messenger of Allah ﷺ.
For details, see Fath al-Bari
22: Drinking water left overnight (stale water) is also correct.
23: A traveller should not be prevented from surplus water.
Sayyiduna Abu Hurairah narrates that the Messenger of Allah ﷺ said: “Allah will not look at three people (with a look of mercy), nor will He purify them, and for them there is a painful punishment. A man who has surplus water on the road but withholds it from the traveller (from drinking or using it)…..”
24: Selling surplus water is prohibited. Sayyiduna Jabir bin Abdullah narrates that “the Messenger of Allah ﷺ forbade selling surplus water.”
25: The one whose land is closer to the water will irrigate his land first, and then the right belongs to the one whose land is farther away.
26: The owner of a field has the right to hold back so much water in his field that the water reaches the boundary ridges.
27: If a person dies because the wall of a well collapses while digging the well, his blood-money (chatti) and diyah are not the responsibility of the owner of the well; rather, this chatti is waived.
28: Fever can be cooled with water.
29: Water and lote-tree leaves purify leather.
30: When cooking meat, more water should be added so that the broth can also be given to neighbours.
31: It is the right of she-camels that their milk be drawn near the water (springs, wells).
So that the needy and others present there can be given the milk.
32: Blowing over water after reciting over it (dam).
Sayyiduna Abu Sa’id al-Khudri narrates that the Messenger of Allah ﷺ forbade blowing into a drinking vessel. A man said, “What if I see a straw in the vessel?” He ﷺ said, “Pour it out.”
33: The leftover water of a menstruating woman is pure and purifies others.
34: If the crop is irrigated by rainwater, there is one-tenth (ushr); if it is irrigated by canal water, tube-well water or the like, there is half of one-tenth (nisf ushr).
Salim bin Abdullah bin Umar narrates from his father that he related from the Prophet ﷺ that he said: “For land that is irrigated by rain from the sky and springs, or that is moist, there is a tenth part as zakat (ushr), and for land that is irrigated by drawing water, there is a twentieth part (nisf ushr).”
The Darussalam printed edition of Bulugh al-Maram states: “This hadith shows that when land is irrigated by various means and methods, the nature of zakat (ushr) also differs. For example, land irrigated by a laborious means, such as when camels, oxen or men draw or carry water to irrigate it, then the produce of that land carries a half-ushr (one-twentieth). Similarly, if land is irrigated by well water, tube-well water, or by purchased water, such as canal water or purchased tube-well water, then in such a case too there is a half-ushr (one-twentieth). Nowadays, land is irrigated by paying the abyana (irrigation charge). This abyana stands in place of toil and labour; therefore, under the present system, the produce of lands irrigated by canal water also carries one-twentieth.”
The crop irrigated by canal water also carries half of one-tenth (nisf ushr); this is the correct position, and my teacher Hafiz Shareef (may Allah preserve him) also holds this view.
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Etiquette of drinking water:
➊ Bismillah should be recited before drinking water.
➋ Water should be drunk with the right hand.
➌ Water should be drunk in three breaths.
It is narrated from Sayyiduna Anas that the Messenger of Allah ﷺ used to drink drinks in three breaths.
That is, while drinking water one should breathe three times, and the breath should be taken after removing the vessel from the mouth, because the Messenger of Allah ﷺ forbade breathing into the vessel.
➍ Water should be drunk while sitting.
It is narrated from Sayyiduna Anas that the Messenger of Allah ﷺ forbade drinking water while standing. Qatadah said: We asked Sayyiduna Anas about the ruling on eating while standing. He said: That is the worst, or the most vile, (act).
And in the narration of Muslim, the Prophet ﷺ strictly forbade drinking water while standing.
It is narrated from Sayyiduna Abu Hurairah that the Messenger of Allah ﷺ said: “None of you should ever drink while standing, and whoever drinks forgetfully should vomit it out.”
Allama Nawawi placed a chapter heading over these two hadiths: “Drinking water while standing is disliked.”
Important benefit:
It should be remembered that it is the blessed custom of most muhaddithin, in general, that they did not themselves arrange the chapters in their book Sahih Muslim; rather, various scholars did, among whom is Allama Nawawi. In the commonly used edition of Sahih Muslim with Sharh al-Nawawi, which is taught in religious seminaries, the chapters and headings are those established by Allama Nawawi. The following scholars have stated this clearly:
➊ Allama Nawawi
➋ Dr. Subhi Salih
➌ Muhaddith al-Asr our Shaykh Irshad al-Haq al-Athari may Allah preserve him
➍ Our respected teacher Hafiz Zubair Ali Zai may Allah preserve him
Note:
The narrations forbidding drinking water while standing are either abrogated by other evidences or are to be understood as indicating dislike (karahah) and what is less preferable. /zaa
36: In some cases, drinking water while standing is permissible.
➊ Drinking Zamzam water while standing
Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrated: I gave the Messenger of Allah ﷺ Zamzam water to drink, and he drank it while he was standing (on his mount).
Allama Nawawi set up a chapter on this: Drinking Zamzam water while standing.
Taking Zamzam water from Makkah to different and distant regions is completely permissible. See Sunan al-Tirmidhi
However, there is no proof whatsoever that taking this Zamzam to other regions and drinking it while standing or while facing the qibla is established.
➋ Drinking the leftover water of wudu while standing
Narrated Nuzal (ibn Sabrah): Sayyiduna Ali came through the door of the large raised platform (in the Mosque of Kufa), stood up and drank water, then said: “Some people dislike drinking water while standing, but indeed I have seen the Messenger of Allah ﷺ do it in the same way (as you have seen me do it).”
This was the leftover water of wudu, as is made clear in Sahih al-Bukhari
.
Imam al-Bukhari intended drinking water in general, whether it is Zamzam or ordinary water.
➌ If the water vessel is hanging, drinking while standing is also permissible.
Sayyidah Umm Thabit Kabshah bint Thabit, the sister of Hassan ibn Thabit (may Allah be pleased with them both), narrated that the Messenger of Allah ﷺ came to me, and while standing he drank from the mouth of a hanging water-skin. So I got up and cut off its mouth piece (to keep it as a blessing).
➍ Sometimes drinking while standing without any necessity
Sayyiduna Ibn Umar (may Allah be pleased with them both) narrated: In the time of the Prophet ﷺ we would eat while walking and drink water while standing.
Amr ibn Shu’ayb narrates from his father (Shu’ayb), and he from his grandfather, that he saw the Messenger of Allah ﷺ drinking (water and other things) both standing and sitting.
Imam al-Tirmidhi set up a chapter on these hadiths: “There is concession regarding drinking water while standing.”
Allama Nawawi set up a chapter on the mentioned hadiths: “Explanation of the permissibility of drinking water while standing and the superiority of drinking while sitting.”
Hafiz Ibn Hajar regarded this position (that the hadiths which prohibit drinking water while standing are to be understood as makruh tanzihi) as the best.
Hafiz Salahuddin Yusuf (may Allah preserve him) writes: “The hadiths mentioned at the beginning (in the order of the hadiths found in Riyad al-Salihin, by the compiler) indicate the permissibility of drinking and eating while standing, but these can only be acted upon when there is a need (or necessity). Otherwise the original ruling is that, as far as possible, one should eat and drink while sitting; this is the better action. Nowadays the custom of eating while standing at feasts has become widespread. People say that there is convenience in it, as everyone finishes together at the same time. But on the other hand they do not look at its many disadvantages, which far outweigh this single convenience. Firstly, it involves imitating the West, which is forbidden. Secondly, the Prophet ﷺ strictly forbade eating and drinking while standing. Thirdly, the stampede that occurs in it is not befitting a dignified and noble nation. Fourthly, it involves resemblance to cattle: as if the noblest of creation, human beings, are fed like livestock and then released, and then the storm of bad manners that erupts, at which even animals might feel ashamed. Fifthly, human beings are kept in the agony of a painful wait, like gathering human-like animals into a pen or stable, so that those who arrive on time have their precious time wasted and must endure the severe hardship of waiting. Sixthly, during these moments of waiting, one is forced either to listen to film recordings, or to the jokes of buffoons and minstrels, or to musical tunes. Seventhly, a great deal of food is wasted in this way. In short, the custom of eating standing at feasts is utterly wrong, and all the above-mentioned matters are also satanic. Therefore this manner of feasting is absolutely impermissible and forbidden. There is no room for its permissibility.”
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Praise Allah ﷻ after drinking water
The Messenger of Allah ﷺ said: Allah the Exalted is pleased with the servant who praises Him after eating food or drinking a beverage (water etc.).
38: Water should not be drunk from vessels of gold or silver.
39: If there is a straw floating in the water, do not blow it away; rather, tilt the vessel and let it flow off.
40: Etiquette of giving water to drink
Giving water to drink is a very good deed and carries great reward.
A man gave water to a thirsty dog, and because of this Allah ﷻ forgave him.
If there is so much virtue in giving water to animals, then what would be the virtue of giving water to human beings, the most honoured of creation?
➊ Water should be given first to the person on the right.
➋ The water vessel should be handed over with the right hand and received with the right hand.
➌ The one giving water to drink should drink last.
➍ The one giving water to drink should be given this supplication: اللهم اطعم من أطعمني واسقِ من سقاني
Some people set up water stalls (sabils) on special days. This is an innovation (bid’ah), so it should be avoided.
