❖ 3 Rulings on Istinjā’ in Light of Authentic Hadiths ❖
Taken from: Fatāwā ad-Dīn al-Khāliṣ, Volume 1, Page 314
Does the Sunnah classify istinjā’ into three distinct categories?
Istinjā’ refers to cleaning impurity (najāsah) from the private parts (sabīlayn) after urination or defecation. The following rulings apply:
◈ In this case, istinjā’ is Sunnah (recommended).
However, "Sunnah" here means a practice the Prophet ﷺ always adhered to, not something optional or occasionally done.
◈ Here, istinjā’ is wājib (obligatory).
The impurity, although small, has gone beyond its natural place, making cleansing mandatory.
◈ In this case, istinjā’ is also wājib, and this is supported by authentic ḥadīths.
✔ Abū Hurayrah (رضي الله عنه) narrates:
“The Prophet ﷺ commanded [the use of] three stones [for cleaning].”
(Sunan Abī Dāwūd, Tirmidhī, Musnad Aḥmad)
✔ Salman al-Fārsī (رضي الله عنه) said:
“The Prophet ﷺ forbade us from using less than three stones.”
(Sunan Abī Dāwūd, al-Nasā’ī, al-Mishkāh 1/42)
➤ These narrations affirm that istinjā’ is not optional; it is required when impurity exists, regardless of how little.
Some propose that istinjā’ has three distinct categories, assigning:
But this breakdown has no basis in Sharīʿah. The following principles clarify:
◈ The Prophet ﷺ never exited the toilet without cleansing using water or stones.
◈ There is no evidence in Sunnah supporting the idea of variable rulings based on impurity size.
◈ In usūl al-fiqh, a command (amr) from the Prophet ﷺ implies obligation, unless a contextual reason (qarīnah ṣārifah) suggests otherwise.
✔ The division of istinjā’ into three categories with different rulings is invalid in Sharīʿah.
✔ Every impurity must be removed if it has gone beyond the outlet—regardless of its size.
✔ Neglecting istinjā’ is not permitted, and doing so contradicts both the Prophet’s ﷺ consistent practice and his explicit commands.
ھٰذا ما عندي، والله أعلم بالصواب
Taken from: Fatāwā ad-Dīn al-Khāliṣ, Volume 1, Page 314❀ Question:
Does the Sunnah classify istinjā’ into three distinct categories?
✔ Ruling on Istinjā’ According to Sharīʿah
Istinjā’ refers to cleaning impurity (najāsah) from the private parts (sabīlayn) after urination or defecation. The following rulings apply:
➊ When Impurity Does Not Go Beyond the Outlet (Makhraj):
◈ In this case, istinjā’ is Sunnah (recommended).
However, "Sunnah" here means a practice the Prophet ﷺ always adhered to, not something optional or occasionally done.
➋ When Impurity Exceeds the Outlet But Is Less Than a Dirham in Size:
◈ Here, istinjā’ is wājib (obligatory).
The impurity, although small, has gone beyond its natural place, making cleansing mandatory.
➌ When Impurity Exceeds a Dirham in Size:
◈ In this case, istinjā’ is also wājib, and this is supported by authentic ḥadīths.
Authentic Hadith Evidence
✔ Abū Hurayrah (رضي الله عنه) narrates:
“The Prophet ﷺ commanded [the use of] three stones [for cleaning].”
(Sunan Abī Dāwūd, Tirmidhī, Musnad Aḥmad)
✔ Salman al-Fārsī (رضي الله عنه) said:
“The Prophet ﷺ forbade us from using less than three stones.”
(Sunan Abī Dāwūd, al-Nasā’ī, al-Mishkāh 1/42)
➤ These narrations affirm that istinjā’ is not optional; it is required when impurity exists, regardless of how little.
Misconception About Categorization into Three Types
Some propose that istinjā’ has three distinct categories, assigning:
- Sunnah status in minimal impurity,
- Wājib in moderate impurity,
- More strict ruling in excess impurity.
But this breakdown has no basis in Sharīʿah. The following principles clarify:
◈ The Prophet ﷺ never exited the toilet without cleansing using water or stones.
◈ There is no evidence in Sunnah supporting the idea of variable rulings based on impurity size.
◈ In usūl al-fiqh, a command (amr) from the Prophet ﷺ implies obligation, unless a contextual reason (qarīnah ṣārifah) suggests otherwise.
Conclusion:
✔ The division of istinjā’ into three categories with different rulings is invalid in Sharīʿah.
✔ Every impurity must be removed if it has gone beyond the outlet—regardless of its size.
✔ Neglecting istinjā’ is not permitted, and doing so contradicts both the Prophet’s ﷺ consistent practice and his explicit commands.
ھٰذا ما عندي، والله أعلم بالصواب
