The Etiquettes Of Going To The Bathroom
1) Avoid Relieving Yourself In Three Places
2) The Prohibition Of Urinating In Stagnant Water (i.e., Water That Does Not Flow)
3) It Is Disliked To Take Into The Toilet (Or Any Place That Is Commonly Used For The Same Purpose) Anything That Has The Remembrance Of Allah (Swt) In It
4) The Prohibition Of Facing The Qiblah Or Turning One’s Back To It When Using The Toilet
5) What You Should Say And Do When You Are Entering And Leaving The Bathroom
6) When You Relieve Yourself, Make Sure No One Can See You
7) Passing Urine When Standing Or Sitting
8) The Prohibition Of Using One’s Right Hand To Clean Oneself After Passing Stool Or Urine
9) Al-Istinjaa And Al-Istijmaar
10) It Is Disliked To Perform Istijmaar With Bones Or Manure
11) When One Performs AI-Istijmaar, It Is Recommended To Clean An Odd Number Of Times And To Use An Odd Number Of Stones
12) When One Is In The Bathroom, It Is Disliked For Him To Talk

The Manners Of Going To The Bathroom

Salmaan (R.A) said, “[One of] the disbelievers said to us, ‘Verily, we see that your companion (the Prophet (Pbuh)) even teaches you how to relieve yourselves.”‘ Salmaan (R.A) answered him, “Yes, he forbids each of us from cleaning himself [after urinating or defecating] with his right hand and from facing the Qiblah [during the act of urinating or defecating]. And he prohibited the use of manure or bones [for cleaning]. And he (Pbuh) said, ‘Let no one from you clean himself [after having a bowel movement] with less than three stones.” [Muslim, 262]

The Etiquettes Of Going To The Bathroom

1) Avoid Relieving Yourself In Three Places

Mu’aadh Ibn Jabal (R.A) related that the Messenger of Allah (Pbuh) said, “Stay away from the three Malaa’in (its exact meaning will become clear in the following discussion): [Excreting] stool (Biraaz) in Mawaarid (pathways that lead to water], in the middle of the road, and in the shade.” [Abu Daawood, 26]

Abu Hurairah (R.A) reported that the Messenger of Allah (Pbuh) said, “Beware of Al-La’aanain (again, we will discuss its exact meaning in the ensuing discussion).” The Companions (R.A) asked, “And what are the Al-La’aanain, 0 Messenger of Allah?” He (Pbuh) said, “The one who relieves himself in the pathway of people or in their shade.” [Muslim, 269]

In one Hadeeth, the word Malaa’in is used, and in the other, Al-La’inain. What is meant by both words? First, both words are derived from the word La’an, which means cursing. La’inain, which is in the dual form, means two matters that lead to people cursing. So the perpetrators of the actions described in the Hadeeth do deeds that lead to other people cursing them. La’inain could also mean, in a more general sense, ‘cursed,’ so that the meaning of the Hadeeth becomes, “Avoid two actions the perpetrators of which are cursed.” The wisdom behind the prohibition is that, by relieving himself in the said three places, a person sullies the ground with impurities and harms believers who frequent those places for common benefits (drinking water, a path to walk on, and a shade to sit under). And it is made clear in Allah’s Book that it is forbidden to harm believers: “And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.” (Qur’an 33:58)

Related Issue: Taking on the same ruling as shade are spots wherein the sun is especially felt during the cold days of winter. Ash-Shaikh Ibn ‘Uthaimeen – may Allah have mercy on him -said, “This is a case of clear (and unmistakable) analogy.” It is forbidden for a person to relieve himself in the shade because people seek out the shade for comfort during harsh weather; it is likewise forbidden for a person to relieve himself in a spot wherein the sun’s heat is especially strong during the winter, again, because people seek out that spot for comfort during harsh weather. Since there is a clear reason behind the prohibition, the prohibition applies whenever that reason is present, even if the circumstances differ in form or shape.

Another Related Issue: The aforementioned Ahadeeth seem to indicate that the prohibition applies to feces but not to urine, which is why, in explaining, “The one who relieves himself in the pathways of people and in their shade,” An-Nawawee commented, “It means, the one who defecates in a place that people frequent or pass through.” Some scholars include urine in the prohibition, and the reasons why there is a disagreement are, first, because the words used in the Hadeeth could be construed to mean either feces alone or feces and urine; and second, even if the intended meaning is feces alone, the question arises – is urine given the same ruling through the principles of analogy? In refuting An-Nawawee’s view, Al-‘Azeem Abaadee addresses both issues: “An-Nawawee’s interpretation of feces only is not sound, and even had it been sound, urine would have been given the same ruling through the principles of analogy.” He then went on to explain that words used in the Hadeeth for relieving oneself, At-Takhallee and Al-Biraaz, are comprehensive terms, covering both feces and urine. He conceded that Biraaz might be taken to mean feces only, but even if that is the case, then urine is given its ruling through the principles of analogy, for like feces, urine too spoils a spot where people find shade in.

Question: It is known that when the Prophet (Pbuh) would relieve himself, he would seek cover – so no one would see him – under a group of date-palm trees. Given that such a group of trees surely give shade, how can we find harmony between the Prophet’s action and his prohibition?

Answer: The shade under which it is forbidden to relieve oneself is the shade that people go to and sit under to protect themselves from the heat of the sun. What we understand from the Prophet’s action, then, is that he would seek cover in a shade that was undesirable and that people wouldn’t go to in order to find protection from the sun’s heat.

2) The Prohibition Of Urinating In Stagnant Water (i.e., Water That Does Not Flow)

Jaabir (R.A) reported that the Messenger of Allah (Pbuh) forbade the practice of urinating in stagnant water (i.e., in water that does not flow, such as a pond). [Muslim, 281] The reason behind the prohibition is evident: urine is very likely to contaminate a supply of stagnant water. If urinating in stagnant water is bad, then defecating in it is even worse. The Hadeeth implies that the prohibition does not apply to flowing water. An-Nawawee said, “Because of the implied meaning of the Hadeeth, it is not prohibited to urinate in source of water that flows and that is abundant (such as a large, flowing river).”[Sharh Saheeh Muslim, 2/152]

3) It Is Disliked To Take Into The Toilet (Or Any Place That Is Commonly Used For The Same Purpose) Anything That Has The Remembrance Of Allah (Swt) In It.

To preserve Allah’s Name from abuse and debasement, you should not take into the toilet anything that has the remembrance of Allah (Swt) in it, unless you have a valid Islamic excuse, in which case doing so is not Makrooh (disliked). So for example, if, in your pocket, you have paper money that has Allah’s Name written on it, and if you are about to enter a public washroom, you most likely have no choice but to take the money with you inside. By leaving the money outside of the washroom, you might later forget, and if the door to the washroom is on the outside of a building, the money might blow away. Furthermore, if there are other people around, there is a chance of theft. All of these reasons apply to money or to anything else that has Allah’s Name written on it.

As for a Mushaf (copy of the Qur’an), it is, without a doubt, forbidden to take it inside of a place that is regularly used as a toilet. Scholars agree on this point, though they ruled that it is permissible to take it inside if one fears that, left outside, it will be stolen. Nonetheless, a Muslim must fear Allah (Swt) and try his best to keep Allah’s Speech safe from debasement. He should try his best to find an alternative solution, such as giving the Mushaf as a trust to someone until he comes out. But if there is no alternative, then Allah does not charge a soul with more than it can bear.

4) The Prohibition Of Facing The Qiblah Or Turning One’s Back To It When Using The Toilet

In regard to this issue, there a number of authentic Ahadeeth that seem to contradict one another, and as a result, scholars disagree in how they find harmony between them. First we will relate some of those Ahadeeth, and then we will discuss the scholarly views in this issue.

Abu Ayyoob Al-Ansaaree (R.A) related that the Messenger of Allah (Pbuh) said,  “When one of you goes to defecate, then he should neither face the Qiblah nor turn his back to it, but rather it should be to his east or west (i.e., to his left or to his right).”

Muslim and others narrated the Hadeeth with this wording: “…Then neither face the Qiblah nor turn your backs to it with urine or feces, but instead let it (the Qiblah) be to your east or west (to your left or right).” [Muslim, 264]

Waasai Ibn Hibbaan related that ‘Abdullah Ibn ‘Umar (R.A) used to say, “Verily, people say that when you sit down to relieve yourself, you should face neither the Qiblah nor Jerusalem. One day, I climbed onto the roof of a house that belonged to us, and I saw the Messenger of Allah (Pbuh) on two bricks, facing Jerusalem, while he was relieving hirnself…”[Bukhaaree, 145] In another Hadeeth, Jaabir Ibn ‘Abdullah (R.A) said, “The Prophet (Pbuh) forbade us from facing the Qiblah and urinating at the same time. Then, one year before he died, I saw him facing it [while he (Pbuh) was urinating].”[At-Tirmidhee, 9] And in yet another narration, Mirwaan Al-Asfar related that he saw Ibn ‘Umar (R.A) make his camel kneel facing the Qiblah; he then sat down to urinate, facing it (i.e., facing his camel, so that he was also facing the Qiblah). Mirwaan said, “0 Abu ‘Abdur-Rahmaan (Ibn ‘Umar), was not this practice forbidden?” Ibn ‘Umar (R.A) said, “Yes, it was forbidden out in the open, but it is okay when there is something between you and the Qiblah to cover you (or to act as a barrier for you).” [Abu Daawood, 11]

Because of the apparent contradiction between the preceding narrations, scholars disagree about whether it is permissible to relieve oneself when one is facing the Qiblah or turning one’s back to it. Abu Ayyoob’s narration indicates that, regardless of whether one is relieving himself in the desert or in a building, it is forbidden to face the Qiblah or to turn one’s back to it. Ibn ‘Umar’s narration indicates that it is permissible to face the Qiblah when relieving oneself, if one is in a building or if something acts as a barrier between him and the Ka’bah; in Ibn ‘Umar’s case, he placed his mount between him and the Qiblah. On the other hand, Salmaan’s Hadeeth indicates that the prohibition is comprehensive, applying both to wide open spaces and the insides of buildings. And finally, Jaabir’s Hadeeth suggests that in the end, after having legislated a different ruling previously, the Prophet (Pbuh) ruled that it is permissible to face the Qiblah and relieve oneself at the same time.

There are many opinions in this issue, simply because scholars have taken different paths in finding harmony between the various narrations. And, to be sure, harmony can be struck between them. An-Nawawee said, “Scholars agree that if it is possible to find harmony between Ahadeeth, no one should take the path of forsaking some of them [and applying some of them only]. Rather, it is compulsory to find harmony between them and to apply them all.” [Sharh Muslim, 3/126] The opinion I feel is strongest is that, in a wide open space, it is forbidden to relieve oneself while facing the Qiblah or turning one’s back to it; but it is permissible when one is in a building or when there is a barrier between person who is relieving himself and the Qiblah. The Permanent Council (of scholars in Saudi Arabia) has taken this view.

5) What You Should Say And Do When You Are Entering And Leaving The Bathroom

Places wherein people relieve themselves are places of impurities and filth, and the Shayaateen (devils) are known to have a penchant for such places. We know that they particular like to be in bathrooms and toilets (any place wherein people relieve themselves) based on the narration of Zaid Ibn Arqam (R.A) who related that the Messenger of Allah (Pbuh) said, “Verily, these Hushoosh (places in which people relieve themselves) are attended [by devils]…” [Ahmad, 18800] Being the enemy of man, and always looking for ways to inflict harm upon him, Shaitaan finds his enemy to be easy prey in washrooms. But to thwart Shaitaan and his evil aims, the Shariah came to protect the mind and body of man, legislating invocations that protect him by the order of Allah It In addition to invocations, the proper etiquette of entering the washroom is to lead with one’s left foot.

Shaikh Al-Islam said, “When actions can be carried out with the left or right side, it is an established principle in the Shariah that the right be given precedence if the action is noble – such as in making ablution, taking a shower, beginning with the right side in cleaning one’s teeth, removing hair from one’s armpit, wearing clothes, wearing shoes, combing hair, entering the Masjid or home, exiting the toilet, and so on. The left is given precedence in opposite situations – entering the toilet, taking off shoes, leaving the Masjid, [and so on].”

When you are entering the washroom, it is recommended for you to say, “Bismillah (In the Name of Allah).” ‘Alee Ibn Abee Taalib (R.A) reported that the Messenger of Allah (Pbuh) said, “The private areas of the children of Adam are veiled from the Jinn if one of them (one of the children of Adam) enters Al-Kaneef (a place in which people relieve themselves) and says, ‘Bismillah.” [At-Tirmidhee, 606]

And it is Sunnah to say, “0 Allah, I take refuge with You from Al-Khubuthee and Al-Khabaaith (all evil and evil-doers; or, according to a different interpretation that is based on a different reading of the words, all male and female devils).”

We learn from the wording of another narration, “When one of you wants to enter Al-Khalaa (a place in which people relieve themselves),” that we should say the invocation before actually entering the bathroom. The toilet is a vile place; evil pervades it and devils inhabit it, so before entering it, you should seek refuge in Allah (Swt) from both evil and devils.

As you are leaving the toilet, you should lead with your right foot, saying, “I ask You (Allah) for forgiveness.” ‘Aaisha (R.A) said, “When the Prophet (Pbuh), would come out from passing stool, he would say, “I ask You (Allah) for forgiveness.” “When the Prophet would come out” proves that you should say the invocation after you have actually come out from the toilet, and not while you are leaving it.

Related Issue: The etiquettes mentioned above are not limited to places that are regularly used for urinating and passing stool. It is also recommended to adhere to those etiquettes when you are in a wide open space – for example, when you are out camping. As you approach the spot in which you have chosen to urinate or pass stool, or before you are about to sit down, say the invocation of entering the bathroom. And when you are finished, say the invocation of leaving the bathroom. An-Nawawee said, “It is agreed upon that these manners are recommended, and there is no distinction between buildings and wide open spaces. And Allah (Swt) knows best. [Sharh Muslim, 4/60]

6) When You Relieve Yourself, Make Sure No One Can See You

The Messenger of Allah (Pbuh) advised the people of his Nation to seek cover whenever they go to pass feces or urine. Whatever type of garment a person wears, he is likely to reveal some private area of his body if he relieves himself within the view of others. The Shariah came to preserve private areas of the body and to make sure they remain covered.

Mugheerah Ibn Sho’bah (R.A) said, “I went on a journey with the Prophet (Pbuh) and [during it] he (Pbuh) said to me, ‘0 Mugheerah, take the canteen,’ and so I took it. The Messenger of Allah (Pbuh) then went until he became hidden from me; he then relieved himself, and he had upon him a Shaami (ascribed to the area of Sham, Syria and surrounding areas) robe…” The following is from the narration of Muslim: “Then he (Pbuh) walked until he became hidden in the blackness of the night.” And this is from Ahmad’s narration of the Hadeeth: “Then we proceeded until we left the people to relieve ourselves. Next, he descended from his riding camel, and went until he became hidden from me, so that I couldn’t see him…” [Muslim, 274] And in another narration from him, Mugheerah (R.A) said that, “When the Prophet (Pbuh) would go to Al-Madhab (one of the names of a place a person goes to in order to pass stool or urine), he would go far away [so that no one could see him].” [Abu Daawood, 1]

‘Abdullah Ibn Ja’far (R.A) said, “One day, the Messenger of Allah (Pbuh) made me sit behind him [on his mount], and he secretly told me words that I will not relate to any person. And as for the things he concealed himself under or behind when relieving himself, he loved most to conceal himself behind a high mound (or sand hill or structure; basically, anything that is high) or a cluster (or garden) of date-trees…”[Muslim, 342] An-Nawawee said, “The point of jurisprudence one learns from this Hadeeth is that, when one goes to relieve himself, it is recommended for him to conceal himself behind a cluster of trees, behind a mound, in some lowland, or anything similar. What is important is that his entire body becomes hidden from the view of others. This is a Sunnah Muakkadah (Stressed Sunnah), and Allah (Swt) knows best.” Nowadays in homes and public buildings, it is no longer difficult to conceal oneself, for in homes there are doors to bathrooms, and in public washrooms, there are doors to stalls that contain toilets. All thanks and praise is to Allah, Who has made matters easy for us.

Related Issue: If one has to pass stool or urine in open terrain, he should not raise his garment until he lowers himself to the ground, especially if there is someone who can see him. This is if one is wearing a kind of garment that can be raised, such as a Thobe (long one piece garment, which covers the entire body); however, if one is wearing another type of garment, he needs to be even more careful.

7) Passing Urine When Standing Or Sitting

The basic principle in this issue is that a person should be seated when he passes urine. ‘Aaisha (R.A) said, “If anyone relates to you that the Messenger of Allah (Pbuh) urinated while he was standing up, then don’t believe him; he (Pbuh) would always be seated when he urinated.”[An-Nassaaee, 29] The reason being that a person who stands up and urinates is very likely to sully his body and clothes nonetheless, if there is a need to do so, one may stand up and urinate. Hudhaifah (R.A) said, “… The Prophet (Pbuh) and I were walking together when we came across the Subaatah (public dump, where people would throw dirt and filth) of a people, and it was behind a garden. He (Pbuh) then stood, just as one of you stands, and passed urine. I moved away from him, but then he signaled me, and so I stood at his heels (perhaps to block him from the view of people) until he finished.” [Muslim, 273] There is no contradiction between Hudhaifah’s Hadeeth and ‘Aaisha’s saying, for the latter is taken to mean that most of the time the Messenger of Allah (Pbuh) sat down to urinate; we construe that meaning simply because it is authentically established that he (Pbuh) stood up and urinated. Some scholars hold that the Prophet (Pbuh) stood up to urinate in order to make it clear that doing so is permissible; others maintain that he (Pbuh) was in a place wherein it was not possible for him to sit down to urinate.

Related Issue: Two conditions must be fulfilled for one to stand up and urinate:

a) He must be safe from his garment or body becoming sullied.

b) He must be safe from anyone seeing him.

Question: If one does not need to do so, may he urinate standing up?

Answer: The Permanent Council (Of Scholars In Saudi Arabia) issued this ruling: If a person urinates while he is standing up without the need to do so, he is not sinning; nonetheless, he has left what is better…and what the Prophet (Pbuh) did most of the time.

8) The Prohibition Of Using One’s Right Hand To Clean Oneself After Passing Stool Or Urine

Whoever reflects on revealed texts is sure to find that the Shariah honors the right hand and foot over the left hand and foot. The Shariah promotes the use of one’s right hand and foot for honorable purposes, and one’s left hand and foot for other purposes. In this regard, the Prophet (Pbuh) forbade Muslims from touching their private parts or cleaning themselves after passing stool or urine with their right hands.

Ibn Al-Jawzee explained that there are two reasons behind these prohibitions: “First, the right hand is honorable and is above being used for ignoble tasks, which is why the right foot leads when one is exiting from the bathroom or entering the Masjid; and which is also why the right is used for eating, drinking, and handing objects to others. Conversely, the left hand is used for the lowly task of cleaning filth. Second, if a person were to make his right hand touch impurities, he would remember what he touched when it came time to eating with his right hand; he would feel disgusted, and he would perhaps even imagine that some specks of the impurities remained on his hand. The right hand is preserved from coming into contact with impurities, so that one can feel safe [and noble and clean] when using his right hand to eat and drink.”

Abu Qataadah (R.A) reported that the Prophet (Pbuh) said, “When one of you urinates, then let him not hold his private part with his right hand; let him not then clean himself with his right hand; and (furthermore, when he drinks,] let him not breathe into a glass (or any vessel used for drinking). [Muslim, 267]

Muslim and others related the narration thus: “As one of you is urinating, let him not touch his private part with his right hand; and after relieving himself, let him not wipe [himself clean] with his right hand…” [Muslim, 267]

An-Nawawee said, “Scholars unanimously agree that it is forbidden to clean oneself after one passes urine or stool with his right hand, and the vast majority of scholars agree that ‘prohibition here means that it is a lowly act and a show of bad manners to use one’s right hand for the said purpose, and not that the act is Haram (forbidden in the sense that a person is punished for violating the prohibition; so it is slightly less in its degree of wrongness than something that is ‘Haram’).

Question: The Hadeeth explicitly mentions cleaning one’s private part for urinating but not one’s anus for defecating, so what is the ruling for using one’s right hand to clean the area around his anus after he passes stool?

Answer: In accordance with the Islamic principles of analogy, just as it is forbidden to touch one’s private part after urinating, so too is it forbidden to clean one’s anus with his right hand. It seems that the Prophet deemed it sufficient to forbid the less ignoble of the two acts, thus alluding to the prohibition of the one that is more abominable. It is appropriate that the Prophet (Pbuh) did not mention the more abominable act, for he (Pbuh) was very modest in his speech and actions; in fact, he (Pbuh) was, “More modest than a virgin in her Khidr (a screened area of a house that is allocated to a virgin).” [Ahmad, 11286] No one should counter with, “Modesty did not prevent the Prophet (Pbuh) from conveying the teachings of the religion,” because he (Pbuh) did convey the ruling for this issue by mentioning the lesser wrong, thus alluding to the greater wrong. And Allah (Swt) knows best.

Question: Talq (R.A) said, “We went to the Prophet of Allah (Pbuh) and then a man, who seemed to be a Bedouin, came to him and said, ‘0 Prophet of Allah, what do you judge about a man who touches his private part after he performs Wudoo (ablution)?’ He (Pbuh) said, ‘Is it anything other than part of it (part of your body, i.e., just as you don’t have to perform ablution when you touch any other part of your body, likewise you don’t have to perform ablution when you touch your private part). [Ahmad, 15857]

The Hadeeth apparently indicates that one does not have to perform ablution after one touches his private part. How then do we find harmony between this Hadeeth and the Hadeeth in which the Prophet (Pbuh) (Pbuh) said, “Whoever touches his private part, then let him perform ablution”? [Abu Daawood, 182]

Answer: The Permanent Council (of Scholars in Saudi Arabia) issued this ruling: From the various opinions of scholars in this issue, the Raajaih view (the one that is strongest and is best supported by evidence) is the view held by the majority of scholars: that when one touches his private part, his ablution is invalidated, and so he must perform it again. This is because the Hadeeth “Is it anything other than a part of you” is weak, and so it cannot validly be said to oppose authentic narrations, narrations which indicate that when a person touches his private part, he has to perform ablution over again. Furthermore, the Prophets (Pbuh)used the imperative when he said, “Then let him perform ablution,” and it is well known that the basic purpose of the imperative is to show that something is obligatory. And even if we were to suppose that Talq’s narration is not weak, then it is abrogated by the Hadeeth, “Whoever touches his private part, then let him perform ablution.”

9) Al-Istinjaa And Al-Istijmaar

Al-Istinjaa is to clean the area that is affected by stool with water; Al-Istijmaar is to clean the affected area with stones (or anything that acts as a substitute, such as tissue paper), and the two terms may, in certain circumstances, be used interchangeably.

One of the many beautiful aspects of the Shariah is that it came to make people’s affairs easy for them and to remove hardship from them. Allah (Swt) said: “Allah intends for you ease, and He does not want to make things difficult for you.” (Qur’an 2:185)

Concerning the issue in question, Allah (Swt) has made matters easy for His slaves by allowing them to use stones or any clean substitute, such as paper or tissue paper, to clean themselves after they finish passing stool or urine; such objects are alternatives to water for the purpose of purifying affected areas. To be sure, this makes matters easy, for one is not able to use water in all situations.

Abu Hurairah (R.A) said, “I followed the Prophet (Pbuh) and he went to relieve himself. He did not turn around, and I approached him. Then he (Pbuh) said, “Search out for stones, I will purify myself with them,’ – or he (Pbuh) said something similar. [Then he said,] ‘And do not bring me any bones or manure.’

Then, with the side of my garment, I brought stones to him, and I placed them at his side. I turned away from him, and when he finished, he used them [to purify himself].” [Bukhaaree, 155]

Related Issue: After passing stool or urine, one can purify himself with water alone, with stones alone, or with water and stones (when I say stones, I am referring to alternatives, such as toilet paper, as well) together. As for the first and second ways of purification, authentic narrations establish them. As for the third way, I do not know of any narration from the Prophet (Pbuh) that establishes it; nonetheless, if we look at the end result, there is no doubt that one achieves a greater degree of purification by using stones and water together. [Ash-Sharh Al-Mumtai, 1/105]

10) It Is Disliked To Perform Istijmaar With Bones Or Manure

Although Allah (Swt) upon the tongue of His Prophet (Pbuh) permitted the use of stones and other pure objects as alternatives to water for purification, He it forbade the use of manure and bones. Perhaps these two objects are not suited for the purpose of purification, and that is the reason behind the prohibition; or perhaps there is another reason for the prohibition that we do not know about, in which case simple, unquestioning obedience is required from us. Once, when the Prophet (Pbuh) was relieving himself, ‘Abdullah Ibn Mas’ood (R.A) was nearby. ‘Abdullah (R.A) later related, “The Prophet (Pbuh) went to Al-Ghaait (a place prepared as a toilet) and he ordered me to bring him three stones, but I only found two stones, and though I searched for a third, I couldn’t find one. So I took [a piece] of manure, and I went with what I had to the Prophet (Pbuh). He (Pbuh) took the two stones and cast away the manure. And he (Pbuh) said, “This is impure.” [Ahmad, 3677]

In the hitherto related Hadeeth of Abu Hurairah (R.A) the Prophet (Pbuh) said to him, “Search out for stones, I will purify myself with them, and do not come to me with bones or manure.”

Abu Hurairah (R.A) later related, “Then I said, ‘What is the problem with bones and manure?’ He (Pbuh) said, ‘They are the food of Jinns.’

A delegation of Jinns from Naseebeen – and good indeed are those Jinns – came to me and asked me for provision, and so I invoked Allah (Swt) for them – that they should never pass by any bones or manure except that they should find food upon them.” [Bukhaaree, 3860] This narration makes clear the reason why it is forbidden to purify oneself with either bones or manure.

Related Issue: Based on the above-mentioned ruling for the food of Jinn, it is also forbidden to perform Al-Istinjaa or Al-Istijmaar with the food of human beings. Similarly, it is forbidden to perform Al-Istinjaa or Al-Istijmaar with honored paper, such as paper on which religious knowledge is written, for that paper is likely to have written on it verses of the Qur’an or Allah’s beautiful Names and Attributes. And an even worst offence is to use the Qur’an itself.

11) When One Performs AI-Istijmaar, It Is Recommended To Clean An Odd Number Of Times And To Use An Odd Number Of Stones

One should purify himself no less than three times, for in the previously related Hadeeth of Salmaan (R.A) the Prophet (Pbuh) said, “Let no one from you purify himself with less than three stones.”

Even if full purification is achieved with less than three wipes, one must wipe again to achieve the minimum amount. And if full purification is achieved after the third wiping, and if it is achieved at an even number – such as four or six – then it is recommended to wipe one more time, in order to finish at an odd number. In a Hadeeth related by Abu Hurairah (R.A) the Prophet (Pbuh) said, “When one of you performs Al-Istijmaar, then let him perform it an odd number of times…” [Muslim, 237]

12) When One Is In The Bathroom, It Is Disliked For Him To Talk

Many scholars have voiced their dislike for the practice of one talking while he is relieving himself. They derive that dislike from the Hadeeth of Ibn ‘Umar (R.A) in which a man passed by the Messenger of Allah (Pbuh) who was urinating at the time. The man gave the Prophet t greetings of peace, but the Prophet (Pbuh) did not respond to him. Scholars make an exception for cases of necessity – for example, when one needs to ask for water or something similar.