Aqeel Mahmood – S 01 Ep 04 Fiqh Etiquettes Of Answering The Call Of Nature
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Animals, of course, don't have any fiqh when
it comes to how they clean themselves.
But as human beings, Allah subhanahu wa ta
'ala has given us a method, a way
of cleaning ourselves, a specific way, and this
is what distinguishes us also from the disbelievers.
And there's a story which I remember I
heard once about somebody who went to the
laundry to get his clothes cleaned, and the
woman there, when he came back to collect
his clothes, and he had undergarments and stuff
that he was giving, she said, I've never
met anybody who has given clean undergarments before.
And he's thinking, it's a strange thing to
say, it's embarrassing, a bit weird.
She said, why is it the case that
you bring your undergarments, the non-Muslims, of
course, they will bring their undergarments, and their
undergarments are full of impurity.
Why?
Because there's no reason for them, there's no
religion for them in the first place, and
from a worldly perspective, as far as they're
concerned, it doesn't really make a difference to
them whether they're clean or not, they'll just
change or get cleaned or whatever after a
couple of days.
And so he told her, when he was
asked, why is it the case that your
undergarments don't even need cleaning, he said, this
is my deen, this is my religion, we're
told to clean ourselves properly, etc.
And they say she became Muslim as a
result of this.
She became Muslim because of the cleanliness of
the person's undergarments.
So it shows us the importance of abiding
by the deen of Islam and by the
fiqh rulings of Islam, but it also shows
us that small things can cause a person
to turn to Islam.
It shows us that a person can accept
Islam from the most insignificant of things from
our perspective.
We might not think it's a big deal,
but for non-Muslims, for other people, they
might consider it something important, they might be
impressed by it.
So this person, she accepts Islam as a
result of the cleanliness that this Muslim showed
in this instance, and it was something which
the companions were proud of, this idea of
cleanliness.
And there's a famous narration of Salman al
-Farisi radiyallahu anhu, when some people came to
him, non-Muslims in Medina, some Jews came
to him, and they said, your messenger has
told you about how to do everything, he's
mentioned everything, even how to defecate.
And they were making fun.
And Salman al-Farisi radiyallahu anhu said, yes,
he has.
Meaning, yes, this isn't something that we're embarrassed
about, this is an honour.
Allah has told us exactly how to conduct
ourselves, how to be clean, etc., what we
should do.
So he said, yes, he prohibited us from
facing the Qibla when defecating, when urinating, performing
istinja with the right hand, or with the
left hand, and a person using less than
three stones for istidmar, and not using tongue
or bones when it comes to cleaning oneself.
So he gives this hadith, and this is
a hadith that scholars use.
It's the hadith of this companion Salman al
-Farisi radiyallahu anhu, when it comes to how
to behave the etiquette of answering the call
of nature.
So the point is here, brothers and sisters,
that the deen of Islam is a complete
deen.
And these types of issues that are being
elaborated on, that are being made clear for
us, it's actually a blessing from Allah subhanahu
wa ta'ala.
It's a blessing from Allah azza wa jal
that He's shown us how to do these
kinds of things, how to answer the call
of nature, how to go to the bathroom,
the etiquette of going to the bathroom.
And this is insha'Allah what we're going
to be covering today.
So, the etiquette of answering the call of
nature, insha'Allah, we're going to be covering
now.
And there's ten things, ten things that a
person should know when it comes to the
etiquettes of answering the call of nature.
So, the first thing, number one, is, what
do you guys think?
The first thing, that is, what would be
the first thing?
First etiquette that a person, I mean, most
of you probably do anyway, insha'Allah.
Think about it, what do you, yeah, I
can see you had your hand up.
Before that, were you before that?
Yes.
Before that.
Dua, the dua.
So, before you enter the bathroom, you supplicate,
you make dua prior to entering.
You don't mention Allah's name in the bathroom
itself.
Prior to entering, you make dua.
And what's the dua?
There's a couple of narrations.
One of them is, Allahumma inni a'udhu
bika minal khubthi wal khabaith.
Oh Allah, I seek refuge in you from
evil and the evil ones.
Or it can also mean from the evil
male and female jinn.
Allahumma inni a'udhu bika minal khubthi wal
khabaith.
Another narration mentions, a'udhu billahi minal khubthi
wal khabaith.
A'udhu billahi minal khubthi wal khabaith.
And a third narration, Bismillah, a'udhu billahi
minal khubthi wal khabaith.
You say, Bismillah, and then you say, a
'udhu billahi minal khubthi wal khabaith.
This addition of Bismillah, the scholars, they mention
it's from a weak narration, it's from a
weak hadith.
But the general rule when it comes to
supplications and dua, is that a person can
make duas, generally speaking, as long as they're
not contradictory, meaning as long as they don't
go against the sharia itself, duas, generally speaking,
are permitted in any fashion.
If it's something specific that a person is
doing, for example, entering the bathroom, etc., then
it would be based on specific narrations.
But some of the scholars, they do mention
that this is also one of the variations
of the hadith.
So you have, Allahumma inni a'udhu bika
minal khubthi wal khabaith.
A'udhu billahi minal khubthi wal khabaith.
And, Bismillah, a'udhu billahi minal khubthi wal
khabaith.
Oh Allah, I seek refuge in You from
evil and the evil ones, or from the
evil male and female jinn.
So that's the first thing that a person
does prior to entering the bathroom.
He says the supplication.
And there are narrations which mention that when
a person remembers Allah prior to entering the
bathroom, there's a hijab or a veil between
him and the shayateen, between him and the
jinn, meaning they won't see his aura.
He'll be protected when he's entering into the
bathroom.
So a person makes the dua, number one.
Number two, a person enters with his left
foot.
A person enters with his left foot.
And, likewise, when a person leaves, number three,
when a person leaves, he leaves with his
right foot.
Why does he enter with his left foot?
Why does he enter with his right foot?
The general rule, and this is similar to,
for example, when one enters the masjid.
You enter with your right foot, you leave
with your left foot.
When you enter your home, your right foot,
you leave with your left foot.
So what's the common denominator here?
What's the pattern here?
Cleanliness, sacredness.
So, the more sacred or clean a place
is, you will enter, if you're entering from
a place which is less clean into a
place which is more clean, you enter with
your right foot.
If you're leaving a place which is impure,
or a place which is pure, or a
place which is pure or a place which
is sacred, and you're going to a place
which is less pure and less sacred, you
leave with your left foot.
So from the masjid, you go out, and,
of course, this place is more sacred, so
you're leaving, you exit with your left foot.
If you're exiting the bathroom, you're entering the
rest of your home, which is cleaner, you
enter with your right foot, you leave your
house.
Generally, the outside is dirtier than the inside.
Hopefully, your house is cleaner than outside.
So you enter with your left foot.
So the general rule is, a place which
is more sacred, a place which is more
clean, you enter with your right foot.
Are the women converted?
Yeah, undergarments.
So the man gave his clothes to wash.
The woman was working in the laundry.
And then she was surprised because other people
who came, non-Muslims, their undergarments weren't clean.
And then she was very impressed that his
clothes were clean.
And so when she asked him, why are
your clothes so clean?
He said, this is Islam.
Islam has come to teach us how to
be clean.
We have to clean ourselves properly when we
go to the bathroom.
She was so impressed she became Muslim.
Do you understand?
Yeah.
So, second, entering the bathroom with the left
foot.
Third, leaving the bathroom with the right foot.
Leaving the bathroom with the right foot.
And the supplication once a person leaves.
Ghafranaka.
Ghafranaka.
I seek your forgiveness.
Ghafranaka.
And the scholars, they spoke about this.
Why do we say Ghafranaka after we leave
the bathroom?
What are we seeking forgiveness for?
A person's shortcomings.
They say because he touches his private parts.
But touching your private parts is permissible.
It's allowed.
It's not sinful for one to touch their
private parts.
Because you have to if you go to
the bathroom, if you're maybe getting changed, etc.
So that wouldn't be a reason why a
person would seek forgiveness.
Some of the scholars, they say, from the
wisdoms of saying Ghafranaka after you leave the
bathroom is because you're in a place, as
we'll mention as well, where Allah's name cannot
be mentioned.
Otherwise, when a person is in his house,
he's in his bedroom, he's traveling, he's in
the masjid, he's at work, he's walking, he's
sitting, he's lying down, he's mentioning always Allah's
name.
And so the only place where he doesn't
mention Allah's name, and that's another reason, as
we'll mention also, that a person shouldn't spend
loads of time in the bathroom.
It's not a place where you should be
sitting and chilling and relaxing.
It's not that kind of place.
Because it's a place where the shayateen and
the jinn congregate.
That's where they are.
These impure places.
And so because you're not able to mention
Allah's name, it's not encouraged to stay there.
You want to leave there.
And you're seeking Allah's forgiveness for not remembering
Him on a regular basis as you would
be outside of the bathroom because you were
inside the bathroom.
So, Allah knows best, they say that was
one of the reasons.
So the same principle would apply.
If you're outside and you aren't in the
court of nature somewhere, while you're doing that
specific act, you wouldn't mention Allah, as we'll
mention.
We'll mention this, inshallah.
So, number three, leave in the bathroom with
the right foot and say ghufranaka when a
person leaves the bathroom.
And as we mentioned, when you enter a
cleaner place, you enter with your right foot.
When you leave a cleaner place and you
go to a dirtier place, you leave with
the left foot first.
Number four, from the etiquettes of a person
answering the court of nature, is that he
does it away from the people.
And of course, alhamdulillah, nowadays, a person will
have a bathroom, he'll have a separate area
where he goes and it's away from the
people.
So there's no issue when it comes to
privacy, etc.
But of course, in the olden days, they
would have to travel away, go away from
the people and answer the court of nature.
So, you would distance yourself from the people,
you would go away from the people, where
you were sure that no one was able
to see you, and then you would answer
the court of nature.
The same would apply, for example, if one
was camping, or if one was hiking, etc.
and there was nowhere, there were no toilets
or anything for a person to go to,
you know, to go to the bathroom.
And he may have to do it outside.
This is permissible on a few conditions.
Of course, he has to go away from
the other people where nobody is watching.
Or he tries his best to go somewhere,
lowers himself, goes by a nearby tree or
by a wall or by a place that
will protect him or give him some kind
of privacy, and then he answers the court
of nature as best he can, avoiding other
people from seeing him, whether it's by a
tree or a wall, etc.
So, you know, the general principle is that
a person distances himself.
He has some privacy where other people aren't
going to be able to see him.
So, number four, having that privacy, being away
from the people, distancing a person away from
other people, so that he can answer the
court of nature.
Number five, a person is not permitted to
face the Qibla when he's answering the court
of nature, if he's answering the court of
nature outside.
If he's answering the court of nature outside,
this is a conversation that the scholars have
had, and there's a big discussion with regards
to answering the court of nature by facing
the Qibla.
Some of the scholars didn't distinguish between doing
it outside and doing it inside.
Ibn Umar, famously, he would have placed something
in between him and the Qibla if he
was outside, for example.
But inshallah, we're going to take the opinion
and the view that it isn't permissible for
a person to face the Qibla when it
comes to a person answering the court of
nature outside.
Why?
Because he's able to move around, he's able
to change positions and turn in a different
direction.
If a person's inside, then if he's in
a situation where there's a bathroom, there's a
toilet, he's not physically able to change positions.
There's no choice for him.
And so the hurma, or the impermissibility of
facing the Qibla, would be specific to a
person answering the court of nature outside as
a result of narrations of the Prophet, peace
be upon him, where he specifically mentioned that
it wouldn't be permissible to face the Qibla
when you answer the court of nature.
The hadith of Salman, may Allah be pleased
with him, that we mentioned just at the
beginning, where he spoke to those who were
trying to mock Islam, and he said, yes,
the Prophet, peace be upon him, forbade us
from facing the Qibla while defecating.
So number five, it would be haram for
a person to face the Qibla if he
was to answer the court of nature outdoors.
As for indoors, in the privacy of walls,
then there would be no impermissibility.
Then it wouldn't be an issue.
Number six, from the etiquettes of answering the
court of nature, is that he should avoid
splashes when he's going to the bathroom.
Splashes of urine, for example, if he's going
to the bathroom.
And how can he protect himself from this?
Well, of course, from the ways he can
protect himself from this is by sitting down.
When a person sits down, then he's avoiding
having the splashes of urine come back onto
his body.
So from the etiquettes of answering the court
of nature, is sitting down when you go
to the bathroom to avoid the splashes, or
the splatter, of the urine going onto your
clothes.
Because urine is impure.
And if a person's clothes are impure, then
there is no salah.
Because you're wearing clothes which have impurities on
them.
So it's not a minor thing.
You know, it's common nowadays for a person
to answer the court of nature, you know,
standing up because of the culture, etc.
Especially where we live in the West.
But it's not something which is encouraged.
It's not something which is good, because essentially
you're welcoming splatter to go onto your clothes,
urine to splash onto your clothes, and it's
causing your clothes to become impure.
And then a person might go to the
masjid with those very same clothes, he might
be praying at home with those very same
clothes, and it's causing, you know, there's impurities
on the clothes themselves.
So the scholars, they would say, if a
person was outdoors, for example, then he should
answer the court of nature in a place
which is soft, a ground which is soft.
Because if it was hard, then the urine
would splash up again.
And it would go onto his clothes, it
might go onto his body.
So they mention a place which is soft,
you know, mud or grass or something like
this.
A place which wouldn't cause a person to
have the urine come back to him.
Also, one of the disadvantages of a person
having urine on his clothes, a person not
being careful of protecting himself from urine, is
an incident that happened in the time of
the Prophet ﷺ, when he was walking with
the companions.
Anyone know which narration this is?
The grave, the punishment of the grave.
The Prophet ﷺ, he was with some of
the companions.
He passed by two graves.
And he said, these two are being punished.
And they're not being punished for something major.
As for this one, he would not protect
himself from urine.
So he didn't commit shirk, he wasn't like,
you know, stealing, or he didn't kill somebody.
He didn't do anything major.
He just didn't bother protecting himself when he
would go to the bathroom.
And he's being punished in the grave as
a result of this.
Not for anything else.
This is the reason why the Prophet ﷺ
is mentioning him being punished in the grave.
Because he wasn't careful, he didn't protect himself
from urine when he would answer the call
of nature.
And as for the other one, the Prophet
ﷺ said that he would spread namima, slander.
He would slander the people, and as a
result of this, he was being punished.
So again, a person shouldn't take these kinds
of things lightly.
It affects your salah.
It affects your wudu.
Because if you don't wudu, it doesn't matter
if your clothes are dirty, then when you
pray, your salah is not going to be
accepted.
Because your clothes are impure.
So a person needs to do whatever he
can to protect himself from impurities, to protect
himself when he answers the call of nature.
My brother is asking me if a person
goes to a public bathroom, what should he
do?
Ideally, if you can, sit down and urinate.
That would be best.
If you're unable to because the place is
dirty, because there's impurities there, in those cases
you'll be permissible to stand up.
There are narrations of the Prophet ﷺ when
he would be in impure places, when there
were dirty places, that he stood up and
urinated.
So if there was a place, yeah, he
stood up and urinated.
There are narrations like this, that he stood
up and urinated in places which were impure,
dirty places.
So it would be permissible under certain circumstances.
But ideally you want to be in a
place where you're safe from the splatter.
Some people?
Yeah.
So if the person does wudu, and due
to a medical condition that's outside of his
control, he's unable to control his bladder, for
example, because there's urine coming out, but it's
not something which he can control.
He may go to the bathroom again a
second time, and then it still comes out
after this, because he can't control it.
If there's no other option, and there's no
way of him controlling this, then inshallah he's
overlooked.
It's fine.
He can perform wudu and he can pray.
Because it's something which is outside of his
control.
Because what's the alternative?
That he's going to keep on doing wudu,
and then he may not even end up
praying.
Because he feels like he has to keep
on doing wudu, because he has this problem.
So if it's a medical condition that he
has no control over, then it's something which,
of course, there's no option, there's nothing else,
there's no alternative that he has available to
him.
And Allah says, فَاتَقُ اللَّهَ مَسْتَعْطُنَ فِي اللَّهِ
as much as you can.
So this would be, Allah knows best, something
that is outside of his control, and he's
doing whatever he can.
So he does wudu, and then he prays,
even though he's in that specific condition.
So a person, number, what number is this?
Number six, are you paying attention?
Number six, you make sure that you're sitting
when you answer the call of nature, or
you make sure that there are no splashes
going onto the body or onto the clothes
when you go to the bathroom.
Number six, that a person doesn't touch his
private, sorry, number seven.
Number seven, that you don't touch your private
parts with your right hand.
So when you clean yourself, when you go
to the bathroom, and you're wiping and cleaning,
that you wipe and clean with your left
hand.
You don't wipe and clean with your right
hand, and this is the general etiquette that
the right hand is used for noble, for
noble things, for good things, for clean things,
and the left hand is used for things
which are not considered noble, such as when
you go to the bathroom, you use the
left hand.
Of course, if a person eats, he uses
his right hand.
He doesn't use his left hand, and there's
a narration of the Prophet, salallahu alayhi wa
sallam, when he said, do not eat with
your left hand, for verily, shaytan eats with
his left hand.
And so a person doesn't use his left
hand when he shakes a person's hand.
He doesn't shake with his left, doesn't take
his left hand out and shake the person's
hand with his left hand.
You know, he uses his right hand.
It's good etiquette, it's good manners, when a
person, even when a person gives something to
someone.
The etiquette, general etiquette, is you give with
the right hand.
When someone gives you something, you take it
with your right hand.
This is just general Islamic etiquette, of course,
even on the Day of Judgment.
فَأَمَّ مَنْ أُوتِيَ كِتَابَهُ بِشِّمَالِ فَأَمَّ مَنْ أُوتِيَ
كِتَابَهُ بِيَمِينِ As for those who are going
to be given their books in the left
hand, that's a sign of them being in
the hellfire, and a sign of their sins.
It's a bad sign of them entering hellfire.
A person being given their record in their
right hand, it's a good sign, it's a
positive thing, it's a sign that they're going
to enter Jannah because of their good deeds.
So, right hand is used for good, left
hand is used for things which are considered
impure, like cleaning oneself when one goes to
the bathroom.
So in this circumstance, in this situation, a
person doesn't use his right hand, a person
uses his left hand.
Obviously, what would be the exception?
If a person's left hand is broken or
injured, and he's literally not able to use
it at all, then there's no other option,
there's no other alternative, he has to use
his right hand.
So of course in those circumstances, there are
exceptional extenuating circumstances, the general rule is you
would use your left hand.
That's a good question.
So the brother's asking about using the siwak.
Scholars differ with regards to what a person
should do when he uses the siwak.
Inshallah, when we get to the etiquettes of
wudhu, how to perform wudhu itself, we'll speak
about the siwak.
But just to touch upon that, some scholars,
they say, the siwak is being used to
clean your teeth.
So if it's being used to clean, you
should be using your left, because if your
mouth is dirty, and you're using the siwak
to clean, you would use your left hand.
Others, they say, it's a siwak, and so
you're going to use your right hand, as
you would with other things.
So it's an interesting discussion that scholars have.
Inshallah, we'll speak about this when we speak
about the etiquettes of wudhu, because prior to
wudhu, a person is encouraged to use a
siwak, as the Prophet ﷺ told us to.
So, number seven, using the left hand when
a person cleans himself.
Number eight, it's not permissible for a person
to answer the call of nature, and this
applies when a person is outdoors, to use,
for example, the path, the pathways, to answer
the call of nature, or the shade that
people may use if it's hot, or to
get shade from the sun, or, for example,
a place where there's a source of water
that people are using, or, generally speaking, any
place which is of benefit for the people,
any place which a person can use, anywhere
that, if you were to answer the call
of nature there, it would be harmful to
other people, as a result of you answering
the call of nature in those specific places,
as we mentioned, a place where it's a
source of water, a place where there's shade,
in the pathways, etc.
It's causing harm to people, so in those
circumstances also, it wouldn't be permissible for a
person to do it.
So, essentially, you go away from the people,
as we mentioned, and here in this case,
number eight, a person goes in a place
where it's not going to be harming the
people.
It's not going to harm them in their
pathways, etc.
Also, the Prophet ﷺ forbade a person answering
the call of nature in the cemeteries.
There's narrations that speak about a person, or
speaks about the Prophet ﷺ forbidding people from
using the cemetery for answering the call of
nature also.
Number nine, the etiquette of answering the call
of nature is that a person shouldn't have
anything which contains the Qur'an, or contains
the name of Allah into the bathroom.
Whether it's a Mus'haf, for example, whether
it's ayat on a piece of paper, or
a brochure, or a leaflet, or a flyer,
or whatever the case may be.
It might be, for example, a ring that
has the name of Allah on it.
That also wouldn't be something which would be
permissible for a person to take into the
bathroom itself.
So generally speaking, anything which has the Qur
'an, anything which has the name of Allah
subhanahu wa ta'ala, it wouldn't be permissible
for a person to take those into the
bathroom itself.
There's an exception, which is if a person
is in a place where he is not
able to leave it anywhere.
Let's say he's somewhere where he doesn't have
anybody with him, any friends, or family, there's
nowhere where he can leave it, or it's
a place where if he does leave it
somewhere, maybe it might be taken or stolen
by someone.
Okay?
Then those are exceptional circumstances.
Don't forget these are exceptional circumstances.
The general rule is it wouldn't be permissible
for a person to take a mushaf, or
to take anything which has the name of
Allah subhanahu wa ta'ala on it, if
it's paper, if it's a ring, or something
else that's similar with Allah's name on it,
into the bathroom itself.
Number ten, he shouldn't speak.
He shouldn't speak when he's answering the call
of nature.
He shouldn't speak when he's answering the call
of nature, while he's in that state.
There's a narration of the Messenger of Allah,
a.s., answering the call of nature, and
a companion saw the Prophet, s.a.w.,
and gave salam.
And the Prophet, s.a.w., didn't reply
to his salam, because he was in that
state.
So this shows us that when we're in
that state, we're not supposed to mention the
name of Allah, and we're not supposed to
respond and talk to people.
It's not considered good etiquette.
And I remember once, I was in some
public toilets, and two Muslims came, and they
were talking, and they were in different, it
was a different language.
They came in talking, and they went to,
obviously, separate cubicles.
While they were in there, they're still talking.
They're having a conversation.
I don't know what they were speaking about,
but they went in, separate cubicles, separate toilets,
and they just carried on the conversation.
And, you know, they did their business, flushed,
came out, and they just carried on talking.
The conversation didn't stop.
And they washed their hands, and they left.
So, you know, s.a.w., sometimes people
just, there's no level of modesty or haya,
you know, or these etiquettes, simple etiquettes.
So it's very important, and of course, if
a person isn't able to speak, general conversation
and general speech is definitely not permissible for
him to recite Quran, or perform, or say,
dhikr, or the remembrance of Allah.
That takes even more of a precedent, doesn't
it?
Because if you can't speak and have conversations
and talk, then obviously you can't mention Allah's
name.
Yeah, that would be the exception then.
So if you're answering the call of nature,
it wouldn't be permissible for you to speak
or to mention Allah's name, etc.
If you're doing wudhu, then that's a separate
situation.
Then it would be permissible.
But if you're actually in the toilet itself,
then it wouldn't be permissible for a person
to mention Allah's name, to recite Quran, and
general conversation also.
It reminds me of a time when I
was, I took my child to the bathroom,
I think it was, maybe it might have
been this Morrison's home.
It was one of the supermarkets.
And two brothers came in, practicing brothers masha
'Allah, you know, with soaps.
And they were desperate to go.
They were desperate to go to the bathroom.
But they were all taken.
All the bathrooms were taken.
And one of them was just like, stressing.
He didn't know what to do.
He really needed the toilet.
He was desperate to go to the toilet.
And so there were urinals there, and he
started to use the urinal instead.
And he's shaking his urinating, it's good to
take lessons from these things.
He's using the urinal, and he's shaking his
head because he's thinking this is not good.
But he was so desperate, he felt like
he had no choice, because something else, an
accident would have happened.
So he's using the urinal, and he's shaking
his head, and he's saying Astaghfirullah, Astaghfirullah.
While he's using the urinal.
So again, he doesn't realise what he's doing.
In a way, it's good because he knows
what he's doing is.
Not correct.
Like he shouldn't have done that.
Because you're exposing your Aura in front of
everybody else.
And of course, these urinals are not permissible
anyway.
And everyone just standing there with their private
parts out.
It's not something which is appropriate as a
Muslim.
So he understood what he was doing was
wrong.
He's making Astaghfirullah, but it's the wrong time
to make Astaghfirullah.
You can't be making Astaghfirullah and remembering Allah's
name while you're in that specific state.
So, speaking, remembering Allah, mentioning Allah's name, of
course reciting Quran, etc.
wouldn't be permissible in those specific circumstances.
As we mentioned, a person, if he's performing
Wudu, then of course, it would be permissible
for him to speak.
It would be permissible for him to speak
to others.
But in the case of a person going
to the bathroom, then he wouldn't be able
to speak.
Of course, the exception would be if it's
an emergency.
If it's a medical emergency, if there's a
risk to his life or something like this,
then you always have these exceptions when it
comes to one's life, when it comes to
an issue of a risk to his health
or something like this.
I mean, there's other ways.
You can cough.
You can cough or something.
A really loud cough to make sure that
people don't stay away.
So, a person not speaking, so number 10,
not speaking when you're in that specific state.
And when a person finishes answering the call
of nature, then he performs Istinja.
What is Istinja?
Cleaning oneself using water.
Cleaning the private parts using water is called
Istinja.
And Istijmar is cleaning the private parts using
stones.
And this was the norm in the time
of the Prophet ﷺ and the centuries after.
In fact, even today, in some parts of
the world, they still use stones.
In some parts of the world, in some
countries, they still use stones to clean themselves.
Why stones?
Some of us might be thinking, stones is
pretty hardcore, using stones to clean yourself.
The whole nature of stones, because they're rough,
and that's the idea, is that some of
the stubborn stains will be able to be
removed if you use stones.
Whereas if it's something smooth, it wouldn't have
the same effect.
And even if you notice toilet paper, for
example, it's patterned.
It's patterned for a reason.
It makes it not as smooth as regular
tissue paper you may use, like facial tissues,
for example.
The whole idea is that it's supposed to
be rigid so that it's rougher, so that
it's supposed to clean more.
So in our time, Istijmar wouldn't be to
use stones where we live in today's time
in this country.
But, you know, toilet paper, for example, would
take the place of a person using stones.
What if he's not able to do Istinja?
And he only has toilet paper?
Is it permissible just to use toilet paper?
Yes, it is.
On the condition that he removes everything, to
the best of his understanding, to the best
of his ability, as long as all the
impurities are removed, it is permissible for a
person just to do Istijmar.
Just like it's permissible for a person to
use only water, Istinja.
So a person can use one or the
other.
And the best, of course, is to use
both.
The best is to use both.
And, interestingly, the scholars, they mention that the
best way to clean oneself is to do
Istijmar first and then to use water.
Sometimes people have the understanding that it's water
first and then Istijmar with stones or with
toilet paper, for example.
But the scholars mention the other way around.
So, Istinja and Istijmar are from the etiquette
of using the bathroom, using the toilet.
The minimum number of wipes when a person
performs Istijmar, if he's using toilet paper, for
example, the minimum number of wipes is three
wipes.
What if a person cleans twice and the
second time there's nothing impure?
Does he have to wipe a third time?
No?
No?
To carry on, the minimum is three times.
We said the minimum is three times.
If you wipe twice and there's no dirt,
what do you do?
The minimum is two or three?
Three.
So you have to wipe a third time.
Even if there's nothing on there, you have
to wipe.
The bare minimum is three.
What if you wipe three times and there's
still dirt on there?
You continue wiping.
So what's the maximum?
There's no maximum number.
You wipe until it's clean.
Whether it's five or seven or ten times,
you wipe until it's clean.
And if a person isn't sure and is
going on for a very long time, it
might be a medical condition, he tries his
best.
As long as he's sure that it's clean,
obviously it's visible, you can see if there's
any dirt, then he continues to clean until
he doesn't see any more dirt.
So a person does istijmar.
Minimum number is three times.
There is no specific number when it comes
to the maximum.
Until the area is clean, he continues to
clean and continues to wipe.
And it's not permissible for a person to
use bones or animal dung when he's cleaning
himself.
And of course it probably won't be a
circumstance for us where we are.
But of course if a person's out in
the forest or he's in a jungle and
he has to answer the call of nature,
he has to be careful about what he
uses.
Anything which is not considered appropriate, such as
for example food, bits of food, even books
of knowledge.
The scholars mention whether it's Islamic knowledge or
otherwise.
They say it's not befitting.
Things which are muhtarim, things which are respected,
shouldn't be used when answering the call of
nature.
And the Prophet ﷺ, he said, do not
perform istijmar with dung or with bones, for
indeed it is the provisions for your brothers
amongst the jinn.
So bones are the food of the jinn.
Allah ﷻ gives them food on the bones
that we can't see, but it's something which
the jinn actually eat from and benefit from.
So it wouldn't be permissible for a person
to use bones when it comes to cleaning
himself.
So to summarize, when a person does istijmar,
he does the minimum of three wipes, and
then if he is able to, once he
does istijmar, he uses water to clean himself,
and if a person just does istinja, he
cleans until all the impurities have been removed.
And essentially these ten things are from the
etiquettes of a person performing or answering the
call of nature when one uses the bathroom.
And with that, we're going to be concluding.
Any questions before we finish?
Yes, brother.
So if a person gets urine on his
clothes, then he wipes the area where he's
most certain the urine would have landed.
So let's say it's a specific part on
the knee.
Okay, he wipes the knee area so that
he's sure that the impurity has been removed.
Yes, brother.
Avoiding.
After.
I've never heard that before.
Yeah, if it's a place that's used for
shade, it wouldn't be permissible to answer the
call of nature there.
But scholars mentioned if you're out, then using
a tree as a means of protection so
that there's some privacy, that would be permissible.
Or a wall or something.
...
Ash'had wa la ilaha innaAllahu Ash'had
wa la ilaha innaAllah Ash'had Ash'hadu
anna Muhammadan Rasoolullah Ash
'hadu anna Muhammadan Rasoolullah Ya'
al-salah Ya' al-salah Ya'
al-falah Ya' al-falah
Allahu Akbar La ilaha illa Allah