Authentic Prophetic Guidance on Purity, Animals, and Impurities — Detailed Rulings from the Sunnah by Shaykh Ibn Baz
- Muiz As-Siddeeqi
- May 7
- 13 min read
Authentic Prophetic Guidance on Purity, Animals, and Impurities — Detailed Rulings from the Sunnah by Shaykh Ibn Baz
From the ḥadīth: “The purification of the vessel of one of you when a dog licks it is to wash it seven times…”
10.
On the authority of Abū Hurayrah (may Allāh be pleased with him), he said:
The Messenger of Allāh ﷺ said:
“The purification of the vessel of one of you if a dog licks it is to wash it seven times, the first of which should be with soil.”
[Reported by Muslim]
In another version of the ḥadīth: “Then he should spill it out.”
And according to al-Tirmidhī: “The last of them or the first of them should be with soil.”
11.
On the authority of Abū Qatādah (may Allāh be pleased with him):
The Messenger of Allāh ﷺ said about cats:
“It is not impure. It is one of those who go around among you.”
[Reported by the four (Abū Dāwūd, al-Nasāʾī, al-Tirmidhī, and Ibn Mājah). Graded authentic by al-Tirmidhī and Ibn Khuzaymah]
12.
On the authority of Anas ibn Mālik (may Allāh be pleased with him), he said:
A Bedouin came and urinated in a corner of the masjid.
The people shouted at him, but the Prophet ﷺ stopped them.
When the man had finished urinating, the Prophet ﷺ ordered a bucket of water to be brought and poured over it.
[Agreed upon (i.e., narrated by both Bukhārī and Muslim)]
The Shaykh Said:
All praise is due to Allāh, and may peace and blessings be upon the Messenger of Allāh, his family, his companions, and those who are guided by his guidance.
To proceed:
These aḥādīth relate to water.
The first ḥadīth — the ḥadīth of Abū Hurayrah — the Prophet ﷺ said:
“The purification of the vessel of one of you if a dog licks it is to wash it seven times.”
The word ṭuhūr (طُهُور) — with ḍammah (u) — and sometimes it is pronounced ṭahūr (طَهُور) — with fatḥah (a).
Ṭuhūr (with ḍammah) means: purification, the act of purifying.
Ṭahūr (with fatḥah) means: the water used to purify.
So, the form with ḍammah is more appropriate here, because the meaning is the purification — that is, the act of purifying the vessel.
It is like the words wuḍūʾ (وُضُوء) and waḍūʾ (وَضُوء):
Wuḍūʾ (with ḍammah) is the act of washing.
Waḍūʾ (with fatḥah) is the water prepared for wuḍūʾ.
Similarly:
Ṭahūr (with fatḥah) refers to the water.
Ṭuhūr (with ḍammah) refers to the act of purification.
And the meaning here may include both pronunciations — fatḥah and ḍammah:
With fatḥah, it refers to the tool or means of purification (i.e., the water).
With ḍammah, it refers to the action of purification itself.
“If a dog licks in it, it must be washed seven times, the first of which is with soil.”
This indicates that it is obligatory to wash whatever a dog licks seven times — the first time with soil.
That is: after the water is poured out — because he ﷺ said: “Let him pour it out” — and this shows that the water has become impure.
So, if a dog licks in a vessel, the water must be poured out, then the vessel washed seven times, the first of which is with soil.
This shows the severity and intensity of its impurity — that it is more impure than other impurities.
That’s why it was specified with this number (seven washes), and the use of soil.
And in another narration:
“The last of them or the first of them [with soil],” — but the first is more correct and more established, because what comes afterward removes the effects of the soil.
If soil is not available, then al-ushnān (a type of plant-based cleanser), or soap, or anything else that achieves the same purpose may be used.
However, if soil — which the Prophet ﷺ specifically mentioned — is available, then it is preferred.
In the second ḥadīth, the Prophet ﷺ says about cats:
“It is not impure. It is one of those who move around among you.”
And in the narration of Abū Dāwūd: “And those that move around among you (feminine plural)” —
Meaning: it is difficult to avoid them, so if a cat drinks from water or eats from food, it does not make it impure.
In another version of the ḥadīth from ʿĀʾishah:
“He (the Prophet ﷺ) made wuḍūʾ from its leftover water, then drank from it.”
Likewise, the ḥadīth of Anas, about the Bedouin urinating in the masjid, indicates that:
The purification of urine — whether in the masjid or elsewhere — is with water, by pouring water over it. And all praise is due to Allāh.
This also shows the beautiful character of the Prophet ﷺ.
When the Companions saw the Bedouin urinating, they wanted to scold him or strike him.
But the Prophet ﷺ said:
“Leave him. You were sent to make things easy.”
Then, after the man finished, he called him and said:
“These mosques are not suitable for anything of this urine or filth. They were only built for the remembrance of Allāh, reciting the Qurʾān, and prayer.”
Then he ﷺ ordered that a bucket of water be poured over the urine.
This shows that impurity found on the ground is purified by pouring water over it —
Such as urine, or moist feces, and the like.
But if the impurity has a physical substance (like feces, bones, or similar impure solid matter), then it must first be removed from the masjid.
And if the place still has moisture, then water should be poured over it, just like with urine.
And in it is an indication that the one who calls to Allah and teaches should show gentleness, and should avoid harshness, so that the ignorant person may learn with ease and kindness.
May Allah grant everyone success.
Questions and Answers:
Q: The ḥadīth of Abū Qatādah: That the Messenger of Allāh ﷺ said about the cat — “Indeed, it is...”?
A: It was previously mentioned, yes.
Q: Some ḥadīth scholars have spoken about the narration “Then let him pour it out” — saying it is not preserved or not authentically established from the Prophet ﷺ?
A: No, it was reported by Muslim in his Ṣaḥīḥ.
Q: And the claim that it is not preserved?
A: The default assumption is that it is sound (al-aṣl al-salāmah).
Q: And the narration involving the analogy of the pig with the dog?
A: This is clear, because washing with soil requires that it be poured out.
Q: Can the pig be analogized (qiyās) with the dog?
A: No — the correct view is that nothing should be analogized with it.
Q: So this ruling is specific to the dog?
A: Yes — it is specific to the dog.
Q: Is the impurity (najāsa) of the dog applicable to its entire body?
A: The apparent meaning of the ḥadīth relates to licking, but the scholars have extended the ruling to include other things — like urine, feces, sweat, and similar matters.
Q: What about its skin — if someone touches the dog’s back, does that become impure?
A: If there is moisture, then yes.
Q: And if there is no moisture?
A: If it is dry, then it does not harm (i.e., it does not make one impure).
Q: The narration: “And rub it the eighth time with soil” — what does it mean?
A: It means: with one of the washes. So it does not contradict the other narrations like “the first of them with soil” or “one of them with soil”.
If you count the soil separately, it’s the eighth;
If you count it with the water, it’s one of the seven.
Q: Is the sweat of the dog impure?
A: Yes, it is impure.
Q: Is it a condition that the soil used for purification must be exposed to sunlight?
A: No, it is not necessary.
Q: Regarding carpets nowadays — if there is human feces (ʿadhrah) on them, is rubbing and wringing required, or is something else sufficient?
A: If there is feces, pouring water over it is sufficient — just like the ground.
Q: So no need to rub and wring?
A: No — like the ground. Just remove the visible filth (ʿayn al-najāsa).
Q: If a dog licks clothing, must it be washed seven times, with one of them using soil?
A: That is the apparent ruling. If the dog licked the spot, then it should be washed seven times, one of them with soil.
Q: So the ruling is the same as for a vessel?
A: Yes, like the vessel.
Q: Can impurity be removed by anything other than water — like sunlight or wind?
A: No — with water.
Q: So there is nothing except water?
A: Purification is only with water, yes.
Q: Meaning: if it were left out in the sun, would that be enough?
A: That is not sufficient.
Q: Is the ruling of killing dogs general — or only for vicious dogs and black ones?
A: Only for vicious dogs and black ones.
Q: Only those?
A: Yes. The Prophet ﷺ had initially ordered the killing of dogs, but that was later abrogated.
Q: A woman miscarried after eighty-two days — is the blood she experienced considered postnatal bleeding (nifās)?
A: If there was formation (taḫalluq) — such as a hand, head, or ear — then it is nifās.
But if it was only blood with no distinguishable features, then it is irregular bleeding (dam fasād) — she must make wuḍūʾ, pray, and fast.
Q: So, after 82 days, is formation (taḫalluq) not expected?
A: It is not necessary. Some formation may occur, but not always.
Typically, formation happens during the third forty-day period (i.e., after 80 days).
If there is no clear formation, then it is just blood.
But if a head, hand, or foot is visible, then it becomes nifās.
Q: She says they did a surgical operation in the hospital and removed it, and she doesn't know the details — but it had been 82 days?
A: That is not enough — she must ask them for details.
Q: And if there was formation?
A: Then it is nifās.
Q: And if there was no formation, she is not required to refrain (from worship)?
A: Yes, that’s correct.
Q: What is the authenticity of the ḥadīth of Abū Qatādah: “It is not impure, and it is among those who go around among you” — referring to cats?
A: It is authentic (ṣaḥīḥ), and it also has supporting narrations (shawāhid).
Q: The ḥadīth of Ibn ʿUmar: “We were commanded to wash impurities seven times” — is it authentic?
A: This ḥadīth is weak (ḍaʿīf).
Q: So it should never be acted upon?
A: No, it should not be acted upon.
Q: Can an iḥrām pilgrim (muʿtamir) wear socks?
A: No, it is not allowed — neither socks nor khuff (leather footwear). He must wear sandals (naʿl).
Q: What if someone did wear them?
A: If he was ignorant, then nothing is upon him.
But if he knew and intentionally violated the ruling, then he must either:
Feed six poor people,
Fast three days,
Or slaughter a sheep.
Q: And if he was informed while wearing them and removed them immediately — is anything required?
A: He should take them off, and nothing is upon him.
Q: A woman wants to fast on a Friday alone, to make up a missed fast — is that allowed?
A: If it is for making up (qaḍāʾ), then there is nothing wrong with it.
Q: Regarding air travel — in Ramadan, someone broke their fast while it was dark, but when the plane ascended, they saw the sun again — what is the ruling?
A: Nothing is upon him — his fast-breaking is valid.
If he broke his fast at the airport after the sun had set, or after it became dark and the sun had already set, and then later saw the sun again after the plane ascended — it does not affect his fast.
His day is considered complete.
13.
On the authority of Ibn ʿUmar (may Allāh be pleased with them both), he said:
The Messenger of Allāh ﷺ said:
"Two dead animals and two types of blood have been made lawful for us.
As for the two dead animals: they are locusts and fish.
And as for the two types of blood: they are the spleen and the liver."
Narrated by Aḥmad and Ibn Mājah, but the isnād contains weakness.
14.
On the authority of Abū Hurayrah (may Allāh be pleased with him), he said:
The Messenger of Allāh ﷺ said:
"If a fly falls into the drink of one of you, let him fully submerge it, then remove it. For in one of its wings is disease, and in the other is a cure."
Narrated by al-Bukhārī and Abū Dāwūd, who added:
"And it protects itself with the wing that has the disease."
15.
On the authority of Abū Wāqid al-Laythī (may Allāh be pleased with him), he said:
The Prophet ﷺ said:
"Whatever is cut off from a living animal is considered dead (i.e., maytah and not permissible to eat).”
Narrated by Abū Dāwūd and al-Tirmidhī, who graded it ḥasan; and this wording is from him.
The Shaykh Said:
All praise is due to Allāh, and may peace and blessings be upon the Messenger of Allāh, and upon his family, his companions, and all who are guided by his guidance.
To proceed:
These aḥādīth relate to what is permissible (ḥalāl) and what is used for purification.
The Prophet ﷺ said:
“Two dead animals and two types of blood have been made lawful for us.
As for the dead animals, they are locusts and fish.
And as for the types of blood, they are the liver and the spleen.”
This ḥadīth has been reported in both marfūʿ (attributed to the Prophet ﷺ) and mawqūf (a statement of a companion) forms.
The marfūʿ chain is weak because it includes ʿAbd al-Raḥmān ibn Zayd ibn Aslam, who is weak in narration.
However, the ḥadīth has other supporting chains, and the mawqūf version is authentic, and it carries the ruling of being marfūʿ, because when a ṣaḥābī says: “Two dead things were made lawful for us…”, this involves a ḥukm (legal ruling), and only the Prophet ﷺ can declare things ḥalāl or ḥarām — so it takes the ruling of marfūʿ.
Its chain is authentic.
So, locusts are ḥalāl, even if they die without slaughter. Likewise, fish is ḥalāl.
And the liver and spleen are ḥalāl — due to this ḥadīth and other narrations with the same meaning.
The second ḥadīth shows that if a fly falls into a person’s drink — whether it's water, milk, or anything else —
then he should fully immerse it, then remove it,
because the fly protects itself with the wing that has the disease,
and so it is wise to submerge it completely,
so that the wing with the cure counteracts the wing with the disease.
In the third ḥadīth — the ḥadīth of Abū Wāqid al-Laythī —
the Prophet ﷺ said:
“Whatever is cut from a living animal is considered dead (maytah).”
So, if a hunting dog, or any other means, cuts off the animal’s tail, or leg, or hand while it is still alive — it is maytah (dead and unlawful to eat).
Similarly, if a person himself cuts off the tail, or one of the legs, or a hand, it is also considered maytah, because animals are only made ḥalāl through proper slaughter (according to the sharʿī method).
So, if a part is removed without proper slaughter, it is maytah.
The rest of the animal, if it is slaughtered properly, becomes ḥalāl — otherwise, it is not.
May Allāh grant everyone success.
Questions and Answers:
Q: Is the command mentioned in the ḥadīth of Abū Hurayrah … and the ḥadīth of Abū Saʿīd … indicative of obligation?
A: Yes — that is the default ruling for commands.
The Prophet ﷺ said: “Whatever I command you to do, do of it as much as you are able.”
And this (case) is within one's ability.
Q: Are game animals (ṭarīdah) and … excluded from the ḥadīth of Abū Wāqid al-Laythī?
A: If the animal runs away (becomes wild), then act with it as the Prophet ﷺ instructed —
If it escapes, then it should be treated like a hunted animal.
Q: If a cat comes into contact with something impure, then drinks from a vessel — what is the ruling?
A: If it happens immediately, and it’s a small amount, then it is better to pour it out, because it likely became impure due to traces in its mouth.
But if nothing is known or a long time has passed, then the default (original ruling) is that its leftover is pure.
Q: If it comes into contact with something impure, and it is left for a day or two until what it touched becomes clean again — is that okay?
A: There is no harm in that.
If the cat is left in a place where it won’t cause harm, and it is fed and kept in a spot — then that is permissible.
Q: Can it be understood from the ḥadīth that everything without blood should be dipped if it falls into a container of water or similar?
A: This ruling was mentioned specifically regarding the fly — it should not be analogized to other things.
Q: Regarding killing dogs: if a person lives on the outskirts of the city and dogs disturb or scare his children with barking — and there is a poisoned meat that could be used to kill them — what is the ruling?
A: The Prophet ﷺ forbade killing dogs, except the vicious and the black ones.
So, they should not be killed for barking if they don’t attack — instead, they should be driven away.
Q: Is the sweat of a donkey impure?
A: The correct view is that it is pure, because the Prophet ﷺ used to ride it without a saddle or covering.
Q: During Witr prayer, a man joins the imām and bows with him — then later prays another rakʿah on his own. Is his Witr valid?
A: It is better to finish with the imām, and not to pray Witr again later.
If he wishes to pray more afterward, he may — but he should not repeat Witr.
Q: What if he joined the imām while he was making duʿāʾ after rising from rukūʿ?
A: He should make up a full rakʿah if he missed it.
Q: Does fasting three days each month overlap with the six days of Shawwāl?
A: No — each has its own virtue.
If he fasts six days, he gets the reward of the six.
If he fasts three days, he gets the reward of the three.
If he fasts both, he receives the reward for both.
Q: Regarding the liver and spleen — is the ruling specific to a slaughtered (dhakāh) halal animal, and not if it is from a dead animal?
A: Yes — that is the apparent meaning of the ḥadīth.
Q: So if it comes from a properly slaughtered animal, it is ḥalāl?
A: Yes.
Q: The narration: “Recite the Qur’ān as long as your hearts are united upon it, but when you differ, then separate.” — is this separation obligatory?
A: It means: if there is dispute, they should disperse so that differing and division of hearts do not occur.
Q: Even if they remain silent?
A: They won’t remain silent — they will end up disagreeing.
Q: Is it true that impurities cannot be purified except with water?
A: Yes — that is the default ruling, except in the case of removing filth from the front or back passage (qubul and dubur) using stones (istijmār).
Q: What is the ruling on showing disgust when dipping a fly into the drink?
A: It is not appropriate. As long as the Prophet ﷺ instructed it, no one should express disgust.
Q: (unclear question)
A: No, it is not appropriate. A believer should rejoice in the Sunnah and feel open-hearted and comforted by it.
Q: And if someone pours out the drink (instead of dipping the fly and drinking it) — does he sin?
A: By Allāh, I fear he may sin, because he was not content with the command of the Prophet ﷺ.
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