Water and Purification: Hadiths Explained by Shaykh Ibn Baz
- Muiz As-Siddeeqi
- Apr 28
- 20 min read
Updated: May 7
Part 1: Authentic Prophetic Guidance on Purity, Animals, and Impurities — Detailed Rulings from the Sunnah by Shaykh Ibn Baz
Water and Purification: Hadiths Explained by Shaykh Ibn Baz
All praise is due to Allah for His outward and inward blessings, both ancient and recent. And may peace and blessings be upon His Prophet and Messenger Muhammad, and upon his family and companions — those who strove earnestly in supporting His religion — and upon their followers who inherited their knowledge. Truly, the scholars are the inheritors of the Prophets — how noble are both the inheritor and the inherited!
To proceed:
This is a concise work that gathers the foundational hadith-based evidences for the rulings of Islamic law. I have refined and compiled it with great care so that the one who memorizes it may outshine his peers, and the beginning student may benefit from it, while even the advanced seeker will find it indispensable.
I have clarified, after each hadith, which of the leading imams reported it — in the spirit of offering sincere advice to the Ummah.
As for the term "the seven," it refers to: Ahmad, al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah.
"The six" refers to the same group excluding Ahmad.
"The five" refers to those excluding al-Bukhārī and Muslim, although sometimes I may say: "the four and Ahmad."
"The four" refers to those excluding the first three: Ahmad, al-Bukhārī, and Muslim.
"The three" refers to those excluding the first two and the last (meaning excluding al-Bukhārī, Muslim, and Ibn Mājah).
When I say "agreed upon" (muttafaqun ʿalayh), it refers to a hadith agreed upon by both al-Bukhārī and Muslim — and sometimes, I might not mention anyone besides them.
Everything outside of these references is clearly specified.
I have named this work:
"Bulūgh al-Marām min Adillat al-Aḥkām"
(Attainment of the Objective from the Evidence of the Rulings).
I ask Allah — the Most High — that He does not make the knowledge He has granted us a burden against us, and that He grants us the success to act in a manner that pleases Him. Surely, He is the Most Generous, the Most Noble.
Book of Purification
Chapter: Waters
1.
On the authority of Abū Hurayrah (may Allah be pleased with him), he said:
The Messenger of Allah ﷺ said regarding the sea:
"Its water is pure and its dead creatures are lawful."
Reported by the Four Imams (Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah) and Ibn Abī Shaybah — and the wording here is from him — and it was authenticated by Ibn Khuzaymah and al-Tirmidhī.
It was also narrated by Mālik, al-Shāfiʿī, and Aḥmad.
2.
On the authority of Abū Saʿīd al-Khudrī (may Allah be pleased with him), he said:
The Messenger of Allah ﷺ said:
"Water is pure; nothing can make it impure."
Reported by three (Abū Dāwūd, al-Tirmidhī, and al-Nasāʾī), and authenticated by Aḥmad.
3.
On the authority of Abū Umāmah al-Bāhilī (may Allah be pleased with him), he said:
The Messenger of Allah ﷺ said:
"Water is not made impure by anything — except when its smell, taste, or color is overwhelmed (changed)."
Reported by Ibn Mājah, but Abū Ḥātim graded it weak.
4.
As for the narration of al-Bayhaqī, it is:
"Water remains pure unless its smell, taste, or color is changed by impurity falling into it."
5.
On the authority of ʿAbdullāh ibn ʿUmar (may Allah be pleased with both of them), he said:
The Messenger of Allah ﷺ said:
"If the water reaches two qullahs, it does not carry filth."
And in another wording:
"It does not become impure."
Reported by the Four (Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah), and authenticated by Ibn Khuzaymah, al-Ḥākim, and Ibn Ḥibbān.
The Shaykh said:
In the Name of Allah, the Most Merciful, the Most Compassionate.
All praise is due to Allah, and may Allah’s peace and blessings be upon His Messenger, and upon his family, his companions, and those who are rightly guided by his guidance.
To proceed:
The author, al-Ḥāfiẓ Ibn Ḥajar (may Allah have mercy on him), clarified the methodology he followed in this book, and the reason that motivated him to author it.
And indeed, he (رحمه الله) has done well and excelled in this work.
He sincerely advised the Ummah through what he produced (may Allah be pleased with him and have mercy on him), clearly stating that he attributed each hadith to those who reported it — seeking to offer sincere advice to the Ummah, so that the student of knowledge would be upon clarity.
As for the "seven," he intended:
Aḥmad ibn Ḥanbal
al-Bukhārī
Muslim
Abū Dāwūd
al-Tirmidhī
al-Nasāʾī
Ibn Mājah
Whenever he says "the seven," he means these seven.
When he says "the six," he means excluding Aḥmad.
When he says "the five," he means excluding al-Bukhārī and Muslim — meaning Aḥmad and the four authors of the Sunan — or sometimes he says, "Aḥmad and the four."
When he says "the four," he refers to the authors of the Sunan: Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah.
And when he says "agreed upon" (muttafaqun ʿalayh), he means a hadith agreed upon by al-Bukhārī and Muslim — although he might mention others along with them.
Indeed, he (رحمه الله) did wonderfully in this book.
Whoever carefully reflects on this work will realize how much care he put into tracing the sources of the hadiths and attributing them to their proper narrators.
It is truly a concise book, and whoever memorizes it will rise above his peers. It will aid the beginning student and will be indispensable even to the advanced seeker.
It is a thoroughly edited book that gathers a great number of authentic narrations, and it is truly fitting that the student of knowledge memorizes it and gives it great attention — so that he becomes well-acquainted with a good collection of authentic hadiths as well as some weak ones.
Among the narrations mentioned in the Book of Purification is the first hadith — his ﷺ saying:
"Water is pure; nothing makes it impure,"
and his ﷺ saying regarding sea water:
"Its water is pure and its dead creatures are lawful."
This is a tremendous, beneficial report — one of the blessed examples of the concise speech (Jawāmiʿ al-Kalim) of the Prophet ﷺ.
The Prophet ﷺ said:
"Its water is pure, and its dead animals are lawful."
And Allah said in the Qur'an:
"Lawful to you is the catch of the sea and its food as provision for you and for the travelers."
(Sūrah al-Mā'idah, 5:96)
The Qur'an clearly shows that the catch from the sea is lawful for us, and that its food is permissible for us.
The hadith also confirms exactly what the verse teaches:
The water of the sea is pure, and its dead creatures are lawful.
Therefore, the sea's water — whether it is from a river or salty water — is pure, and the dead animals from the sea are halal (permissible).
This is why the Companions (may Allah be pleased with them) ate from the ambergris (a huge whale) they found washed up on the shore, and they ate from it for about a month!
It was an enormous sea creature.
Thus, the general ruling for all sea creatures — their fish, their animals — is that they are lawful (halal).
This is based on Allah’s words:
"Lawful to you is the catch of the sea and its food as provision for you and for the travelers."
and on the Prophet’s words:
"Its water is pure, and its dead creatures are lawful."
However, some scholars did have the opinion that only those sea animals are halal which would also be halal on land — and that whatever would be haram (forbidden) on land is also haram if found in the sea.
But there is no clear evidence to support this view.
The clear and apparent meanings of the Qur'an and Sunnah show that all sea catch is halal — whether the sea creature has a similar type on land or not.
Nonetheless, if someone chooses to be cautious and avoids eating sea animals that resemble forbidden land animals — such as sea creatures that resemble dogs or pigs — then that is a good act of personal caution, but not an obligation.
As for locusts (jarād), the correct view is that they are land animals, not sea animals.
Locusts live on land, they fly, they graze — they are land creatures.
However, Allah has made their dead bodies halal for us, as the Prophet ﷺ said:
"Two dead animals have been made lawful for us: the locust and the fish."
In the second hadith — the hadith of Abū Saʿīd — the Prophet ﷺ said about water:
"Water is pure; nothing makes it impure."
And in another narration:
"Except what overcomes its smell."
This shows that the original ruling regarding water is that it is pure — this is the foundation.
Thus, water is not considered impure unless there is clear proof.
And if an impurity falls into water but does not change it — meaning, it does not change its smell, taste, or color — then the water remains pure.
This is the correct and sound opinion.
Water is pure; nothing makes it impure, except when its smell, taste, or color is overcome (changed).
Even though the hadith mentioning "change" is technically weak, the meaning is correct according to the scholars of knowledge.
If the taste, smell, or color of the water changes due to impurity, then all scholars agree that the water becomes impure.
As for the hadith of Ibn ʿUmar:
"If the water reaches two qullahs, it does not carry impurity,"
this means:
Most of the time, when the water is that abundant (two qullahs), it becomes so much that it overpowers impurities.
The impurity dissolves, gets absorbed, and does not change the water because of its great amount.
This is why he ﷺ said:
"It does not become impure."
As for the two qullahs:
It refers to the amount of water that a man could carry or lift.
It has been said that two qullahs are about the equivalent of five medium-sized water skins (qirab), based on the large containers (qilāl) of Hajar.
Each qillah is roughly equal to a little more than two water skins.
The point is: it refers to a large amount of water — water that reaches the quantity of two qullahs, where each qullah is what a man can reasonably lift.
However, if the water — even if it is two qullahs or more — becomes changed by impurity, then it becomes impure according to the scholars.
It will only return to being pure if the impurity is removed:
Either by adding pure water to it until the traces of impurity disappear,
Or by the impurity vanishing on its own,
so that the water goes back to its original state, clean and unaffected — no trace of the impurity remaining,
neither in its color, nor in its smell, nor in its taste.
Only then will the water be considered pure again.
As for water less than two qullahs, it is more likely to carry impurity, so one must be more cautious with it.
This is why the Prophet ﷺ said in the hadith:
"If a dog licks the vessel of one of you, then let him spill it out."
Because normally, a vessel carried by a person contains a small amount of water — a small quantity that can be lifted by hand.
Therefore, the Prophet ﷺ commanded that it be poured away, since a small amount of water is easily affected by impurity.
Thus, if there is a small quantity of water and an impurity falls into it — even if it does not visibly change the water — the correct action is to discard it, because it is likely that the impurity has affected it.
However, if the water is so abundant that it cannot be carried — and even if it is just two qullahs — the foundation is that water remains pure and is not made impure by anything, unless its taste, smell, or color becomes changed.
This is how the different hadiths — the hadith of Abū Saʿīd and the hadith of Ibn ʿUmar — are harmonized and understood together.
May Allah grant success to everyone.
Questions and Answers:
Q: Are the poisonous fish in the sea forbidden (haram)?
A: If it is confirmed that something is harmful, then yes, it would be forbidden.
Otherwise, we do not know of any fish in the sea that are actually poisonous.
Q: Are there snakes (sea snakes) in the sea?
A: It is said there are animals (in the sea) — but they are not called "fish."
If an animal harms, then it should not be used or eaten.
Q: Some people divide water into three types: pure, purifying, and impure. Is this correct?
A: The well-known and correct division is only two types:
Purifying (ṭahūr)
Impure (najis)
Q: How do we combine between the hadith of Abū Saʿīd and the hadith of Ibn ʿUmar?
A: The combination is like this:
If water reaches two qullahs, it usually does not carry impurity — this is based on what normally happens.
Q: Should the hadith of Abū Saʿīd be applied to small amounts of water?
A: The hadith of Abū Saʿīd is general (covers all water).
Q: Is the hadith of Abū Saʿīd authentic?
A: Yes, it is authentic.
Q: Is locust (jarād) considered game (hunted animal) in the sacred precincts (ḥaram), and does one who catches it have to pay compensation?
A: Locust is considered land game — it lives on land.
Q: So if someone catches a locust in the sacred area, must he pay something?
A: Yes — he must pay its value, and give that in charity.
Q: What about a small amount of water if impurity falls into it?
A: It must be poured away, just like the Prophet ﷺ said:
"If a dog licks the vessel of one of you, let him pour it out."
Q: Even if none of the water’s characteristics (taste, smell, color) change?
A: If its characteristics have changed, then no doubt it is impure.
And even if they have not changed, small water is discarded — because it is easily affected.
Q: If sewage water is treated chemically to remove the smell, taste, and color of impurity — does it become pure by this human treatment?
A: Which water are you referring to?
Q: Sewage water, Shaykh — treated sewage water.
A: Do you mean — it originally contains impurity?
Q: Yes.
A: No — it is not permissible (to consider it pure).
(Just removing characteristics is not enough.)
Q: But it is treated, Shaykh.
A: No, it is not valid — unless pure water is added to it,
so that it reaches the amount of two qullahs or more and becomes purifying.
Q: Even if chemicals are used to treat it?
A: No — chemical treatment is not enough.
Q: There is a fatwa (religious ruling) attributed to you, Shaykh, and the Permanent Committee — that you said:
"If the characteristics of impurity are removed from the water, it becomes permissible to use it for purification."
Is that correct?
A: I do not know of it. I do not recall it.
If water becomes impure, it can only be purified by adding a large amount of pure water to it.
If it is impure, there is no solution other than that.
But if pure water is added in large enough quantity, then it becomes purified.
Q: If a man marries a third wife, does he need to consider whether the second wife was a virgin or previously married when deciding how long he stays with the third?
A: It is the same as if he already had only one wife.
Q: Meaning, he should look at the second wife, but not the first?
A: No — it’s all the same, whether he has one, two, or three wives already.
If he marries a new wife, and she is a virgin, he stays with her for seven nights;
if she is previously married (non-virgin), he stays with her for three nights.
Q: What is the authenticity of the hadith which says that the Prophet ﷺ used to pray two rakʿahs (units of prayer) at home after the ʿEid prayer?
A: Its chain of transmission is weak.
It was narrated by Ibn Mājah with a weak chain.
The author (of the book) considered it hasan (good),
but it is weak.
And the detailed discussion about it will come, in shāʾ Allāh.
Even al-Ḥāfiẓ (Ibn Ḥajar) made a mistake when he graded it as hasan.
6.
On the authority of Abū Hurayrah (may Allah be pleased with him), he said:
The Messenger of Allah ﷺ said:
"None of you should bathe in standing water while he is in a state of major impurity (junub)."
Reported by Muslim.
And in al-Bukhārī, it is narrated:
"None of you should urinate into standing water that does not flow, and then bathe in it."
And in another wording in Muslim:
"from it."
(meaning: none should use that same water after urinating into it).
And in Abū Dāwūd:
"And he should not bathe in it from major impurity (janabah)."
7.
On the authority of a man who accompanied the Prophet ﷺ, he said:
The Messenger of Allah ﷺ forbade:
"That a woman should bathe using leftover water from a man, or that a man should bathe using leftover water from a woman. Rather, they should scoop water together."
Reported by Abū Dāwūd and al-Nasāʾī,
and its chain of narration is authentic.
8.
On the authority of Ibn ʿAbbās (may Allah be pleased with them both):
The Prophet ﷺ used to bathe using the leftover water of Maymūnah (may Allah be pleased with her).
Reported by Muslim.
9.
And in the collections of the authors of the Sunan (Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, Ibn Mājah):
One of the wives of the Prophet ﷺ bathed in a large container,
then the Prophet ﷺ came to bathe from it.
She said to him:
"I was in a state of major impurity (junub)."
The Prophet ﷺ replied:
"Water does not become impure due to junabah (major impurity)."
This narration was authenticated by al-Tirmidhī and Ibn Khuzaymah.
The Shaykh said:
All praise is due to Allah, and may Allah send His peace and blessings upon His Messenger, and upon his family, his companions, and all those who are rightly guided by his way.
To proceed:
These hadiths are from the Chapter of Waters in the Book of Purification.
The author (may Allah have mercy on him) narrates from the Prophet ﷺ, through the hadith of Abū Hurayrah:
"None of you should bathe in standing water while in a state of major impurity (junabah)."
And in another narration:
"None of you should urinate in standing water that does not flow, and then bathe in it."
And in Muslim’s narration, it is worded: "from it."
This hadith shows that it is forbidden for a Muslim to bathe in standing water, and forbidden to urinate into it —
because doing so would spoil the water for other people, and could lead to its becoming impure.
However, the water does not actually become impure unless its smell, taste, or color changes, as we mentioned earlier:
"Water is pure and nothing makes it impure."
Urinating in standing water or bathing in it does not automatically make it impure,
but it spoils and dirties the water, and could eventually lead to impurity.
Thus, a Muslim is not allowed to bathe in standing water.
Standing water refers to still water, like a stagnant pond, or a pool that doesn’t flow, or similar bodies of water.
As for flowing rivers, it is different —
because if something falls into it, the flow carries it away and purifies the water by moving it away.
Similarly, in the second hadith:
The Prophet ﷺ said:
"A man should not bathe with the leftover water of a woman, nor should a woman bathe with the leftover water of a man. Rather, they should scoop water together."
This ruling is based on recommendation (makrūh, disliked), not strict prohibition.
It is allowed — but it is better and more complete for them to scoop water together.
Because in another hadith, it is mentioned that the Prophet ﷺ bathed using leftover water from Maymūnah (may Allah be pleased with her).
And ʿĀʾishah (may Allah be pleased with her) said:
"I used to bathe with the Messenger of Allah ﷺ from one container, and our hands would mix together in it, both of us bathing from it."
Thus, it is permissible for a man to use the leftover water of a woman, and vice-versa —
there is no harm in doing so, as shown by the hadith of Maymūnah and others.
However, it is better and more complete that they scoop water together while bathing —
because when one uses the leftover water of the other, there could sometimes be negligence (such as some impurity mixing),
whereas scooping together ensures greater purity and caution.
Still, the original rule is:
"Water is pure and nothing makes it impure."
So the prohibition mentioned is based on dislikedness (makrūh),
and the different authentic hadiths in this chapter are understood together this way.
And for this reason, the Prophet ﷺ said:
"Water does not become impure due to junabah (major impurity)."
Water remains pure.
However, leaving the leftover water (after another has bathed) and scooping fresh water is better and preferable.
May Allah grant everyone success.
Questions and Answers:
Q: We have with us some fatwas from the Permanent Committee regarding the brother’s question from yesterday about purifying and treating sewage water — what is the ruling?
A: If the changes in color, taste, and smell are completely gone, then the water becomes pure (ṭahūr).
Q: Should we read some of these fatwas to you, Shaykh, may Allah reward you?
A: There’s no need for that.
Q: Shouldn’t we say that the Prophet’s ﷺ prohibition about a man bathing with the leftover water of a woman is abrogated (mansūkh) —
meaning it was later cancelled — and that this is better than saying it is only disliked (makrūh tanzīhan)?
A: No — it is not abrogated.
The principle is that we do not assume abrogation unless there is clear, strong evidence.
My son, the correct method is to combine between the different texts — not to cancel one.
There is a clear rule among the scholars:
If two texts seem to conflict, we must combine them whenever possible.
We only declare abrogation if combining is absolutely impossible and the strict conditions of abrogation are clearly met.
Q: The Prophet ﷺ himself bathed using the leftover water — does that not show that there is no prohibition?
A: His action was to show that it is permissible (bayān al-jawāz).
Q: So does that mean there is no dislike (makrūh)?
A: No —
his action shows it is allowed, but it is still disliked to bathe from leftover water.
Because the Prophet ﷺ also forbade it —
and so, to reconcile the evidences, we understand:
It is permissible to bathe from leftover water,
But it is better and preferred to scoop fresh water instead.
Q: What if someone scoops water directly from standing water and then bathes?
A: There is no problem with that —
it is allowed and there’s no harm.
Q: Is bathing in standing water while in a state of janabah (major impurity) forbidden — even if there is no urination involved?
A: Yes.
Both urinating and bathing in standing water are forbidden — both actions are prohibited.
Q: Whether the water has been standing for a long time or was just recently collected?
A: What do you mean exactly?
Q: For example, if someone just poured water into a pool — is it forbidden to bathe in it immediately?
Or does the prohibition only apply if the water had been sitting there for a long time?
A: If the water is standing and stagnant — meaning it doesn’t flow — then the ruling applies.
Whether someone urinated in a container and poured it into the pool, or urinated directly into the pool, or bathed in it, or poured water on himself and it flowed back into the pool —
it’s all the same meaning.
As long as the water is standing and not flowing, the ruling applies.
Q: Even if the water is a large quantity?
A: Yes, absolutely.
The apparent meaning of the hadith is general —
it covers all cases.
Q: If someone bathes in standing water, does his major impurity (janabah) still get removed?
A: The basic principle regarding a prohibition (nahy) in Islam is:
The act becomes invalid.
Among the scholars, the general rule is:
When something is prohibited, it usually means it is invalidated — depending on the nature of the action.
Thus, the default ruling here is that the purification would not be valid if someone bathed like this.
Q: But what if someone bathed in standing water just to cool down, not to purify?
A: It is still better to avoid it.
If it is forbidden even when there is a need — like purifying yourself —
then avoiding it just for cooling down is even more important.
Because doing so spoils the water for people and causes disturbance to others.
Q: The ponds in the farms — if their water is changed every six or seven days,
does that affect the ruling?
Q: Can it be called flowing water (māʾ jāri)?
A: No,
it is called standing water — the water that is in a pond (birka).
Q: (unclear question)
A: No problem —
he can scoop from it and use it, and all praise is due to Allah.
He can make a small channel and scoop from it.
Q: What if the pond was specifically made for swimming?
A: The words of the Prophet ﷺ come before all of them.
(Nothing can override what the Prophet ﷺ taught.)
Q: A woman suffered a stroke.
Sometimes she can recognize the people around her, and sometimes she cannot.
She did not fast — does she have to feed the poor as compensation,
or is the obligation lifted from her?
A:
If she loses awareness for many days and is mentally unaware during those days,
then her ruling is like that of someone insane (maʿtūh — mentally incompetent).
But if her loss of awareness only happens on some days,
and it is similar to sleep (temporary, occasional),
then this does not harm her fast, and her fasting is considered valid.
If she missed days of fasting,
then she must make them up (qaḍāʾ).
Q: But she did not fast at all — what does she do?
A:
She must make up the fasts — unless her mind had completely vanished
for more than three days.
If her mind was totally gone for longer than three days,
then for those specific days when she had no awareness at all,
she would be treated like someone mentally incompetent,
and no fasting is required for those days.
However,
if the unconsciousness or lack of awareness lasted three days or less,
then she must make up the fasts for those days.
It is reported about ʿAmmār (may Allah be pleased with him)
that he fainted for three days
and he made up the fasts afterward.
Q: A woman asks:
She performed ʿUmrah, but she did not cut her hair (to complete the rites).
What should she do?
A:
Whenever she remembers, she should immediately cut her hair,
and all praise is due to Allah.
It doesn’t matter where she is —
even if she is on the road, or in Riyadh, or in Makkah, or in Madinah —
as soon as she remembers, she should cut her hair.
Q: What if her husband had intimate relations with her (before she cut her hair)?
A:
If her husband had relations with her before she cut her hair,
then she must:
Offer a penalty (kaffārah),
Repeat her ʿUmrah from the original miqāt (the place she first entered into ihram).
Q: So if the husband had relations after she remembered that she hadn’t cut her hair?
A:
If the relations happened after she remembered,
then she must:
Offer a penalty (fidyah) —
meaning, she must slaughter a sheep in Makkah and distribute the meat to the poor.
But also:
if she did not return to the original miqāt to redo the ʿUmrah properly,
then she must also repeat the ʿUmrah.
Q: In Makkah?
A:
Yes — she must return to the same miqāt from where she first entered into ihram.
Q: The sacrifice — is it done in Makkah?
A:
Yes, the animal must be slaughtered in Makkah.
Q: What about the farm ponds that are very big —
some are even 100 or 200 meters long —
what is their ruling?
A:
Even if it is 100 meters or 200 meters long,
it is still considered standing water (māʾ dāʾim).
Q: Is the water considered stagnant (not flowing)?
A:
Yes.
The Prophet ﷺ said:
"Do not bathe in standing water."
He did not say:
"Except if it is four cubits wide or ten cubits wide."
The rule applies regardless of size —
as long as the water is not flowing.
Q: What is the ruling on performing a second (or third) congregational prayer (jamāʿah)?
In some mosques, in some countries, we find a second or even a third congregation after the first.
They use the narration where Abū Bakr (may Allah be pleased with him) prayed with a Bedouin.
What is their ruling?
A:
If the first congregational prayer was missed,
then it is just as the Prophet ﷺ said:
"Who will give charity to this man by praying with him?"
If they missed the first prayer and then pray together in congregation,
this is what they should do — it is what is required.
Q: Will they receive the reward of the first congregation?
A:
Allah knows best.
If they did not fall short — meaning they missed the first prayer due to a genuine excuse —
then it is hoped that they will still get the full reward, in shāʾ Allāh.
But if they were careless and lazy,
then there is fear that they will be sinful,
because it was their duty to attend the first congregation.
The Prophet ﷺ said:
"Whoever hears the call to prayer and does not come — there is no prayer for him (unless he has an excuse)."
Thus, if someone had a valid excuse and caught another congregation later,
we hope for him the reward, in shāʾ Allāh.
Q: What if a small amount of impurity falls into a small amount of water, but it does not change the water?
A:
The correct opinion is that it does not become impure —
unless the water is extremely little,
like the water in small containers (āwānī).
For example:
If a dog licks from a container,
the Prophet ﷺ said:
"Spill it out."
Thus, in cases of small containers,
the water must be poured away.
Q: What about the wife of a stepson —
if the man had married her mother,
is she considered a maḥram for him or a stranger?
A:
The stepdaughter (rabbībah) is a maḥram if her mother was consummated (the marriage completed).
But the wife of a stepson is not a maḥram for him —
she is not related to him like a child would be.
Q: If the water is less than two qullahs and a few drops or a light spray of impurity falls into it — what is the ruling?
A:
If the impurity is very little and did not change the water,
then it does not harm, in shāʾ Allāh.
However, if it is extremely little — like the water in small vessels —
then it is safer to discard it out of caution.
Q: Some people have a boy who was raised in their home — and the boy calls the man "father".
Is this correct?
A:
Yes —
even if the boy says "father,"
it is like what the Prophet ﷺ said to al-Mughīrah:
"O my son."
It is common custom for an elder to say to a younger person:
"O my son,"
even if they are not blood relatives.
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