Is It Problematic to Use Soap During the Ritual Bath (Ghusl)?

Answered by SeekersHub Answers Service

Question: Assalam’aleykum,

1. Can i just check that if by “confirmed” we mean Sunnah Muakadah?

2. If someone washes their body with water, and then rubs and washes off soap, does this fulfill the washing and rubbing required for the ghusl?

3.If a shower is kept on whilst doing the wudhu, is this considered wastefulness? Would it be somewhat disliked or Prohibitively Disliked?

Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that you are in the best of health and faith, insha’Allah.

1. The Confirmed Sunna (sunna muakkada) is that which our Prophet (Allah bless him and give him peace) or the Companions did most of the time (and was not of worldly habits)

Please see: The Rulings of the Sacred Law

2. Liquids are, broadly, of two types:

– Pure and purifying, such as unconditioned water.

This may be used for purification (i.e. wudu and ghusl) as well as removing filth (najasa).

– Pure but not purifying, such as juice, tea, vinegar, etc.

This may be not be used for purification, but may still be used to remove filth according to the Hanafi school.

Detergent or soap does not affect the unconditioned nature of water in the Hanafi school. [Ala’ al-Din Abidin, Gifts of Guidance]

3. Using excessive amounts of water is wasteful. Wastefulness (israf) is blameworthy in wudu, as the sunna is to use a moderate amount of water. [`Ala’ al-Din Abidin, al-Hadiyya al-`Ala’iyya]

Avoiding wastefulness is a general command in Islam, as many hadiths explain.

The fuqaha explain that slight wastefulness is blameworthy. Excessive wastefulness is sinful. Thinking that performing an action in a wasteful manner is the sunna (or optimal way) makes it both sinful and an reprehensible innovation (bid`a).

Please consider taking this free course: The Absolute Essentials of Islam – Faith, Worship, and the Path to Allah ‪#‎take‬ ‪#‎share‬

And Allah alone gives success.


SeekersHub Answers Service

Checked & Approved by Shaykh Faraz Rabbani

Supplication at the Birth of a Child

Answered by Ustadh Tabraze Azam

Question: Ibn Ishaq reported that the mother of the Prophet s.a.w. was told/inspired to say ‘I place him under the protection of the One against the treachery of the envious’. Would this make it a sunnah to do so at the birth of a newborn?


Answer: Wa alaikum assalam wa rahmatullahi wa barakatuh,

I pray that you are in the best of health and faith, insha’Allah.

No, this would not be considered a specific sunna. However, the meaning is sound and it would be a good supplication to make.

أُعِيذُهُ بِالْوَاحِدِ مِنْ شَرّ كُلّ حَاسِدٍ

U`idhuhu bi al-Wahid min sharri kulli hasid

“I place him under the protection of the One against the treachery of the envious.”

A Note on the Sunna and Legal Rulings

The confirmed sunna (sunna mu’akkada) is that which the Prophet (Allah bless him and give him peace) or the Companions (May Allah be pleased with them) did most of the time (and was not of worldly habits).

In general, legal rulings are not taken from historical references such as this. Rather, they are established by way of sound interpretation of the authentic, primary sources: namely the Qur’an and the Hadith. The scholars of hadith were rigorous in their transmission of narrations. Historians were not. Hence, many of them came under much scrutiny for their narrations from the experts in hadith criticism. As such, their narrations are accepted insofar as general history is concerned, but they do not establish any legal rulings.

Please also see: What Acts Are Recommended After Giving Birth to a Child?

And Allah alone gives success.


Tabraze Azam

Checked & Approved by Faraz Rabbani

The Hanafi Madhab’s Approach to Classifying Legal Rulings

Answered by Shaykh Faraz Rabbani

Question: Please explain the Hanafi classification of legal rulings.

Answer: Walaikum assalam,

The scholars agree that in reality, every human action has a ruling unique to it. Killing an innocent human and an innocent petty lie are both unlawful (haram); however, one is immensely more grave than the other.

The Hanafis and the other schools agree on the main five-part classification of the rulings of the Shariah into:


However, the Hanafis then note that obligation and prohibition may both be established in one of two ways:

Through a decisive text
Through a probabilistic text.

It is undeniable that obligation or prohibition established through a decisive text is more serious in its implications than that which is established through a probabilistic text.

Thus, they divided obligation into:

The obligatory (fard)
The necessary (wajib).

And, through detailed, careful study of the primary texts–discussed at length in the more expansive works of the fundamentals of legal methodology (usul al-fiqh)–they deduced the differences in implications between the obligatory and necessary.

The same applies to prohibitions, which were thus divided into:

The prohibited (haram)
The prohibitively disliked (makruh tahriman).

Similarly, we see that the sunna of the Prophet (peace and blessings be upon him) consists of:

Matters that he strongly emphasized (or warned against leaving), and
Matters that he did sometimes or by way of habit.

Thus, the sunna of the Prophet (Allah bless him and give him peace was divided into:

The emphasized sunna (sunna mu’akkada)
The recommended (mustahabb or mandub).

The rulings related to each of these two levels of sunna acts differs, too, as described.

[Sources: Ibn Abidin, Radd al-Muhtar; Ala’ al-Din al-Bukhari, Kashf al-Asrar `ala Usul al-Bazdawi]

And Allah alone gives success.

Related Answer:

The Rulings of the Sacred Law

Faraz Rabbani.