Purity in Islamic Jurisprudence (14)

Etiquettes, Recommended Acts (Mustahabbat), Disliked Acts (Makruhat), and Rulings on

Touching the Script of the Qur’an and Sacred Names

Introduction: The Status of Recommended and Disliked Acts in Wudu’

In Islamic jurisprudence, obligatory (wajib) and prohibited (haram) actions define the core boundaries of religious duty. However, that which imparts soul and spiritual depth to an act of worship is the observance of recommended acts (mustahabbat) and the avoidance of disliked acts (makruhat). In Islamic traditions, recommended actions are described as a protective shield and completion for obligatory duties, paving the way for spiritual growth and greater proximity to God.

Accordingly, observing the recommended etiquettes of ablution (wudu’) enhances presence of heart, fosters spiritual readiness for worship, and allows one to benefit more profoundly from its spiritual fruits. Conversely, avoiding disliked acts preserves the spiritual quality of the deed and prevents a reduction in the divine reward of worship.

Recommended and Disliked Acts of Wudu’

A) Recommended Acts (Mustahabbat) of Wudu’

Jurists consider certain actions recommended prior to or during wudu’, the most prominent of which are:

• Miswak / Brushing Teeth: Cleansing the mouth and teeth prior to commencing wudu’.
• Rinsing the Mouth (Madmadah) and Nose (Istinshaq): Rinsing the mouth with water three times and expelling it, and inhaling water into the nostrils three times and expelling it.
• Remembrance of God and Reciting Supplications: Remembering God and reciting traditional supplications (ad’iyah) at various stages of wudu’.
• Facing the Qiblah: Being oriented towards the Qiblah while performing ablution.
• Keeping the eyes open while washing the face, and performing an optional second wash with the intention of recommendation (istihbab).

 B) Disliked Acts (Makruhat) of Wudu’

Certain behaviors, while not invalidating the wudu’, are considered religiously disliked:

• Seeking assistance in preparation: Having another person pour water for an individual who is physically capable.
• Extravagance in water consumption: Wasting water, even if abundant water is available.
• Performing wudu’ in unsuitable locations: Such as inside lavatories or using water heated by the sun in certain metallic containers.
• Drying the organs with a towel or cloth: Allowing the moisture of wudu’ to dry naturally possesses greater spiritual virtue.

Rulings on Touching the Script of the Qur’an and Sacred Names

One of the most vital legal effects of wudu’ is the permission to touch the script of the Holy Qur’an and certain sacred names. The rulings regarding this matter are as follows:

1. Prohibition of Touching the Qur’anic Script Without Wudu’

An individual who lacks wudu’ is not permitted to touch the letters and words of the Holy Qur’an with any part of their body. This act is legally prohibited (haram).

2. Touching the Binding and Margins of the Qur’an

Touching the binding of the Qur’an, the margins of pages, and unprinted areas of paper without wudu’ is permissible, though showing reverence and respect towards the Holy Qur’an is preferred.

3. Rulings on Divine Names and Sacred Titles

• Touching the name of Almighty God – such as Allah, Khuda, and their equivalents in other languages – without wudu’ is impermissible.
• Touching the names of the Holy Prophet (pbuh), Lady Fatimah (sa), and the Infallible Imams (as) should also be avoided without wudu’ as a matter of obligatory precaution.

4. Ruling on Braille Script

Regarding raised Braille script used by the visually impaired, if it is not customarily (‘urfan) considered “touching the script of the Qur’an”, there is no legal objection, though exercising caution and maintaining wudu’ is commendable.

Notes and Differences in Edicts (Fatawa)

A) Teaching the Qur’an in Schools and Educational Centres

Regarding touching the verses of the Qur’an within educational environments, subtle differences exist among jurists:

• Grand Ayatollahs Khamenei and Makarem Shirazi: Obtaining wudu’ to touch the script of the Qur’an is obligatory, even inside a classroom. However, regarding non-baligh children, guardians are not obligated to compel or prevent them.
• Grand Ayatollah Sistani: If teaching or learning the Qur’an depends on touching the verses and obtaining wudu’ causes extreme hardship (‘usr wa haraj), it is permissible to the extent of necessity.

 B) Touching Qur’anic Verses on Mobile Phones and Tablets

Touching Qur’anic script displayed on the screen of a smartphone or tablet does not carry the ruling of “touching the script of the Qur’an”, because physical contact occurs with the glass display screen rather than the actual written script itself. Therefore, touching them without wudu’ carries no legal objection.

Frequently Asked Questions

Is it permissible to carry a copy of the Qur’an without Wudu’?

Yes. Carrying a copy of the Qur’an, Mafatih al-Jinan, or other religious books without wudu’ is completely permissible. What is prohibited is solely direct physical contact with the script of the Qur’an.

What is the ruling if sacred names are engraved on a ring, necklace, or pendant?

If the engraving comes into direct physical contact with the skin, observing the ruling of wudu’ is necessary. Therefore, one must either maintain wudu’ or place a physical barrier between the skin and the engraving to prevent direct contact.

The Reality of Wudu’: Intention (Niyyah) and Proximity (Qurbah)

Although the conditions, pillars, obligations, and recommended acts of wudu’ were examined in preceding discussions, all these outward actions acquire spiritual value only when accompanied by an intention (niyyah) and the pursuit of divine proximity (qurbah). In truth, intention is not merely the beginning of wudu’, but the living spirit that flows through every single part of it.

• The Meaning of Intention: Intention means that an individual performs all actions of wudu’ solely to obey God’s command and draw closer to Him.
• The Condition of Sincerity: If wudu’ is performed merely to cool down, attract the attention of others, or for gaudiness, it loses its devotional dimension and will not bring about divine proximity.
• No Need for Verbalisation: Intention is an act of the heart and does not need to be spoken aloud. It is sufficient that an individual inwardly intends to perform wudu’ for the pleasure of Almighty God.

Appendix: Recommended Supplications for Wudu’

Among the recommended acts of wudu’ is reciting the supplications narrated from the Commander of the Faithful, Imam Ali (as), at various stages of ablution. These supplications keep the remembrance of God alive during ritual purification and elevate heart-centred devotion. In sequence, they include:

1. Upon seeing the water:

بِسْمِ اللهِ وَبِاللهِ، وَالْحَمْدُ للهِ الَّذِي جَعَلَ الْمَاءَ طَهُوراً وَلَمْ يَجْعَلْهُ نَجِساً

Bismillāhi wa billāh, wal-ḥamdu lillāhil-ladhī ja‘alal-mā’a ṭahūran wa lam yaj‘alhu najisā.

(In the name of God and by God; praise be to God who made water a purifying agent and did not make it impure.)

2. Upon washing the hands prior to wudu’:

اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ، وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ

Allāhummaj‘alnī minat-tawwābīna waj‘alnī minal-mutaṭahhirīn.

(O God! Make me among those who repent, and make me among those who purify themselves.)

3. Upon rinsing the mouth (Madmadah):

اللَّهُمَّ لَقِّنِي حُجَّتِي يَوْمَ أَلْقَاكَ، وَأَطْلِقْ لِسَانِي بِذِكْرِكَ

Allāhumma laqqinī ḥujjatī yawma alqāk, wa aṭliq lisānī bi-dhikrik.

(O God! Prompt me with my proof on the Day I meet You, and set my tongue free with Your remembrance.)

4. Upon rinsing the nose (Istinshaq):

اللَّهُمَّ لاَ تُحَرِّمْ عَلَيَّ رِيحَ الْجَنَّةِ، وَاجْعَلْنِي مِمَّنْ يَشَمُّ رِيحَهَا وَرَوْحَهَا وَطِيبَهَا

Allāhumma lā tuḥarrim ‘alayya rīḥal-jannah, waj‘alnī mimman yashummu rīḥahā wa rawḥahā wa ṭībahā.

(O God! Do not deprive me of the fragrance of Paradise, and make me among those who smell its scent, breeze, and perfume.)

5. Upon washing the face:

اللَّهُمَّ بَيِّضْ وَجْهِي يَوْمَ تَسْوَدُّ فِيهِ الْوُجُوهُ، وَلاَ تُسَوِّدْ وَجْهِي يَوْمَ تَبْيَضُّ فِيهِ الْوُجُوهُ

Allāhumma bayyiḍ wajjhī yawma taswaddu fīhil-wujūh, wa lā tusawwid wajjhī yawma tabyaḍḍu fīhil-wujūh.

(O God! Make my face luminous on the Day when faces turn dark, and do not blacken my face on the Day when faces turn bright.)

6. Upon washing the right arm:

اللَّهُمَّ أَعْطِنِي كِتَابِي بِيَمِينِي، وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِي، وَحَاسِبْنِي حِسَاباً يَسِيراً

Allāhumma a‘ṭinī kitābī bi-yamīnī, wal-khulda fil-jināni bi-yasārī, wa ḥāsibnī ḥisāban yasīrā.

(O God! Place my book of deeds in my right hand, and eternal residency in Paradise in my left, and reckon my account with leniency.)

7. Upon washing the left arm:

اللَّهُمَّ لاَ تُعْطِنِي كِتَابِي بِشِمَالِي، وَلاَ مِنْ وَرَاءِ ظَهْرِي، وَلاَ تَجْعَلْهَا مَغْلُولَةً إِلَى عُنُقِي، وَأَعُوذُ بِكَ مِنْ مُقَطَّعَاتِ النِّيرَانِ

Allāhumma lā tu‘ṭinī kitābī bi-shimālī, wa lā min warā’i ẓahrī, wa lā taj‘alhā maghlūlatan ilā ‘unuqī, wa a‘ūdhu bika min muqaṭṭa‘ātin-nīrān.

(O God! Do not hand me my book of deeds in my left hand, nor from behind my back, nor shackle it to my neck; and I seek refuge in You from the garments of Hellfire.)

8. Upon wiping the head:

اللَّهُمَّ غَشِّنِي بِرَحْمَتِكَ وَبَرَكَاتِكَ وَعَفْوِكَ

Allāhumma ghashshinī bi-raḥmatika wa barakātika wa ‘afwik.

(O God! Enfold me in Your mercy, Your blessings, and Your forgiveness.)

9. Upon wiping the feet:

اللَّهُمَّ ثَبِّتْنِي عَلَى الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ الأَقْدَامُ، وَاجْعَلْ سَعْيِي فِي مَا يُرْضِيكَ عَنِّي، يَا ذَا الْجَلاَلِ وَالإِكْرَامِ

Allāhumma thabbitnī ‘alaṣ-ṣirāṭi yawma tazillu fīhil-aqdām, waj‘al sa‘yī fī mā yurḍīka ‘annī, yā dhal-jalāli wal-ikrām.

(O God! Make my feet firm upon the Bridge (Ṣirat) on the Day when feet slip, and direct my efforts towards that which pleases You with me, O Possessor of Majesty and Honour.)

In addition to their devotional dimension, these invocations establish a profound connection between outward physical purification and inward spiritual purity, transforming wudu’ from a mere legal act into an enriching spiritual experience.