Which Water Is Permissible for Wudu and Ghusl? Complete Islamic Guide
Water for Wudu and Ghusl: Which Water Is Permissible in Islam? | Complete Guide for Muslim Women
Purity & Purification — For Muslim Women
Which Water Is Permissible for Wudu and Ghusl — and Which Is Not? A Complete Islamic Guide on the Rulings of Water
Rainwater · Rivers · Wells · Oceans · Flowing Water · Mixed Water · Complete Well Rulings
✍ Gulam-e-Aqa🕌 Pure Islamic Women's Guidance⏱ ~12 min read
In Islam, the validity of Wudu and Ghusl depends upon the water used being pure and suitable for purification. Many Muslim women are unaware of the precise rulings regarding which water may and may not be used. This guide covers all categories of water — rainwater, rivers, flowing water, mixed water, and the detailed rulings on wells — so that your acts of worship rest on a correct and complete foundation of purity.
Water Rulings in Islam — Permissible and Impermissible Water for Wudu & Ghusl
"And He sends down upon you rain from the sky to purify you thereby."
(Surah Al-Anfal: 11)
The descent of water from the sky is one of the greatest blessings of Allah — it is this pure water through which we fulfil all our needs of Wudu, Ghusl, and the removal of impurities, and upon which the entire course of human life depends.
Water exists and is found in two types of containers: (1) Natural sources — such as lakes, springs, streams, rivers, oceans, large pools, pits, and wells. (2) Vessels — such as waterskins, clay pots, tanks, pitchers, basins, and similar containers.
Water That Is Permissible for Wudu and Ghusl
Ruling
Wudu and Ghusl are permissible using rainwater, river water, stream water, spring water, ocean water, river water, well water, and the water of melted snow and hail. All of these are pure in themselves and purifying for others. General Texts
Water That Is Not Permissible for Wudu and Ghusl
Ruling — Juice, Tea, Broth, and Mixed Liquids
Any water into which something has been mixed to the extent that it is no longer referred to as plain water in common speech — but has instead taken on a different name, such as juice — cannot be used for Wudu or Ghusl. Similarly, if water has been boiled with something for a purpose other than removing dirt — such as broth, tea, rose water, or any other distilled liquid — then Wudu and Ghusl with it are not permissible. Noor al-Idah and others
Ruling — Water Boiled with Soap or Sidr Leaves, and Water Whose Colour Has Changed
If something is added to water or boiled with it for the specific purpose of removing dirt — such as soap or sidr (lote-tree) leaves — then performing Wudu with it is permissible, provided the water remains thin and liquid. However, if the water becomes thick as a result, then Wudu and Ghusl are not permissible with it. Durr al-Mukhtar and others
Furthermore, if a pure substance is mixed into the water and causes its colour, taste, or smell to change while the water itself remains thin — such as clay (rahta), lime (juna), or saffron to the degree that the water becomes capable of dyeing a cloth — then Wudu and Ghusl with it are not permissible. Likewise, if a dye tablet dissolves in the water to the same degree, it becomes impermissible for use in Wudu. Quduri, Durr al-Mukhtar and others
Ruling — Juice Squeezed from Trees or Fruits
Wudu and Ghusl are not permissible using the liquid squeezed from any tree or fruit — such as banana juice, grape juice, pomegranate juice, watermelon juice, or sugarcane juice. Al-Fatawa al-Alamgiriyyah and others
Ruling — Water Heated in a Metal Vessel Under the Sun
Water that has been heated by direct sunlight in a metal vessel — other than gold or silver — in a hot country during hot weather should not be used in any manner for as long as it remains hot. Even if a garment becomes wet with such water, it should not be worn until the water has cooled, because there is a risk of vitiligo (white skin patches) from its use while hot. However, if Wudu or Ghusl is performed with it, they will be valid. Bahar-e-Shariat
Ruling — Used Water (Musta'mal Water — Water That Has Dripped from the Body)
Water that drips from the body during Wudu or Ghusl is pure in itself, but it cannot be used again to perform Wudu or Ghusl. General Texts
If drops of water drip into a pitcher or vessel during Wudu or Ghusl, then if the clean water in the vessel is greater in quantity, the water remains usable for Wudu and Ghusl. However, if the clean water is not greater, the entire vessel of water becomes unusable. General Texts
Summary Table — Types of Water and Their Rulings
Type of Water
Ruling
Rainwater, river, spring, ocean, well, melted snow, hail
Permissible
Tea, juice, broth, rose water, distilled liquids
Not Permissible
Water with soap or sidr leaves (for dirt removal) — if still thin
Permissible
Water with soap or sidr leaves — if it has become thick
Not Permissible
Water coloured with saffron or deep dye (cloth-dyeing level)
Not Permissible
Juice squeezed from fruits (banana, grape, pomegranate, watermelon, sugarcane)
Not Permissible
Water heated in a metal vessel under the sun (while still hot)
Valid but Disliked — avoid use while hot
Used water that dripped from the body during Wudu or Ghusl
Not Permissible for reuse — but pure
Types of Water for Purification — River Water · Rainwater · Well Water · Ocean Water
The Rulings of Flowing Water
Ruling — Flowing Water
Flowing water is water that, if a straw were placed in it, would carry the straw along with its current. Such water is pure and purifying. It does not become impure simply because najasah (an impurity) falls into it. However, if the colour, smell, or taste of the water changes as a result of the najasah, it becomes impure. Such water will become pure again only when the najasah settles to the bottom and the water's colour, smell, and taste return to their natural state. Radd al-Muhtar and others
Ruling — Rainwater Flowing from a Roof Drain
The rainwater that flows from a roof drain while rain is falling is pure — even if impurities are scattered across the roof in various places — as long as no attribute of the water (its colour, taste, or smell) changes due to contact with those impurities. However, once the rain stops and the water ceases to flow, any water that has pooled on the roof and subsequently drips down from it is impure. Al-Fatawa al-Alamgiriyyah and others
Ruling — Large Pools and Ponds (Dah dar Dah)
The large pools that are commonly built in mosques, and the pits and ponds in open land that are dah dar dah in size — meaning their combined length and width total one hundred arm-lengths — carry the same ruling as flowing water. They do not become impure when najasah falls into them, unless the colour, smell, or taste of the water changes as a result. General Texts
Water Collected by a Minor or an Adult
Ruling — Water Collected by a Minor
Water collected by a minor child becomes his or her lawful property in Islamic law. Drinking it, using it for Wudu or Ghusl, or putting it to any other use is not permissible for anyone other than the child's parents or the person whom the child serves as an employee — even if the child gives permission themselves. If Wudu or Ghusl is performed with it, it will be valid, but the person will be sinful for doing so.
Teachers and female teachers in particular must take note of this — it is a common practice for them to send minor children to fetch water from a tap or well and then use it themselves. This is not permissible. Similarly, using the water collected by an adult without their explicit permission is also forbidden.
Ruling — A Child Who Dips Their Hand into Water
If a child places their hand into a vessel of water, then: if it is known that the child's hand had najasah on it, the water becomes impure. If it is not known whether the hand was impure, the water does not become impure — however, it is better to use different water for Wudu. Fatawa Razawiyyah, Bahar-e-Shariat
The Rulings on Wells — How to Purify an Impure Well
💡 The Wisdom Behind the Shari'ah's Rulings on Water
A natural water source is such that if the ruling of impurity were applied to it without qualification — meaning that it becomes impure the moment any impure substance falls into it — humanity would be plunged into devastating hardship, or would be burdened with difficulties far beyond human capacity to bear. It is evident that springs, rivers, streams, and large pools have no covers and it is not possible to protect them from animal droppings, filth, or wild animals. For this reason, the Shari'ah has ruled that when impurity falls into such water, it cannot overcome the water's natural purity — as long as the water's colour, smell, or taste does not change.
In contrast, vessels such as clay pots, pitchers, and basins are easy to purify after becoming impure. The Shari'ah has therefore ruled that if they become impure, they should be washed and cleaned in the established manner. The water tanks and underground reservoirs that are common today fall under the same ruling — if they become impure, they must be washed three times and dried with a cloth each time.
Wells, however, do not fall into the category of large pools whose water is considered always flowing and therefore always pure — nor are they as simple to purify as everyday vessels. For this reason, the Shari'ah — in consideration of human needs and real-world circumstances — has laid down several distinct methods for purifying a well, each applicable according to the nature and severity of the impurity involved.
A — All the water must be removed in the following situations:
1The urine of a human being or any animal falls into the well — or flowing blood — or even a single drop of any type of alcohol — or an impure piece of wood, a najis garment, or any other impure object falls into the well.
2The dung or urine of animals whose meat is not permissible to eat falls into the well — or the droppings of a hen or a duck fall into it.
3A human being, a goat, a dog, or any other animal of similar or greater size that has flowing blood in its body falls into the well and dies — or an unborn child, or a child born dead, falls into it — even if the deceased child had been washed prior to falling in.
4A rooster, a hen, a cat, a mouse, a lizard, or any other animal that has flowing blood in its body dies inside the well and swells up or bursts — or two cats die inside it — or a pig falls into the well even if it does not die — or the bone of a pig falls into it.
5A non-Muslim deceased person falls into the well — even if they had been washed a hundred times — or their finger or nail merely makes contact with the water.
6Six or more mice fall into the well and die — even if they do not swell up or burst — or the tail of a lizard or mouse is severed and falls into the well.
7A shoe or a ball falls into the well and it is certain that it was impure.
8An animal is retrieved alive from the well, but its mouth had been submerged in the water and its saliva is impure or doubtful — in all of these situations, all of the water in the well must be removed.
B — Between forty and sixty buckets of water must be removed in the following situations:
1A pigeon, a cat, or a hen falls into the well and dies.
2Three, four, or five mice fall into the well and die.
3A stray hen falls into the well and is retrieved alive.
C — Between ten and twenty buckets of water must be removed in the following situations:
1A mouse, a mole, a sparrow, a lizard, a gecko, or any other small animal of similar or lesser size that has flowing blood falls into the well and dies, and it has not yet swelled up or burst.
2Two mice fall into the well and die.
3A mouse falls into the well and its mouth is submerged in the water.
D — Removing a few buckets out of caution is recommended (mustahabb) in the following situations:
1A shoe or a ball falls into the well and it is not certain that it was impure.
2Any animal other than a pig falls into the well and is retrieved alive, and it is not known with certainty that there was impurity on its body, and its mouth had not been submerged in the water.
3An animal whose saliva is pure — such as a goat — falls into the well and is retrieved alive.
4A piece of a child's bathing cloth falls into the well and it is not known whether it had impurity on it.
5A person without Wudu or a person in a state of major ritual impurity (janabah) — upon whom Ghusl is obligatory — enters the well without necessity, and there is no impurity on their body.
E — The ruling of impurity is not applied — out of necessity — in the following situations:
1An aquatic animal — meaning one that is born and lives in water — dies inside the well or falls into it already dead, even if it has swelled up or burst. However, if it bursts and its parts dissolve into the water, drinking that water becomes forbidden (haram).
2Animals that do not have flowing blood in their bodies — such as mosquitoes, flies, and similar creatures — die inside the well or fall into it already dead.
3A clay pot, a bucket, or any other vessel that is ordinarily kept on the ground is lowered into the well or falls into it. Similarly, a lota (water jug) that is used for bathroom purposes but is kept separate from the place of impurity falls into the well — the well does not become impure as long as no actual impurity is established.
4Non-Muslim individuals lower their water vessels into the well to fill them, or stand on the edge and bathe, or wash their garments such that splashes fall into the well — as long as no impurity is established with certainty. The mere assumption that their vessels or clothes are probably impure is not sufficient to declare the well impure — otherwise, the sweets, milk, and ghee sold in markets would all have to be considered forbidden and impure, and that would constitute an undue hardship, which is repelled by explicit textual evidence. That said, it is advisable to protect the well — especially a mosque well — from their use. If the well is a public one that cannot be restricted, then this falls under the category of necessity.
5Animal droppings, cow dung, and camel dung — although impure — fall into the well in a dry or wet state, whole or broken into pieces. Out of necessity, a small amount of these is pardoned. A small amount is what an observer would consider to be little — regardless of whether the well is in a city or a village, and regardless of whether it has a cover or not. However, if the amount is large, the well will be ruled impure and all of its water must be removed.
6The droppings of permissible flying birds — such as pigeons and sparrows — or the droppings of birds of prey — such as kites, sparrowhawks, or falcons — fall into the well. Or the urine of a mouse or a bat falls into it.
7Extremely fine drops of urine — no larger than the tip of a needle — or impure dust fall into the well. In these cases, the well does not become impure. Durr al-Mukhtar, Radd al-Muhtar, Al-Fatawa al-Alamgiriyyah, Fatawa Razawiyyah
Frequently Asked Questions
Which types of water are permissible for Wudu and Ghusl?
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Rainwater, river water, stream water, spring water, ocean water, well water, melted snow, and hail water are all permissible for Wudu and Ghusl. These are pure in themselves and purifying for others.
Can Wudu be performed with tea, juice, or broth?
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No. Any liquid that has been mixed with something to the extent that it is no longer referred to as plain water in common speech — such as tea, juice, broth, or rose water — cannot be used for Wudu or Ghusl. However, if soap or sidr leaves are added for the purpose of removing dirt and the water remains thin, Wudu is still permissible.
Does flowing water become impure if najasah falls into it?
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No. Flowing water does not become impure simply because najasah falls into it — as long as its colour, smell, or taste does not change. If any of these attributes change, the water becomes impure. Large pools and dah dar dah ponds carry the same ruling as flowing water.
Can used Wudu water that dripped from the body be reused?
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No. Water that drips from the body during Wudu or Ghusl is pure, but it cannot be used again for Wudu or Ghusl. However, if such drops fall into a vessel and the clean water in the vessel is greater in quantity, the vessel of water may still be used.
What should be done if a well becomes impure?
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The ruling depends on the nature of the impurity. If a large animal or urine fell in, all the water must be removed. If a cat or hen died in it, between forty and sixty buckets must be removed. If a small animal such as a mouse died in it, between ten and twenty buckets are sufficient. If the matter is doubtful, removing a few buckets as a precaution is recommended.
Can a teacher use water collected by a student who is a minor?
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No. Water collected by a minor child becomes the child's lawful property in Islamic law. It may only be used by the child's parents or the person they serve as an employee. Using it without authority — even with the child's permission — is not permissible, and doing so makes the person sinful even if the Wudu itself remains valid.
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