Istinshaq and Istijmar: Rulings, Method & Islamic Etiquette
A complete fiqh guide to two essential Islamic purification practices — Istinshaq (sniffing water into the nostrils during wudhu) and Istijmar (cleaning with dry material after relieving oneself) — with rulings from all four Sunni madhabs, authentic hadith evidence, and scholarly consensus.
What Are Istinshaq and Istijmar?
Islamic purification (taharah) extends far beyond simply washing the body. Two of the most important — yet often under-explained — practices within taharah are Istinshaq and Istijmar, both of which are rooted in authentic Prophetic guidance and carry detailed rulings across the four Sunni madhabs.
Istinshaq (الاستنشاق) refers to drawing water into the nostrils during wudhu (ablution) or ghusl (ritual bath). Its complement, istinthār (الاستنثار), is the act of blowing that water back out. Together they ensure the inner nostrils are purified as part of the complete act of wudhu.
Istijmar (الاستجمار) refers to cleaning oneself after relieving oneself (using the toilet) with solid dry material — historically stones, and today most commonly tissue paper. It is distinguished from istinja (الاستنجاء), which uses water. Both are valid; the fiqh scholars have detailed exactly when each suffices and when combining them is superior.
Understanding these two practices is essential for every Muslim seeking to perfect their taharah and establish their wudhu and ghusl on the firmest scholarly ground. This guide covers everything you need to know — with evidence, madhab positions, and practical guidance.
Part 1: Istinshaq — Sniffing Water into the Nostrils
Arabic: الاستنشاق — Definition, ruling, evidence, and method
Istinshaq literally means “to inhale” — in the context of Islamic jurisprudence, it refers to drawing water into the nostrils as part of wudhu or ghusl. The paired action of istinthār (blowing the water back out) is considered part of the same act. Together, these ensure the nasal passages are included in the purification.
The evidence for istinshaq is among the most mutawātir (mass-transmitted) in the books of hadith. The Prophet Muhammad ﷺ performed and instructed istinshaq so consistently that it has been recorded in Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan al-Tirmidhi, and Sunan al-Nasa’i, among others.
🌊 How to Perform Istinshaq — Step-by-Step Sunnah Method
Based on authentic Prophetic narrations in Sahih al-Bukhari, Muslim, and Abu Dawud
Cup water in the right hand
Take water into the palm or cupped fingers of the right hand — the same hand used for all the washing acts of wudhu. There is no fixed volume; enough water to inhale comfortably.
Inhale the water into both nostrils (Istinshaq)
Bring the water to the nose and gently inhale it into the nostrils. If not fasting, the Prophet ﷺ instructed to bālighu — be thorough, drawing water deeper into the nasal passages. If fasting, inhale moderately to avoid water reaching the throat.
Blow the water out with the left hand (Istinthār)
Using the left hand — gently pinch the nose and expel the water (istinthār). The Prophet ﷺ always used the left hand for this, keeping the right hand honoured. The left hand was also used to remove dirt and impurities in Islamic etiquette.
Repeat three times
Performing istinshaq and istinthār three times is the Sunnah confirmed by ‘Uthmān ibn ‘Affān’s narration of the Prophet’s wudhu (Sahih al-Bukhari 159, Muslim 226). One round is minimally sufficient for those madhabs that consider it obligatory.
Timing: before or after washing the face?
According to the Maliki, Shafi’i, and Hanbali madhabs, the nose is washed with the face (as part of the face’s boundaries). According to the Hanafi madhab, istinshaq is performed as a separate act after rinsing the mouth (madmadah). The order followed by the majority is: mouth → nose → face.
Ruling of Istinshaq Across the Four Madhabs
| Madhab | Ruling in Wudhu | Ruling in Ghusl | Key Position |
|---|---|---|---|
| 🟢 Hanafi Imām Abu Hanīfah | Sunnah Mu’akkadah | Wājib (Obligatory) | In wudhu, a confirmed sunnah; leaving it is reprehensible (makruh). In ghusl, it is wajib — omitting it requires repeating the ghusl. Water must reach the soft bone of the nose. |
| 🔵 Maliki Imām Mālik ibn Anas | Sunnah | Sunnah | A confirmed sunnah in both wudhu and ghusl. Not obligatory in either, but strongly recommended. Omitting it does not invalidate the wudhu or ghusl. |
| 🟡 Shafi’i Imām al-Shāfi’ī | Sunnah | Sunnah | Classified as a non-obligatory sunnah in both wudhu and ghusl. The Shafi’i school does not include the inner nostrils in the obligatory boundaries of face washing, making istinshaq a recommended addition. |
| 🔴 Hanbali Imām Ahmad ibn Hanbal | Wājib (Obligatory) | Wājib (Obligatory) | The strongest position: istinshaq is obligatory (wajib) in both wudhu and ghusl. Wudhu performed without istinshaq is incomplete and does not lift ritual impurity (hadath). The nose is considered part of the face’s obligatory boundaries. |
⚠️ References: al-Mabsut (Hanafi), al-Mudawwanah (Maliki), al-Majmu’ — Imam al-Nawawi (Shafi’i), al-Mughni — Ibn Qudamah (Hanbali).
🌙 Special Ruling for Fasting Muslims
The hadith recorded by Abu Dawud (142) and authenticated by al-Albani specifies that a fasting person should not exaggerate in istinshaq — to prevent water inadvertently reaching the throat and breaking the fast. Moderate inhalation is sufficient and does not invalidate the fast. Scholars unanimously agree on this position across all four madhabs.
Part 2: Istijmar — Cleaning with Dry Material
Arabic: الاستجمار — Definition, conditions, valid materials, and fiqh rulings
Istijmar is derived from the Arabic root jamr (stone/pebble) and originally referred to the use of stones for cleaning after relieving oneself. In contemporary fiqh, it encompasses any solid dry material used for this purpose — most commonly toilet paper and tissue.
Istijmar is an alternative to (or precursor to) istinja (cleaning with water). It is firmly established in the Sunnah and mentioned in multiple sahih narrations. The Prophet ﷺ and the Companions regularly used stones, and the Islamic legal tradition has extrapolated these rulings to all appropriate dry materials.
Crucially, istijmar is not merely an emergency measure for when water is unavailable — it is a valid act of Islamic purification in its own right, sufficient to remove najasah (ritual impurity) in most circumstances.
✅ Conditions for Valid Istijmar — All Madhabs
All five conditions must be met for istijmar to suffice as purification
Minimum Three Wipes
The Prophet ﷺ commanded three stones. The minimum is three wipes (Hanafi, Maliki, Hanbali). Shafi’is add the condition of achieved cleanliness. Use odd numbers (3, 5, 7…) as the Sunnah.
Cleanliness Must Be Achieved
The impurity must be removed from the exit area. If three wipes are insufficient, more must be used until the area is clean. Istijmar that leaves visible impurity is invalid across all madhabs.
Impurity Must Not Have Spread
The najasah must not have extended beyond the normal area of exit (the anus or urethra). If it has spread (e.g., due to diarrhoea or liquid impurity), water (istinja) becomes obligatory.
Material Must Be Solid & Pure
The material must be solid (not liquid), dry, and itself tahir (ritually clean). A wet cloth or soiled tissue would not qualify. The material must be capable of removing impurity effectively.
No Prohibited Materials
Bones, dung, food items, materials with sacred text (Quran, Names of Allah), and the right hand alone are all forbidden. The right hand may assist, but must not be the sole cleaning instrument.
Not for Liquid Najasah
Istijmar is valid only for solid or semi-solid waste from the normal exit points. Liquid impurity, urine splashed broadly, or blood requires water (istinja) for valid purification.
Valid and Forbidden Materials for Istijmar
Scholarly consensus on what may and may not be used — with Prophetic evidence
- ✔Stones and pebbles — the original Prophetic practice; dry, pure, solid
- ✔Tissue paper / toilet paper — modern equivalent accepted by all madhabs; must be unused and dry
- ✔Cloth rags or cotton — if dry, clean (tahir), and unused; not reused for this purpose
- ✔Dry leaves — of non-edible plants; must be dry and solid enough to clean effectively
- ✔Dry earth or sand — permissible in some madhab positions when nothing else is available
- ✔Solid wood pieces — if smooth, clean, and capable of removing impurity without harm
- ✖Bones — food for the jinn; explicitly prohibited by the Prophet ﷺ (Sahih Muslim 450)
- ✖Dung/manure — fodder for the animals of the jinn; prohibited in the same narration
- ✖Food items — bread, fruits, or any edible material; using food this way is considered disrespectful and forbidden
- ✖Right hand alone — the Prophet ﷺ prohibited using the right hand as the primary cleaning instrument
- ✖Materials bearing sacred text — anything inscribed with Quran verses, names of Allah, names of Prophets, or scholars
- ✖Glass, metal, or sharp objects — anything that could cause harm to the body; safety and bodily integrity are protected in Islamic law
Istinja vs Istijmar — Key Differences
Understanding which method to use, when, and how they relate to each other
💧 Istinja — Using Water
الاستنجاء بالماء
- ✔ Washing with water after the toilet
- ✔ Removes both najasah and its trace completely
- ✔ Superior to istijmar in all madhabs
- ✔ Required when impurity spreads beyond exit
- ✔ Required for liquid najasah (urine, etc.)
- ✔ Praised in Quran 9:108 — the people of Quba
🪨 Istijmar — Using Dry Material
الاستجمار بالأحجار
- ✔ Wiping with stones, tissue, or dry material
- ✔ Sufficient alone if all conditions are met
- ✔ Valid in travel, drought, unavailability of water
- ✔ Minimum three wipes; odd numbers (Sunnah)
- ✔ Cannot be used for liquid/spread impurity
- ✔ Combining with istinja is the most complete
📖 The Quranic Praise of Thorough Purification
Allah says in Surah al-Tawbah (9:108): “In it (the mosque of Quba) are men who love to purify themselves, and Allah loves those who purify themselves.” Scholars of tafsir note this verse was revealed in praise of the Companions of Quba who combined both water and dry material in their purification — an indication that the combination of istijmar and istinja (or water alone) is the highest form of purification.
Istijmar: Detailed Madhab Positions
How each of the four schools of thought rules on istijmar — similarities and differences
| Madhab | Ruling of Istijmar | Minimum Wipes | Odd Number? | Key Details |
|---|---|---|---|---|
| 🟢 Hanafi | Permissible (Mubah) Water superior | 3 wipes minimum | Preferred but not required | If impurity remains after 3 wipes, continue. The criteria is both number and cleanliness. Adds that using odd numbers is mustahabb (recommended). |
| 🔵 Maliki | Sunnah Mu’akkadah Strongly recommended act | 3 wipes (odd number) | Required (wājib on this view) | Maliki fiqh is notable in considering odd numbers obligatory, not just recommended. Three wipes with an odd number is required. Cleanliness alone without the number criterion is insufficient. |
| 🟡 Shafi’i | Permissible (Mubah) Cleanliness is the criterion | 3 wipes and cleanliness | Preferred sunnah | The Shafi’i school uniquely emphasises that the minimum is three wipes only if they achieve cleanliness. If three wipes achieve cleanliness, that suffices. If not, more are required. Cleanliness is the primary criterion. |
| 🔴 Hanbali | Permissible — Sunnah to use Water always superior | 3 wipes minimum | Required (Wājib) | The Hanbali position requires an odd number of wipes as a condition. Using an even number — even if clean — is insufficient. One must add another wipe to reach an odd number. The most stringent position on the odd-number requirement. |
📚 Sources: al-Bada’i’ al-Sana’i’ (Hanafi), al-Mudawwanah & Mukhtasar Khalil (Maliki), al-Majmu’ by al-Nawawi (Shafi’i), al-Mughni by Ibn Qudamah (Hanbali).
Frequently Asked Questions
Common fiqh questions about Istinshaq and Istijmar — answered with scholarly evidence
Explore Related Islamic Topics
Trusted Sources & Scholarly References
🔗 Internal — On DuaForAll
Deepen Your Knowledge of Islamic Purification
Explore our full library of authentic Islamic guides — from Taharah and Sunan al-Fitrah to Zakat, Fasting, and Hajj — all grounded in Quran and Sunnah with four-madhab coverage.