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عَنْ أَبِي هُرَيْرَةَ رَضيَ اللهُ عنه قَالَ: إِنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَهَى أَنْ يُسْتَنْجَى بِرَوْثٍ أَوْ عَظْمٍ، وَقَالَ: «إِنَّهُمَا لَا تُطَهِّرَانِ».

The Prophet (may Allah's peace and blessings be upon him) forbade anyone who relieves himself, whether by urinating or defecating, from using animal bones or dung and dry animal waste for cleaning, and he said: They do not remove the impurity, nor do they purify it.

• Explanation of some of the etiquettes of relieving oneself and performing Istinjā’.
• Prohibition of using dung for Istijmār (dry cleansing), because it is either impure or because it is the food of the jinn's animals.
• Prohibition of using bones for Istijmār, because it is either impure or because it is the food of the jinn themselves.

سنن الدارقطني (1/ 88) (152). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (1/ 355). سبل السلام، للصنعاني (1/ 118). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (1/ 374).

عَنْ عَائِشَةَ أُمِّ المؤْمنينَ رَضيَ اللهُ عنها: أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا خَرَجَ مِنَ الغَائِطِ قَالَ: «غُفْرَانَكَ».

When the Prophet (may Allah's peace and blessings be upon him) came out of the place where he answered the call of nature, he would say: I ask You for (Your forgiveness), O Allah.

• It is recommended to say 'Ghufrānak' upon leaving the lavatory.
• The Prophet (may Allah's peace and blessings be upon him) used to ask for the forgiveness of his Lord in all conditions.
• It was said about the reason for asking for forgiveness after relieving oneself: It is due to the shortcoming in giving thanks to Allah for His many blessings, which include the facilitation to make it easy to remove what is harmful. I ask for Your forgiveness for being distracted from Your remembrance while answering the call of nature.

سنن أبي داود (1/ 24) (30). سنن الترمذي (1/ 57) (7). سنن ابن ماجه (1/ 200) (300). مسند أحمد (42/ 124) (25220). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (1/ 351). منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان (1/ 397).

عَنْ سَلْمَانَ رَضيَ اللهُ عنه قَالَ: قَالَ لَنَا الْمُشْرِكُونَ: إِنِّي أَرَى صَاحِبَكُمْ يُعَلِّمُكُمْ حَتَّى يُعَلِّمَكُمُ الْخِرَاءَةَ، فَقَالَ: أَجَلْ، إِنَّهُ نَهَانَا أَنْ يَسْتَنْجِيَ أَحَدُنَا بِيَمِينِهِ، أَوْ يَسْتَقْبِلَ الْقِبْلَةَ، وَنَهَى عَنِ الرَّوْثِ وَالْعِظَامِ وَقَالَ: «لَا يَسْتَنْجِي أَحَدُكُمْ بِدُونِ ثَلَاثَةِ أَحْجَارٍ».

Salmān al-Fārisi (may Allah be pleased with him) reported: The polytheists mockingly said to us: Your Prophet teaches you everything; he even teaches you how to relieve yourselves, whether in urinating or defecating! Salmān said: Yes, he taught us the etiquette of relieving oneself. Among what he taught us is that he (may Allah's peace and blessings be upon him) forbade us from cleaning ourselves with the right hand after relieving ourselves, out of respect and to keep it clean from impurity. He also forbade us from facing the Ka‘bah while urinating or defecating. And he forbade us from using animal dung or bones for Istijmār (dry cleansing). Furthermore, he instructed that one in a state of Hadath (ritual impurity) should not suffice with fewer than three stones when performing Istijmār.

• Highlighting the comprehensiveness and perfection of the Islamic Shariah in addressing everything that people need.
• Clarification of some of the etiquettes of using the restroom and performing Istinjā’ (cleansing after relieving oneself).
• The prohibition of facing the Qiblah while urinating or defecating because of his statement: "He forbade us," and the basic ruling is that prohibition indicates unlawfulness.
• The prohibition of making Istinjā’ or Istijmār with the right hand out of respect for it.
• The superiority of the right hand over the left, because the left hand is used for removing impurities and filth, while the right hand is used for everything else.
• It is obligatory to remove impurity using water or stones, whether the impurity is small or large in amount.
• The prohibition of using fewer than three stones for Istijmār, because fewer than three stones usually do not achieve proper cleansing.
• Everything that achieves the intended purpose of purification and cleansing is sufficient. The Prophet (may Allah's peace and blessings be upon him) specifically mentioned stones because they were the most commonly used; thus, the ruling is not restricted to them alone.
• It is recommended to end Istijmār with an odd number. So, if cleanliness is achieved with four, it is recommended to add a fifth, and so on, based on the statement of the Prophet (may Allah's peace and blessings be upon him): (Whoever performs Istijmār, let him do so with an odd number).
• The prohibition of using animal dung for Istijmār is because it is either impure or because it serves as fodder for the animals of the jinn.
• The prohibition of using bones for Istijmār is because it is either impure or serves as food for the jinn themselves.

صحيح مسلم (1/ 224) (262). مشارق الأنوار على صحاح الآثار، عياض بن موسى اليحصبي السبتي. معجم اللغة العربية المعاصرة، أحمد مختار عبد الحميد عمر بمساعدة فريق عمل. توضيح الأحكام شرح بلوغ المرام، عبد الله بن عبد الرحمن البسام. تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، صالح بن فوزان بن عبد الله الفوزان. فتح ذي الجلال والإكرام شرح بلوغ المرام، محمد بن صالح العثيمين. منحة العلام في شرح بلوغ المرام، عبد الله صالح الفوزان. شرح سنن أبي داود، عبد المحسن بن حمد بن عبد المحسن العباد.

عن أبي هريرة رضي الله عنه مرفوعًا: «اتقوا اللَّعَّانَيْن» قالوا: وما اللَّعَّانَانِ يا رسول الله؟ قال: «الذي يَتَخَلَّى في طريق الناس، أو في ظِلِّهم».

Avoid the two things that provoke curse from people, for the one who does any of them is usually abused and reviled by others. These two things are: relieving oneself on the pathways used by people or in the shade, where they take shelter. A similar meaning occurs in the verse that reads: {And do not abuse those they invoke other than Allah, lest they abuse Allah in enmity without knowledge} [Sūrat al-An‘ām: 108]. In other words: Do not cause them to abuse Allah, the Almighty, by abusing their gods. Similarly, the Prophet (may Allah's peace and blessings be upon him) prohibited that a man should abuse his father and mother. Thereupon, the Companions asked: “Would anyone abuse his own parents?” He said: “Yes. He abuses someone else’s father and that person retaliates by abusing his father and mother.” So it is as if he himself has cursed his own parents, because he was the reason behind it. “The one who relieves himself on people’s roads;” meaning: he urinates or defecates in the places where people walk and pass through. This is undoubtedly prohibited, regardless of whether it is done by a resident or a traveler, as it causes harm to the people. In the Qur'an, Allah, the Almighty, says: {And those who harm believing men and believing women for [something] other than what they have earned have certainly born upon themselves a slander and manifest sin} [Sūrat al-Ahzāb: 58]. If, however, a person relieves himself on a road not frequented by people, there is nothing wrong with that, given the lack of harm. “Or in their shade;” meaning: he relieves himself in the shade, where people take shelter and rest. There is nothing wrong, however, if one answers the call of nature in the shade in empty places that are not used or frequented by people, given the lack of harm. The Messenger (may Allah’s peace and blessings be upon him) would sometimes relieve himself in the shade of a host of palm trees.

صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. معالم السنن (شرح سنن أبي داود)، أبو سليمان حمد بن محمد المعروف بالخطابي، الناشر: المطبعة العلمية، حلب، الطبعة: الأولى 1351هـ، 1932م. فيض القدير شرح الجامع الصغير، زين الدين محمد عبد الرؤوف المناوي، المكتبة التجارية الكبرى، مصر، الطبعة: الأولى 1356هـ. توضيح الأحكام مِن بلوغ المرام، عبد الله بن عبد الرحمن البسام، مكتبة الأسدي، مكة المكرّمة، الطبعة: الخامِسَة 1423هـ، 2003م. فتح ذي الجلال والإكرام شرح بلوغ المرام، محمد بن صالح العثيمين، تحقيق: صبحي بن محمد رمضان، وأم إسراء بنت عرفة، المكتبة الإسلامية، الطبعة: الأولى 1427هـ. سبل السلام، محمد بن إسماعيل الصنعاني، دار الحديث، الطبعة: بدون طبعة وبدون تاريخ.

عن أبي هريرة رضي الله عنه أنَّه كان يَحمِل مع النبي صلى الله عليه وسلم إدَاوَة لوَضوئِه وحاجَتِه، فَبَيْنَما هو يتْبَعُه بها، فقال: «مَنْ هذا؟» فقال: أنا أبو هريرة، فقال: «ابْغِني أحجارًا أسْتَنْفِض بها، ولا تأتِني بعَظْم ولا بِرَوْثَة». فأتيتُه بأحجار أحْمِلها في طرَف ثوبي، حتى وضعتُها إلى جَنْبه، ثم انصرفتُ حتى إذا فَرَغ مشيْتُ، فقلتُ: ما بالُ العَظْم والرَّوْثَة؟ قال: «هما مِنْ طعام الجِنِّ، وإنه أتاني وَفْدُ جِنِّ نَصِيبين، ونِعْمَ الجن، فسألوني الزَّادَ، فدَعَوْتُ اللهَ لهم أن لا يَمُرُّوا بعَظْم ولا برَوْثة إلَّا وجدوا عليها طعامًا».

Abu Hurayrah was walking behind the Prophet (may Allah's peace and blessings be upon him) while he was carrying a pot for the Prophet's ablution and cleansing purposes (from impurity). The Prophet (may Allah's peace and blessings be upon him) commanded him to bring him some stones which he could use to cleanse himself after answering the call of nature. He instructed him not to bring any bones or animal dung. So Abu Hurayrah brought him some stones in the corner of his garment, put them next to him, and then left. When the Prophet (may Allah's peace and blessings be upon him) had answered the call of nature, Abu Hurayrah asked him why he did not want to use bones and animal dung to cleanse himself with. The Prophet (may Allah's peace and blessings be upon him) told him that they were from the food of the Jinn. A delegation from the Jinn of Nasībayn — a famous city between Syria and Iraq — had once visited the Prophet, who lauded them, and asked him for food. So the Prophet (may Allah's peace and blessings be upon him) prayed that they would find food on any bones and animal dung that they would ever pass by. The meaning of this was further specified and clarified in Sahīh Muslim: "For you is each bone on which the name of Allah is mentioned. When it falls in your hand, it will have plenty of flesh; and each piece of dung is fodder for your beasts."

- صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. - إرشاد الساري لشرح صحيح البخاري، لأحمد بن محمد بن أبى بكر بن عبد الملك القسطلاني القتيبي المصري، الناشر: المطبعة الكبرى الأميرية، مصر، الطبعة: السابعة، 1323 هـ. - عمدة القاري شرح صحيح البخاري، لمحمود بن أحمد الحنفى بدر الدين العينى، الناشر: دار إحياء التراث العربي – بيروت. - لسان العرب, محمد بن مكرم بن على ابن منظور الأنصاري, دار صادر – بيروت, الطبعة: الثالثة - 1414 هـ. - النهاية في غريب الحديث والأثر, مجد الدين أبو السعادات المبارك بن محمد ابن الأثير , الناشر: المكتبة العلمية - بيروت، 1399هـ - 1979م, تحقيق: طاهر أحمد الزاوى - محمود محمد الطناحي. - التوضيح لشرح الجامع الصحيح, عمر بن علي بن أحمد ابن الملقن, ت: دار الفلاح للبحث العلمي وتحقيق التراث, دار النوادر، دمشق – سوريا, الطبعة: الأولى، 1429 هـ - 2008 م.