Wudhu In A Swimming Pool

Question:

What is the ruling regarding Wudhu in a swimming pool?

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

It is permissible to perform wudhu in a swimming pool, so long as the water is pure and meets the correct requirements and all required limbs are washed properly. 

The Fiqh of the Answer

There are two issues to consider in relation to this question. The first is the use of swimming-pool water which has been treated with chlorine or other solutions for the purpose of purification. Water is characterised in Fiqh by three qualities: smell, taste, and colour. It also possesses two essential properties: thinness and the ability to flow. The Fuqahāʾ, such as Imam ʿAlāʾuddīn al-Samarqandī(d.540 AH), state that if a pure substance is added to water, even if its colour or taste is affected, such as in the case of soapy water, the water remains valid for Wuḍū’ so long as it retains its ability to flow and its thinness is not altered. This is because, despite such changes, the name and essential qualities of water remain. On this basis, the addition of chlorine for the purpose of purification does not affect the ruling of the water, and Wuḍū’ performed with such water remains valid.

The second issue is whether Wuḍū’ is valid without an intention and without observing the prescribed order. Imam al-Qudūrī (d.428 AH) mentions that it is Mustahab to commence Wuḍū’ with an intention, and likewise Mustahab to complete it in the correct order. ʿAllāmah Shurunbulālī (d.1069 AH) defines intention as directing one’s attention towards a specific action, while Imam al-Kāsānī (d.587 AH) explains that the objective of Wuḍū’ is the purification of the limbs, which is not dependent upon either intention or order. Therefore, the validity of Wuḍū’ does not require an intention or observing the prescribed order. However, making an intention and observing the correct order is recommended, as this transforms Wuḍū’ into an act of worship and brings reward through adherence to the Sunnah, as noted by Shurunbulālī.

Taking both issues into consideration, it is permissible to perform Wuḍū’ in a swimming pool, provided that the water is pure and it meets the correct requirements and the limbs required for Wuḍū’ are washed correctly, as mentioned by Imam al-Sarūjī (d.710 AH) and Mufti Riḍā-ul-Ḥaqq.

And Almighty Allah Alone Knows Best

Maulana Abdurrahman Sidat

Trainee Mufti 

Reviewed and approved by

Mufti Asim Patel

Darul Iftaa Muadh ibn Jabal

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated. 

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.  

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

أ فَأَما إِذا كَانَ شَيْئا يطْبخ المَاء بِهِ أَو يخلط لزِيَادَة التَّطْهِير فَإِنَّهُ لَا يمُنع التوضي بِهِ وَإِن تغير لون المَاء وطعمه وَذَلِكَ نَحْو مَاء الصابون وَمَاء الأشنان إِلّا إِذا صَار غليظا لَا يُمكن تسييله على الْعُضْو فَإِنَّهُ لَا يجوز لِأَنَّهُ زَالَ عَنهُ اسْم المَاء وَمَعْنَاهُ

'" ويستحب للمتوضئ أن ينوي الطهارة ويستوعب رأسه بالمسح ويرتب الوضوء

النية» وهي لغة عزم القلب على الفعل واصطلاحا توجه القلب لإيجاد الفعل جزاما

وَبِهِ تَبَيَّنَ أَنَّ الطَّهَارَةَ عَمَلُ الْمَاءِ خِلْقَةً، وَفِعْلُ اللِسَانِ فَضْلٌ فِي الْبَابِ، حَتَّى لَوْ سَالَ عَلَيْهِ الْمَطَرُ أَجْزَأَهُ عَنْ الْوُضُوءِ، وَالْغَسْلِ فَلَا يُشْتَرَطُ لَهُمَا النََّّةُ،

١٧ لِأَنَّ الْأَمْرَ بِالْوُضُوءِ لِحُصُولِ الطَّهَارَةِ لِقَوْلِهِ تَعَالَى فِي آخِرِ آيَةِ الْوُضُوءِ (وَلَكِنْ يُرِيدُ لِيُطَهِرَكُمْ) [المائدة: ٦]، وَحُصُولُ الطَّهَارَةِ لَا يَقِفُ عَلَى النَّةِ بَلْ عَلَى اسْتِعْمَالِ الْمُطَهِّرِ فِي مَحَلٍ قَابِلٍ لِلطَّهَارَةِ،

إذْ اشْتِرَاطُهَا لِاعْتِبَارِ الْفِعْلِ الإخْتِيَارِيِّ، وَبِهِ تَبَيَّنَ أَنَّ اللَّازِمَ لِلْوُضُوءِ مَعْنَى الطَّهَارَةِ، وَمَعْنَى الْعِبَادَةِ فِيهِ مِنْ الزَّوَائِدِ، فَإِنْ اتَّصَلَتْ بِهِ النِّيَّةُ يَقَعُ عِبَادَةً، وَإِنْ لَمْ تَتَّصِلْ بِهِ لَا يَقَعُ عِبَادَةً لَكِنَّهُ يَقَعُ، وَسِيلَةً إِلَى إِقَامَةِ الصَّلَاةِ لِحُصُولِ الطَّهَارَةِ كَالسَّعْيِ إِلَى الْجُمُعَةِ وَالتَّطْهِيرُ لَا يَقِفُ عَلَى التَّرْنِيبِ لِمَا مَرَّ

" والنية سنة لتحصيل الثواب لأن المأمور به ليس إلا غسلا ومسحا في الآية

٧١ أَنَّ الشَّخصَ لَو انعْمَس بنية الوضوء ؛ يجوز إجماعاً ، وهذا ليس إلا لأنَّ الرُّكن هو التطْهِيرُ ، وقد حَصَلَ بِدونِ التَّرْيِيب

CHEMICALS) الا ارارالى

تويهر وضو ورست نهير

Fatawa Darul Uloom Zakariyya Volume:1 page: 656 (Zamzam publishers)