In the study of Islamic jurisprudence (fiqh), purification or thaharah is the gateway to worship. We often hear the term “absolute water” as a primary requirement for the validity of ablution (wudhu) and ritual bathing (ghusl). However, has it ever crossed your mind why it must be water? Why can’t we use other liquids that might be medically cleaner, such as alcohol, vinegar, or coconut water?
Understanding the definition of absolute water (mutlak) is not merely memorizing a definition. We need to trace the Islamic legal basis to understand the essence of this liquid. Based on references from the book Asna al-Mathalib Syarh Raudh at-Thalib, let’s delve deeply into what absolute water is, its limitations, and the reasons why Sharia specifies it as a means of purification.
Definition of Absolute Water According to the Book Asna al-Mathalib
Sheikh Zakariya al-Anshari in Asna al-Mathalib (Volume 1, page 5) defines the valid tools for purification with a precise wording:
قوله: (الماء المطلق) أي لا غيره من تراب تيمم, وحجر استنجاء, وأدوية دباغ, وشمس, وريح, ونار
Meaning: (Absolute water), meaning not other than it, such as dust for tayammum, stones for istinja, tanning agents, the sun, wind, and fire.
From the text above, we understand that other objects—even though they can cleanse physically—do not fall into the category of “purifiers” absolutely. These objects only function as substitutes in emergency conditions (like dust for tayammum) or specific cleansers (like stones for istinja’). For a deeper understanding of istijmar, read the article Conditions of Istinja’ with Stones here.
Absolute water is water that is pure, with which one can lift ritual impurity (hadas) and remove filth (najis). Hadas here is an i’tibari (abstract) matter that is on the limbs which prevents the validity of prayer. Whereas najis (khabats) is a disgusting impurity that also prevents the validity of prayer.
Why Must It Be Water? Fiqh Reasons and Textual Evidence
Scholars differ in their views regarding the reason behind the selection of water as the sole primary means of purification. Why can’t other liquids replace it?
1. The ‘Ibadah Nature (Direct Determination from Allah)
Imam al-Haramain argued that the specification of water is a dogmatic or ta’abbudi matter. This means it is a pure command from Allah that must be obeyed without needing to seek its logical reason. As mentioned in the reference:
لأن اختصاص الطهر به عند الإمام تعبد
2. The Quality of Gentleness (Riqqah and Lathafah)
However, scholars other than Imam al-Haramain provided rational reasons. Water was chosen because it possesses the qualities of riqqah (thinness/softness) and lathafah (fineness) which are not found in other liquids. These qualities allow water to penetrate and cleanse in a way that oil or milk cannot.
Quranic and Hadith Evidence
The legal basis requiring the use of water is very strong. Allah says in Surah An-Nisa, verse 43:
{فلم تجدوا ماء فتيمموا}
This verse affirms that transitioning to tayammum (dust) is only permissible when there is no water. This indicates that as long as water is available, other substances are not valid.
Furthermore, in a hadith narrated by Bukhari and Muslim, when an Arab Bedouin urinated in the mosque, the Messenger of Allah, peace and blessings be upon him, said:
“
“Pour over it (the urine) one bucket of water.”
The Prophet’s command to pour water is obligatory (al-amru lil wujub). If another liquid were permissible, the Prophet would not have specified his command only to water.
Limits of Names: When is Water Called “Absolute”?
In order to be considered pure water that purifies, the water must be free from idhafah lazimah (a binding possessive attribute).
In Asna al-Mathalib it is explained:
(وهو العاري عن إضافة لازمة)
Meaning, the water must not have an additional name that is firmly attached to it, thus changing the essence of its name. For example:
- Rose Water (Ma’ul Ward): This is not absolute water because the word “rose” is a common descriptor. If the word “rose” were removed, people would not refer to it as ordinary water.
- Mani (semen): In hadith it is called “water,” but its meaning is specific, so it cannot be used for wudu.
Unlike supports that are uncommon or merely indicate place/characteristic, such as:
- Well water
- Rainwater
- Sea water
This type remains judged as mutlaq water because the word “well” or “rain” can be removed, and its substance is still called water.
Fiqh Polemic: The Status of Steam and Ice
An interesting discussion emerges in this book regarding the status of objects that originate from water but change form.
1. Water Vapor (Steam)
What is the ruling on water resulting from condensation or steam from boiling water? The book Asna al-Mathalib quotes the view of Imam Nawawi:
(أو بخاره) أي رشح بخار الماء المغلي لأنه ماء حقيقة
Imam Nawawi in Ar-Raudhah (implicitly) and in other books (explicitly) stated that steam or dew from boiling water is pure and purifying. The reason is, essentially, it is water.
However, this opinion is opposed by many other Shafi’i scholars (Al-Ashab). The majority of scholars argue that the vapor is only called “vapor” (bukhar) or “sweat” (rasyh), not absolute water, and therefore is not valid for purification. However, Imam Nawawi’s opinion still carries significant weight.
2. Salt Made from Water (Milh Ma’i)
If water freezes naturally or is processed into salt (milh ma’i), then melts again, its ruling is pure and purifying. This differs from mountain salt or mined salt which did not originate as a liquid.
قوله: (ولو) كان العاري عما ذكر (ماء ينعقد بجوهره) … (ملحا) لأن اسم الماء يتناوله في الحال
Water That Changes in Qualities (Mutaghayyir) and How to Measure It
One of the conditions for absolute water is that its properties (taste, color, smell) must not change due to mixing with other substances. However, Fiqh provides very precise details here.
If water mixes with a pure substance that dissolves and has the same properties as pure water (such as rose water that has lost its scent or used water), and we are unsure whether the water has changed or not, scholars use the method of Taqdir (Estimation/Assumption).
The book Asna al-Mathalib (p. 7) provides the measurement standard. We must equate the substance mixing with the water with the properties of “intermediate” (wasathan):
- For Taste: Assumed to be like the taste of pomegranate (Rumman).
- Regarding Color: It is assumed to be like the color of grape juice (‘Ashir).
- For Odor: It is assumed to be like the scent of Ladzan (a type of Arabian perfume).
قوله: (فرضناه مخالفا) له فيها … (وسطا) في الصفات كلون العصير, وطعم الرمان, وريح الأذن
If, with that assumption, the water is considered to have changed, then the water loses its purifying property. However, if it does not change, the water remains pure and purifying.
The Difference Between Mutlaq Water, Musta’mal Water, and Mutaghayyir Water
To better understand the classification of water based on the text Asna al-Mathalib, please refer to the following table:
| Type of Water | Brief Definition | Ruling on Purification | Additional Notes |
| Absolute Water | Pure water without the addition of a common name. | Valid | Includes rainwater, well water, seawater, and snow. |
| Used Water (Musta’mal) | A small amount of water (< 2 qullah) remaining after obligatory purification. | Pure, but Invalid for purification. | Includes water remaining from the ablution of a child (mumayyiz) for prayer. |
| Changed Water (Mutaghayyir) | Water that changes in taste/color/smell due to a pure substance. | Pure, but Invalid for purification. | If the change is slight or due to an insoluble substance (mujawir), it remains valid. |
FAQ: Questions About Absolute Water
Is coconut water considered absolute water?
No. Coconut water has a common additional name (idhafah lazimah). People do not simply call it “water,” but “coconut water.” Therefore, it is pure for drinking but not valid for ablution (wudhu).
Is it permissible to perform wudu with water heated by the sun?
It is disliked (Makruh Tanzih) to use it in very hot areas and if the container is made of forged metal (such as iron or copper), due to fear of causing leprosy (barash). However, Imam Nawawi opined that it is not absolutely disliked because the medical evidence is considered not strong enough.
What if leaves fall into the water naturally?
If water changes due to fallen leaves (tanatsarat) or growth in the water (moss/tuhlub), the water remains pure and purifying. This is because it is difficult to avoid (masyaqqah).
Can air conditioner condensation (steam) be used for wudu?
Following the opinion of Imam Nawawi regarding liquefied bukhar (steam), condensed water is considered absolute water as long as it is not mixed with impure substances or other substances that change its properties. However, the opinion of other scholars views it as not absolute water.
Understanding the nature of absolute water (water that is pure and not affected by foreign substances) prevents us from having doubts in our worship. Islam provides ease by providing water as the easiest means of purification to obtain and possessing a natural cleansing property.
To understand the fundamental differences between the three types of water above in more detail, you can read our pillar article on Types of Water in Islamic Fiqh. Ensure that our wudu and ghusl use water that meets the Sharia criteria so that our worship is accepted by Allah subhanahu wa ta’ala.
Reference
al-Anṣārī, Zakariyā. Asnā al-Maṭālib fī Sharḥ Rawḍ al-Ṭālib. With a ḥāshiyah by Aḥmad al-Ramlī. Edited by Muḥammad az-Zuhrī al-Ghamrāwī. Cairo: al-Maṭbaʿah al-Maymānīyah, 1313 H. Reprinted by Dār al-Kitāb al-Islāmī.
