Fatwa ID: 07847
Written by Alimah Saniyah bint Asrar
Question:
When making Istibra in the past, if one had a habit of trying to minimise tissue use, so much so, that the layer of tissue could/would have been so thin that wetness of the impurity got through the tissue and went on the finger yet one would wash the hands after this but in a manner where one washed the hands 3x (without allowing time for drying in between) and only about three seconds of washing or so whilst interlacing hands and rubbing around and after this washing one would carry on with Wudu so this washing of the hands he also took it as washing of the hands for Wudu.
In such a case, would it be reasonable that impurity spread or even here, would one assume no impurity spread and Wudu and prayers were all valid?
(The fear is that if the Najasa was on the finger and one washed the hands 3 times without giving time for drying in between each wash then this may have spread the impurity on the hands and then to other parts of the body during Wudu).
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
In the aforementioned case, since you washed your hands once, you would assume that no impurity spread and that the Wudu and all prayers were valid. Simply washing the hands once and then doing Wudu would suffice.
(ويجوز تطهير النجاسة بالماء، وبكل مانع) أي سائل (طاهر) قالع للنجاسة كما عبر عنه بقوله (يمكن إزالتها به) بأن ينعصر بالعصر، وذلك (كالخل وماء الورد) والماء المستعمل ونحو ذلك كالمستخرج من البقول، لأنه قالع ومزيل، والطهورية بالقلع والإزالة للنجاسة الجاورة، فإذا انتهت أجزاء النجاسة يبقى طاهرًا بخلاف نحو لبن وزيت، لأنه غير قالع.
الجوهرة النيرة على مختصر القدوري ١/٣٦
(قَوْلُهُ: وَيَجُوزُ تَطْهِيرُ النَّجَاسَةِ بِالْمَاءِ وَبِكُلِّ مَائِعٍ طَاهِرٍ) .
وَقَالَ مُحَمَّدٌ وَزُفَرُ وَالشَّافِعِيُّ لَا يَجُوزُ إلَّا بِالْمَاءِ الْمُطْلَقِ؛ لِأَنَّ النَّجَاسَةَ مَعْنًى تَمْنَعُ جَوَازَ الصَّلَاةِ إلَّا بِالْمَاءِ قِيَاسًا عَلَى النَّجَاسَةِ الْحُكْمِيَّةِ وَهِيَ الْحَدَثُ قُلْنَا النَّجَاسَةُ الْحُكْمِيَّةُ لَيْسَ فِيهَا عَيْنٌ تُزَالُ فَكَانَ الِاسْتِعْمَالُ فِيهَا عِبَادَةً مَحْضَةً وَالْحَقِيقِيَّةُ لَهَا عَيْنٌ فَكَانَ الْمَقْصُودُ بِهَا إزَالَةَ الْعَيْنِ بِأَيِّ طَاهِرٍ كَانَ، بِدَلِيلِ أَنَّهُ لَوْ قَطَعَ مَوْضِعَ النَّجَاسَةِ بِالسِّكِّينِ جَازَ.
وَعَنْ أَبِي يُوسُفَ أَنَّهُ فَرَّقَ بَيْنَ الثَّوْبِ وَالْبَدَنِ، فَقَالَ لَا تَزُولُ النَّجَاسَةُ مِنْ الْبَدَنِ إلَّا بِالْمَاءِ الْمُطْلَقِ اعْتِبَارًا بِالْحَدَثِ بِخِلَافِ الثَّوْبِ فَإِنَّهَا تَزُولُ عَنْهُ بِكُلِّ مَائِعٍ طَاهِرٍ
Only Allah (عز و جل) knows best.
Written by Alimah Saniyah bint Asrar
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
