Fatwa ID: 08276
Written by Aalimah Saleha Bukhari Islam
Question:
Asalamualaikum
Recently i have been struggling a lot to make wudu and sometimes it takes me 12-16 minutes to do wudu. I always think the water on me or on my hands is used, so then i dry my hands and wait for them to dry and then continue wudu. When running my hand under the tap, some water splashes off my hand and then falls back onto it, is this water used and can no longer be used for wudu?
When washing my hands in wudu, water falls from one hand to the other, is this water used?
When washing my face, water falls from my face and back onto my hands, is this water used?
Jazakallah
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Wa alaikum as salām wa rahmatullāhi wa barakātuh,
The act of performing wudhu according to the Sunnah is sufficient to purify the area’s washed. Thereafter, if water splashes or trickles down after having washed the areas, this is not considered to be impure. You are pure (tahir) and unaffected by the splashing or trickling water since you had already attained purification through the act of wudhu.
The water splashing or dripping from your face and hands after the steps of wudhu are completed is considered pure and as such will not have any effect to purity wherever it drops – whether that’s from your face and on to your hands, or from one hand to another. [1] Any doubts remaining thereafter should be dismissed since this aligns with the Islamic jurisprudence principle ‘certainty is not lifted by doubt’ [2].
In conclusion, when any part of your body is affected by impurity (najasah), washing that part from one to three times with water will fulfil the requirement for purification and you will become pure (tahir). Thereafter anything touched by you or the water dripping or trickling from you are all considered pure. So, rest assured, that your state of purity is intact. [3]
Only Allah (عز و جل) knows best.
Written by Aalimah Saleha Bukhari Islam
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References
[1] (قَوْلُهُ: فَقُسِمَ إلَخْ) الظَّاهِرُ تَقْيِيدُهُ بِمَا إذَا كَانَ الذَّاهِبُ مِنْهُ قَدْرَ مَا تَنَجَّسَ مِنْهُ إنْ عُلِمَ قَدْرُهُ كَمَا قَدَّمْنَاهُ. (قَوْلُهُ: كَمَا مَرَّ) أَيْ: فِي الْأَبْيَاتِ الْمُتَقَدِّمَةِ حَيْثُ عَبَّرَ بِقَوْلِهِ تَصَرُّفُهُ فِي الْبَعْضِ وَهُوَ مُطْلَقٌ ط. (قَوْلُهُ: لِاحْتِمَالِ إلَخْ) أَيْ: إنَّهُ يُحْتَمَلُ كُلُّ وَاحِدٍ مِنْ الْقِسْمَيْنِ أَعْنِي الْبَاقِيَ وَالذَّاهِبَ أَوْ الْمَغْسُولَ أَنْ تَكُونَ النَّجَاسَةُ فِيهِ فَلَمْ يُحْكَمْ عَلَى أَحَدِهِمَا بِعَيْنِهِ بِبَقَاءِ النَّجَاسَةِ فِيهِ، وَتَحْقِيقُهُ أَنَّ الطَّهَارَةَ كَانَتْ ثَابِتَةً يَقِينًا لِمَحَلٍّ مَعْلُومٍ وَهُوَ جَمِيعُ الثَّوْبِ مَثَلًا ثُمَّ ثَبَتَ ضِدُّهَا وَهُوَ النَّجَاسَةُ يَقِينًا لِمَحَلٍّ مَجْهُولٍ، فَإِذَا غُسِلَ بَعْضُهُ وَقَعَ الشَّكُّ فِي بَقَاءِ ذَلِكَ الْمَجْهُولِ وَعَدَمِهِ لِتَسَاوِي احْتِمَالَيْ الْبَقَاءِ وَعَدَمِهِ، فَوَجَبَ الْعَمَلُ بِمَا كَانَ ثَابِتًا يَقِينًا لِلْمَحَلِّ الْمَعْلُومِ؛ لِأَنَّ الْيَقِينَ فِي مَحَلٍّ مَعْلُومٍ لَا يَزُولُ بِالشَّكِّ، بِخِلَافِ الْيَقِينِ لِمَحَلٍّ مَجْهُولٍ.
ص328 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب الأنجاس – المكتبة الشاملة
[2] الْيَقِيْنُ لاَ يُزَالُ بِالشَّكِّ
[3] (قَوْلُهُ: وَأَثَرِهَا) يَأْتِي بَيَانُهُ قَرِيبًا. (قَوْلُهُ: وَلَوْ بِمَرَّةٍ) يَعْنِي إنْ زَالَ عَيْنُ النَّجَاسَةِ بِمَرَّةٍ وَاحِدَةٍ تَطْهُرُ، سَوَاءٌ كَانَتْ تِلْكَ الْغَسْلَةُ الْوَاحِدَةُ فِي مَاءٍ جَارٍ أَوْ رَاكِدٍ كَثِيرٍ أَوْ بِالصَّبِّ أَوْ فِي إجَّانَةٍ، أَمَّا الثَّلَاثَةُ الْأُوَلُ فَظَاهِرٌ، وَأَمَّا الْإِجَّانَةُ فَقَدْ نَصَّ عَلَيْهَا فِي الدُّرَرِ حَيْثُ قَالَ: غَسَلَ الْمَرْئِيَّةَ عَنْ الثَّوْبِ فِي إجَّانَةٍ حَتَّى زَالَتْ طَهُرَ. اهـ. ح. (قَوْلُهُ: أَوْ بِمَا فَوْقَ ثَلَاثٍ) أَيْ: إنْ لَمْ تَزُلْ الْعَيْنُ وَالْأَثَرُ بِالثَّلَاثِ يَزِيدُ عَلَيْهَا إلَى أَنْ تَزُولَ مَا لَمْ يَشُقَّ زَوَالُ الْأَثَرِ. (قَوْلُهُ: فِي الْأَصَحِّ) قَيْدٌ لِقَوْلِهِ وَلَوْ بِمَرَّةٍ. قَالَ الْقُهُسْتَانِيُّ:
ص328 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – باب الأنجاس – المكتبة الشاملة
