Fatwa ID: 09447
Answered by Mufti Yusuf Badshah
Question:
Please tell me is impurity transfer by wet hands if hand fully wet please tell us I heard someone said transfer and some said not transfer
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Your question is ambiguous as to whether you are asking about touching impurity with wet hands or touching something while one’s hands are wet with impurity. If one touches dry impurity with wet hands, their hands do not become impure.[1] If one touches something with hands which are covered in a wet impurity, the area touched becomes impure. One must wash the impure area at least three times until the visible impurity has been removed to purify it.[2]
If there is no visible impurity and one is in doubt as to whether or not the area has come into contact with wet impurity, then they should follow their predominant opinion.[3] If they have no clear predominant opinion, then such doubts are to be dismissed.[4]
Only Allah ﷻ knows best.
Written by Mufti Yusuf Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَلَوْ وَضَعَ رِجْلَهُ الْمَبْلُولَةَ عَلَى أَرْضٍ نَجِسَةٍ أَوْ بِسَاطٍ نَجِسٍ لَا يَتَنَجَّسُ وَإِنْ وَضَعَهَا جَافَّةً عَلَى بِسَاطٍ نَجِسٍ رَطْبٍ إنْ ابْتَلَّتْ تَنَجَّسَتْ وَلَا تُعْتَبَرُ النَّدَاوَةُ هُوَ الْمُخْتَارُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ نَاقِلًا عَنْ الْفَتَاوَى
Fatawa Hindiyyah, vol. 1, pg. 47, Darul Fikr
[2]
يَجُوزُ رَفْعُ نَجَاسَةٍ حَقِيقِيَّةٍ عَنْ مَحَلِّهَا) وَلَوْ إنَاءً أَوْ مَأْكُولًا عُلِمَ مَحَلُّهَا أَوْ لَا (بِمَاءٍ لَوْ مُسْتَعْمَلًا) بِهِ يُفْتَى
Raddul Muhtar, vol. 1, pg. 309, Darul Fikr
وَكَذَا يَطْهُرُ مَحَلُّ نَجَاسَةٍ) أَمَّا عَيْنُهَا فَلَا تَقْبَلُ الطَّهَارَةَ (مَرْئِيَّةٍ) بَعْدَ جَفَافٍ كَدَمٍ (بِقَلْعِهَا) أَيْ: بِزَوَالِ عَيْنِهَا وَأَثَرِهَا وَلَوْ بِمَرَّةٍ أَوْ بِمَا فَوْقَ ثَلَاثٍ فِي الْأَصَحِّ
Raddul Muhtar, vol. 1, pg. 328, Darul Fikr
وَإِنْ كَانَتْ غَيْرَ مَرْئِيَّةٍ يَغْسِلُهَا ثَلَاثَ مَرَّاتٍ. كَذَا فِي الْمُحِيطِ وَيُشْتَرَطُ الْعَصْرُ فِي كُلِّ مَرَّةٍ فِيمَا يَنْعَصِرُ وَيُبَالِغُ فِي الْمَرَّةِ الثَّالِثَةِ حَتَّى لَوْ عَصَرَ بَعْدَهُ لَا يَسِيلُ مِنْهُ الْمَاءُ وَيُعْتَبَرُ فِي كُلِّ شَخْصٍ قُوَّتُهُ وَفِي غَيْرِ رِوَايَةِ الْأُصُولِ يَكْتَفِي بِالْعَصْرِ مَرَّةً وَهُوَ أَرْفَقُ. كَذَا فِي الْكَافِي وَفِي النَّوَازِلِ وَعَلَيْهِ الْفَتْوَى. كَذَا فِي التَّتَارْخَانِيَّة وَالْأَوَّلُ أَحْوَطُ. هَكَذَا فِي الْمُحِيطِ
Fatawa Hindiyyah, vol. 1, pg. 42, Darul Fikr
[3]
وَإِنْ كَثُرَ) شَكُّهُ (عَمِلَ بِغَالِبِ ظَنِّهِ إنْ كَانَ) لَهُ ظَنٌّ
Raddul Muhtar, vol. 2, pg. 93, Darul Fikr
[4]
أَنَّ الْحَدَثَ كَانَ ثَابِتًا بِيَقِينٍ فَلَا تَحْصُلُ الطَّهَارَةُ بِالشَّكِّ، وَالْعُضْوُ وَالثَّوْبُ كُلُّ وَاحِدٍ مِنْهُمَا كَانَ طَاهِرًا بِيَقِينٍ فَلَا يَتَنَجَّسُ بِالشَّكِّ
Bada’ius Sana’i, vol. 1, pg. 65, Darul Kutubul Ilmiyyah
وَلَوْ شَكَّ فِي نَجَاسَةِ مَاءٍ أَوْ ثَوْبٍ أَوْ طَلَاقٍ أَوْ عِتْقٍ لَمْ يُعْتَبَرْ، وَتَمَامُهُ فِي الْأَشْبَاهِ
Raddul Muhtar, vol. 1, pg. 151, Darul Fikr