Fatwa ID: 09451
Answered by Mufti Sakib Shadman
Question:
I had woken up and found drops of wetness on my underwear these spot were located on the upper parts of my underwear, they didn’t have any odor also, I am confused wether these drops are sweat or urine or madhi, what ruling should I apply?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Assuming you did not experience a wet dream, if you are sure that the drops of wetness were not Mani (semen which is ejaculated upon climax), and that they were either Madhi (preseminal fluid) or urine, then Ghusl (bath) will not be compulsory upon you. [1, 2] You must purify/wash the soiled portion of your clothes/body before performing Wudhu and praying.
If you are uncertain whether the liquid was Mani, then you must perform Ghusl out of precaution. Moreover, if you were certain that the drops were Mani, then you must perform Ghusl.
If you did experience a wet dream, then you must perform Ghusl unless you are certain that the drops consisted of urine or sweat, and not Madhi or Mani. If you are uncertain in this regard, then you must perform Ghusl. [3]
Only Allah ﷻ knows best.
Written by Mufti Sakib Shadman
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَإِنْ رَأَى بَلَلًا إلَّا أَنَّهُ لَمْ يَتَذَكَّرْ الِاحْتِلَامَ فَإِنْ تَيَقَّنَ أَنَّهُ وَدْيٌ لَا يَجِبُ الْغُسْلُ وَإِنْ تَيَقَّنَ أَنَّهُ مَنِيٌّ يَجِبُ الْغُسْلُ وَإِنْ تَيَقَّنَ أَنَّهُ مَذْيٌ لَا يَجِبُ الْغُسْلُ وَإِنْ شَكَّ أَنَّهُ مَنِيٌّ أَوْ مَذْيٌ قَالَ أَبُو يُوسُفَ – رَحِمَهُ اللَّهُ تَعَالَى -: لَا يَجِبُ الْغُسْلُ حَتَّى يَتَيَقَّنَ بِالِاحْتِلَامِ، وَقَالَا: يَجِبُ.
Al-Fatāwa al-Hindiyyah, 2nd ed., 1892 (Vol.1, pg.15, Amiriya Press)
[2]
وَلَا يَجِبُ الْغُسْلُ اتِّفَاقًا فِيمَا إذَا تَيَقَّنَ أَنَّهُ وَدْيٌ تَذَكَّرَ الِاحْتِلَامَ أَوْ لَا أَوْ شَكَّ أَنَّهُ مَذْيٌ أَوْ وَدْيٌ وَلَمْ يَتَذَكَّرْ الِاحْتِلَامَ أَوْ تَيَقَّنَ أَنَّهُ مَذْيٌ وَلَمْ يَتَذَكَّرْ الِاحْتِلَامَ، وَيَجِبُ الْغُسْلُ عِنْدَهُمَا لَا عِنْدَ أَبِي يُوسُفَ فِيمَا إذَا شَكَّ أَنَّهُ مَنِيٌّ أَوْ مَذْيٌ أَوْ مَنِيٌّ أَوْ وَدْيٌ وَلَمْ يَتَذَكَّرْ الِاحْتِلَامَ فِيهِمَا، وَهَذَا التَّقْسِيمُ، وَإِنْ لَمْ أَجِدْهُ فِيمَا رَأَيْت لَكِنَّهُ مُقْتَضَى عِبَارَتِهِمْ لَكِنْ قَالَ فِي فَتْحِ الْقَدِيرِ التَّيَقُّنُ مُتَعَذِّرٌ مَعَ النَّوْمِ وَفِي الْخُلَاصَةِ وَلَسْنَا نُوجِبُ الْغُسْلَ بِالْمَذْيِ لَكِنَّ الْمَنِيَّ يَرِقُّ بِإِطَالَةِ الْمُدَّةِ فَتَصِيرُ صُورَتُهُ صُورَةَ الْمَذْيِ لَا حَقِيقَةَ الْمَذْيِ اهـ
Al-Bahr Al-Rāiq, 2nd ed. (Vol.1, pg.59, Dār Al-Kitab Al-Islami)
[3]
وَلَا يَجِبُ اتِّفَاقًا فِيمَا إذَا عَلِمَ أَنَّهُ وَدْيٌ مُطْلَقًا، وَفِيمَا إذَا عَلِمَ أَنَّهُ مَذْيٌ أَوْ شَكَّ فِي الْأَخِيرَيْنِ مَعَ عَدَمِ تَذَكُّرِ الِاحْتِلَامِ؛ وَيَجِبُ عِنْدَهُمَا فِيمَا إذَا شَكَّ فِي الْأَوَّلَيْنِ أَوْ فِي الطَّرَفَيْنِ أَوْ فِي الثَّلَاثَةِ احْتِيَاطًا، وَلَا يَجِبُ عِنْدَ أَبِي يُوسُفَ لِلشَّكِّ فِي وُجُودِ الْمُوجِبِ
Raddul Muhtār, 2nd ed., 1966 (Vol.1, pg.163, Mustafa al-Babi al-Halabi & Dār Al-Fiqr)