Fatwa ID: 07766

 

 

Answered by: Maulana Yusuf Badshah

 

 

Question:

 

 

As-salamu Aleykum wa Rahmatullahi wa Barakatuhu,

 

I have a quick question regarding the purity of a leather bag of mine. Recently, an impurity came into contact with the bag, and in an attempt to clean it, I placed the bag in the washing machine on a cycle with only water, and without any detergent. After removing it, I laid the bag on my bed to dry. Later, when I returned to adjust the bag, I noticed some soap residue and bubbles on its surface, even though my hands were clean when I touched it.

 

Given this, I’m unsure if the bag has become impure or if I need to wash it again, along with all the areas it came into contact with.

 

I would greatly appreciate your guidance on this matter. JazakAllah Khair for your time and assistance.

 

 

 

 

 

 

In the name of Allah, the Most Gracious, the Most Merciful.

 

 

Answer:

 

 

Wa alaykum assalaam wa rahmatullahi wa barakatuh.

 

 

As long as the physical impurity has been removed, it can be assumed that the bag is clean [1]. 

 

 

Unlike the invisible human states of impurity such as when one needs Wudhu or Ghusl, the impurity of an object or item of clothing is based on the observable reality. Thus, only when physical impurity can be seen on the object will the object become impure. As soon as the affected area has been washed such that the impurity can no longer be seen, the object can be assumed pure. Only clear visible impurity will make it impure again.

 

 

If the water remaining on the bag does not contain any visible impurity, it can be assumed to be clean, and if the places the bag has touched do not show any visible impurity, they can be assumed to be clean. Uncertain doubts are never enough to make something impure [2].

 

 

Only Allah s.w.t knows best.

Written by Maulana Yusuf Badshah

Checked and approved by Mufti Tosir Miah

Darul Ifta Birmingham

 

 

References

 

 

[1] Raddul Muhtar, vol. 1, pg. 309, Darul Fikr:

(يَجُوزُ رَفْعُ نَجَاسَةٍ حَقِيقِيَّةٍ عَنْ مَحَلِّهَا) وَلَوْ إنَاءً أَوْ مَأْكُولًا عُلِمَ مَحَلُّهَا أَوْ لَا (بِمَاءٍ لَوْ مُسْتَعْمَلًا) بِهِ يُفْتَى

Raddul Muhtar, vol. 1, pg. 328, 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

 

[2] Raddul Muhtar, vol. 1, pg. 151, Darul Fikr:

وَلَوْ شَكَّ فِي نَجَاسَةِ مَاءٍ أَوْ ثَوْبٍ أَوْ طَلَاقٍ أَوْ عِتْقٍ لَمْ يُعْتَبَرْ، وَتَمَامُهُ فِي الْأَشْبَاهِ

Bada’ius Sana’i, vol. 1, pg. 65, Darul Kutubul Ilmiyyah:

أَنَّ الْحَدَثَ كَانَ ثَابِتًا بِيَقِينٍ فَلَا تَحْصُلُ الطَّهَارَةُ بِالشَّكِّ، وَالْعُضْوُ وَالثَّوْبُ كُلُّ وَاحِدٍ مِنْهُمَا كَانَ طَاهِرًا بِيَقِينٍ فَلَا يَتَنَجَّسُ بِالشَّكِّ