Fatwa ID: 08242

 

Answered by: Alimah Maryam Badshah

 

Question:

 

Yesterday after showering I saw some crust-like dirt on the skin near the opening of my private part. I was drying my private part with tissue and the skin underneath was covered by the opening of my private part, and I saw this dirt-like thing that I wiped away. So I showered again in case this was semen or something. When I hold my urine, discharge comes out, but I always shower after seeing the discharge.

 

And today, after waking up and going to the toilet, I moved the skin again and underneath some crust/dirt was still there. Is everything now impure because I went to bed, touched door handles, my phone, and light switches, and even my bed sheets? What shall I do?

 

Also, if this was semen or discharge, how does it not wash away if I shower for like an hour a day because of my waswas? Is it because it’s hidden under the skin? The last time semen exited was 3 days ago, and I’ve showered around 4 times since then. Would the semen still be there because it’s like trapped under the skin?

 

Please help—do I need to clean all door handles, switches, and stuff? I also went on my pillow and mattress. Are they impure?

 

 

 

 

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

 

 

Answer:

 

It is unclear as to what you are referring to when you ask whether or not the things you touched became impure. If your hands were wet with najasah (impurity), it would have transferred to the surfaces you touched until your hands had dried. You would therefore be required to wipe down or wash these surfaces. [1]

 

However, if you are asking whether or not a person who requires ghusl makes the objects they touch impure, then the answer is no. This is because you are only ritually impure, not physically/actually impure. [2]

 

As for the dry dirt that you described, it is most likely not semen and therefore your ghusl would be valid. However, if you are certain it was semen, you would only be in need of another ghusl if it exited from your private parts before urinating or sleeping. [3]

 

 

Only Allah knows best.

 

 

 

Written by Alimah Maryam Badshah

Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham

 

 

 

[1]

فَإِنْ كَانَ مِمَّا لَا يُتَشَرَّبُ فِيهِ شَيْءٌ أَصْلًا، كَالْأَوَانِي الْمُتَّخَذَةِ مِنْ الْحَجَرِ وَالصُّفْرِ، وَالنُّحَاسِ وَالْخَزَفِ الْعَتِيقِ، وَنَحْوِ ذَلِكَ فَطَهَارَتُهُ بِزَوَالِ عَيْنِ النَّجَاسَةِ، أَوْ الْعَدَدُ عَلَى مَا مَرَّ، وَإِنْ كَانَ مِمَّا يُتَشَرَّبُ فِيهِ شَيْءٌ قَلِيلٌ، كَالْبَدَنِ وَالْخُفِّ وَالنَّعْل فَكَذَلِكَ؛ لِأَنَّ الْمَاءَ يَسْتَخْرِجُ ذَلِكَ الْقَلِيلَ فَيُحْكَمُ بِطَهَارَتِهِ، وَإِنْ كَانَ مِمَّا يُتَشَرَّبُ فِيهِ كَثِيرٌ، فَإِنْ كَانَ مِمَّا يُمْكِنُ عَصْرُهُ كَالثِّيَابِ، فَإِنْ كَانَتْ النَّجَاسَةُ مَرْئِيَّةً فَطَهَارَتُهُ بِالْغَسْلِ وَالْعَصْرِ إلَى أَنْ تَزُولَ الْعَيْنُ، وَإِنْ كَانَتْ غَيْرَ مَرْئِيَّةٍ فَطَهَارَتُهُ بِالْغَسْلِ ثَلَاثًا، وَالْعَصْرِ فِي كُلِّ مَرَّةٍ؛ لِأَنَّ الْمَاءَ لَا يَسْتَخْرِجُ الْكَثِيرَ إلَّا بِوَاسِطَةِ الْعَصْرِ، وَلَا يَتِمُّ الْغَسْلُ بِدُونِهِ.

… مَا لَا يَنْعَصِرُ بِالْعَصْرِ إنْ عُلِمَ أَنَّهُ لَمْ يُتَشَرَّبْ فِيهِ، بَلْ أَصَابَ ظَاهِرَهُ يَطْهُرُ بِإِزَالَةِ الْعَيْنِ، أَوْ بِالْغَسْلِ ثَلَاثَ مَرَّاتٍ مِنْ غَيْرِ عَصْرٍ

Badā’i’ Al-Ṣanā’i’ (Vol.1, pg.88, Dār Al-Kutub Al-’Ilmiyyah)

وَإِزَالَتُهَا إنْ كَانَتْ مَرْئِيَّةً بِإِزَالَةِ عَيْنِهَا وَأَثَرِهَا إنْ كَانَتْ شَيْئًا يَزُولُ أَثَرُهُ وَلَا يُعْتَبَرُ فِيهِ الْعَدَدُ. كَذَا فِي الْمُحِيطِ فَلَوْ زَالَتْ عَيْنُهَا بِمَرَّةٍ اكْتَفَى بِهَا وَلَوْ لَمْ تَزُلْ بِثَلَاثَةٍ تُغْسَلُ إلَى أَنْ تَزُولَ

Al-Fatāwa al-Hindiyyah (Vol.1, pg.41-2, Dār Al-Fiqr)

 

[2]

فَالطَّهَارَةُ فِي الْأَصْلِ نَوْعَانِ: طَهَارَةٌ عَنْ الْحَدَثِ، وَتُسَمَّى طَهَارَةً حُكْمِيَّةً، وَطَهَارَةٌ عَنْ الْخَبَثِ، وَتُسَمَّى طَهَارَةً حَقِيقِيَّةً أَمَّا الطَّهَارَةُ عَنْ الْحَدَثِ فَثَلَاثَةُ أَنْوَاعٍ: الْوُضُوءُ، وَالْغُسْلُ، وَالتَّيَمُّمُ.

Badā’i’ Al-Ṣanā’i’ (Vol.1, pg.3, Dār Al-Kutub Al-’Ilmiyyah)

 

[3]

(قَوْلُهُ: مَنِيًّا أَوْ مَذْيًا) اعْلَمْ أَنَّ هَذِهِ الْمَسْأَلَةَ عَلَى أَرْبَعَةَ عَشَرَ وَجْهًا؛ لِأَنَّهُ إمَّا أَنْ يُعْلَمَ أَنَّهُ مَنِيٌّ أَوْ مَذْيٌ أَوْ وَدْيٌ … وَعَلَى كُلٍّ إمَّا أَنْ يَتَذَكَّرَ احْتِلَامًا أَوْ لَا فَيَجِبُ الْغُسْلُ اتِّفَاقًا فِي سَبْعِ صُوَرٍ مِنْهَا وَهِيَ مَا إذَا عَلِمَ أَنَّهُ مَذْيٌ، أَوْ شَكَّ فِي الْأَوَّلَيْنِ أَوْ فِي الطَّرَفَيْنِ أَوْ فِي الْأَخِيرَيْنِ أَوْ فِي الثَّلَاثَةِ مَعَ تَذَكُّرِ الِاحْتِلَامِ فِيهَا، أَوْ عَلِمَ أَنَّهُ مَنِيٌّ مُطْلَقًا

Raddul Muhtār (Vol.1, pg.163, Dār Al-Fiqr)

 

(الْفَصْلُ الثَّالِثُ فِي الْمَعَانِي الْمُوجِبَةِ لِلْغُسْلِ وَهِيَ ثَلَاثَةٌ) مِنْهَا الْجَنَابَةُ وَهِيَ تَثْبُتُ بِسَبَبَيْنِ أَحَدُهُمَا خُرُوجُ الْمَنِيِّ عَلَى وَجْهِ الدَّفْقِ وَالشَّهْوَةِ مِنْ غَيْرِ إيلَاجٍ بِاللَّمْسِ أَوْ النَّظَرِ أَوْ الِاحْتِلَامِ أَوْ الِاسْتِمْنَاءِ.

Fatawa Hindiyyah (Vol.1, pg.15, Dār Al-Fiqr)