Fatwa ID: 09420
Answered by Mufti Yusuf Badshah
Question:
As-salamu alaykum,
1. When is impurity considered to have occurred? (a) When it is noticed? (OR b) When you notice it unless reasonable sure it happened earlier, like felt something come out and reasonable sure it’s menses and confirmed it shortly later then it counts from when you felt it or you put on earring in then later see earring holes bleeding then it counts from when you put it? (OR c) I heard: “Earliest possible time it could have occurred” so if you see dried impure semen, you consider it came out 10 minutes ago for it to have dried, is this true?
2. If after finishing wudu/ghusl and immediately or few minutes later I see flowing blood from a wound I don’t remember or one that stopped bleeding beforehand, do I assume it restarted bleeding or I got cut without noticing BEFORE or AFTER wudu/ghusl? Should I guess based on how much it flowed? It’s not only about validity but if one spread impurity.
3. If the above scenario happens but after prayers – do I have to redo? If you put a plaster on scratch, prayed then took it off right after to see blood, is it invalid? What if I removed it hours later?
4. If a woman puts on a clean pad, sleeps and awakes to blood or doesn’t sleep and she sees blood after some time, does she consider it to have come out when she noticed as she didn’t feel anything? OR from the time she put on pad last night or earlier in the day? Does it matter how dry the blood or discharge is, indicating it may have come out earlier?
5. A floor has no perceivable traces of impurity due to mixing with water but certainly witnessed impurity on it over many years of not purifying like careless mopping or wiping dry. If pure water drops on it when it’s dry, and the splashes get on me but there’s no traces (smell, colour, taste) of impurity detected, is it impure? If that floor was also WET and pure drops hit a puddle and it’s splashes have no traces as well, is it impure? Please answer both cases.
6. Some say to put bandage on wound if it stops the flowing impurity to perform wudu/prayer and you’re not considered a madhur if it’s possible, but how do I know if it does? Generally, regular store-bought bandages don’t apply pressure enough to stop bleeding; they just soak up the blood and spreads it due to absorption. And cloths are hard to tie strongly and move often.
Jazāk Allāhu Khayran
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Purity is not a matter of guesswork. Impurity does not occur in cases of doubt [1].
One enters into a state of impurity such as menstruation when they see that blood has exited [2], not before. It is not based on the earliest time it could have occurred, rather it is based on the instant where one becomes predominantly certain they have bled.
If one sees blood from a wound then they should assume it began when they saw it unless they have reason to believe otherwise. If they are predominantly sure that they know when and how the bleeding occurred, then they may follow their predominant opinion and assume the bleeding occurred then [3].
If this blood is seen after Salah, then as above you assume the bleeding began upon seeing the blood, unless you can be sure as to when the bleeding occurred. Therefore, you do not need to redo Salah.
If a woman wakes up and sees blood on her pad then she should assume the bleeding occurred when the blood is seen unless she has reason to believe otherwise.
If the floor has been washed such that no visible impurity remains, then it is pure [4]. If water falls on it while it is impure but dry, then the water splashes do not become impure [5]. If wet impurity splashes, then the droplets of impurity are impure, whether they are visible or not, and thus the affected areas should be washed to purify them.
If one puts on a plaster or bandage, then one should wait to ensure the bleeding is stemmed and does not flow out from the bandage. Plasters and bandages soak up the blood and thus form a layer which seals the wound. Once no visible blood can be seen exiting through the bandage, they may assume the blood has been sufficiently stemmed, and thus they may then perform Wudhu, wiping over the affected area, and then pray [6].
Only Allah ﷻ knows best.
Written by Mufti Yusuf Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
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
Raddul Muhtar, vol. 1, pg. 151, Darul Fikr:
وَلَوْ شَكَّ فِي نَجَاسَةِ مَاءٍ أَوْ ثَوْبٍ أَوْ طَلَاقٍ أَوْ عِتْقٍ لَمْ يُعْتَبَرْ، وَتَمَامُهُ فِي الْأَشْبَاهِ
[2]
Fatawa Hindiyyah, vol. 1, pg. 36, Darul Fikr:
وَمِنْهَا) خُرُوجُ الدَّمِ إلَى الْفَرْجِ الْخَارِجِ وَلَوْ بِسُقُوطِ الْكُرْسُفِ فَمَا دَامَ بَعْضُ الْكُرْسُفِ حَائِلًا بَيْنَ الدَّمِ وَالْفَرْجِ الْخَارِجِ لَا يَكُونُ حَيْضًا. هَكَذَا فِي الْمُحِيطِ
طَاهِرَةٌ رَأَتْ عَلَى الْكُرْسُفِ أَثَرَ الدَّمِ يُحْكَمُ بِحَيْضِهَا مِنْ حِينِ الرَّفْعِ
[3]
Raddul Muhtar, vol. 2, pg. 93, Darul Fikr:
وَإِنْ كَثُرَ) شَكُّهُ (عَمِلَ بِغَالِبِ ظَنِّهِ إنْ كَانَ) لَهُ ظَنٌّ
[4]
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
Fatawa Hindiyyah, vol. 1, pg. 42, 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
[5]
Fatawa Hindiyyah, vol. 1, pg. 47, Darul Fikr:
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
[6]
Fatawa Hindiyyah, vol. 1, pg. 35, Darul Fikr:
(وَمِمَّا يَتَّصِلُ بِذَلِكَ الْمَسْحِ عَلَى الْجَبَائِرِ)
وَهُوَ لَيْسَ بِفَرْضٍ بَلْ وَاجِبٌ عِنْدَ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ – وَهُوَ الصَّحِيحُ. هَكَذَا فِي مُحِيطِ السَّرَخْسِيِّ وَالْبَحْرِ الرَّائِقِ وَإِنَّمَا يَمْسَحُ إذَا لَمْ يَقْدِرْ عَلَى غَسْلِ مَا تَحْتَهَا وَمَسَحَهُ بِأَنْ تَضَرَّرَ بِإِصَابَةِ الْمَاءِ أَوْ حَلَّهَا. هَكَذَا فِي شَرْحِ الْوُقَايَةِ وَمِنْ ضَرَرِ الْحَلِّ أَنْ يَكُونَ فِي مَكَان لَا يَقْدِرُ عَلَى رَبْطِهَا بِنَفْسِهِ وَلَا يَجِدُ مَنْ يَرْبِطُهَا. كَذَا فِي فَتْحِ الْقَدِيرِ.
وَإِنْ كَانَ يَضُرُّهُ الْغُسْلُ بِالْمَاءِ الْبَارِدِ وَلَا يَضُرُّهُ الْغُسْلُ بِالْمَاءِ الْحَارِّ يَلْزَمُهُ الْغُسْلُ بِالْمَاءِ الْحَارِّ هَكَذَا فِي شَرْحِ الْجَامِعِ الصَّغِيرِ لِقَاضِي خَانْ وَهُوَ الظَّاهِرُ. هَكَذَا فِي الْبَحْرِ الرَّائِقِ وَإِنْ لَمْ يَضُرَّهُ جَازَ تَرْكُهُ عِنْدَ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ – لَا عِنْدَهُمَا وَفِي الْعَتَّابِيَّةِ الصَّحِيحُ أَنَّهُ رَجَعَ إلَى قَوْلِهِمَا وَذُكِرَ فِي الْعُيُونِ وَالْحَقَائِقِ أَنَّ الْفَتْوَى عَلَى قَوْلِهِمَا احْتِيَاطًا. هَكَذَا فِي شَرْحِ النُّقَايَةِ لِلشَّيْخِ أَبِي الْمَكَارِمِ.
وَإِذَا زَادَتْ الْجَبِيرَةُ عَلَى نَفْسِ الْجِرَاحَةِ فَإِنْ ضَرَّهَا الْحَلُّ وَالْمَسْحُ يُمْسَحُ عَلَى مَا يُوَارِي الْجِرَاحَةَ وَمَا يُوَازِي مَوْضِعًا صَحِيحًا وَإِنْ ضَرَّهَا الْمَسْحُ لَا الْحَلُّ يَمْسَحُ عَلَى الْخِرْقَةِ الَّتِي عَلَى رَأْسِهَا وَيَغْسِلُ مَا حَوْلَهَا وَإِنْ لَمْ يَضُرَّهُ الْمَسْحُ وَلَا الْحَلُّ غَسَلَ مَا حَوْلَهَا وَمَسَحَهَا نَفْسَهَا وَسِوَى ذَلِكَ بَيْنَ الْجِرَاحَةِ وَغَيْرِهَا مِثْلُ الْكَيِّ وَالْكَسْرِ هَكَذَا فِي فَتْحِ الْقَدِيرِ وَيَكْتَفِي بِالْمَسْحِ عَلَى أَكْثَرِ الْجَبِيرَةِ. هَكَذَا فِي الْهِدَايَةِ وَبِهِ يُفْتَى. كَذَا فِي الْمُضْمَرَاتِ وَلَا يَجُوزُ عَلَى النِّصْفِ فَمَا دُونَهُ إجْمَاعًا. كَذَا فِي السِّرَاجِ الْوَهَّاجِ
وَإِنْ مَسَحَ الْمُفْتَصِدُ عَلَى الْعِصَابَةِ دُونَ الْخِرْقَةِ أَجْزَأَهُ أَيْضًا وَعَلَى الِاعْتِمَادِ. هَكَذَا فِي فَتَاوَى قَاضِي خَانْ وَفِي الْمُضْمَرَاتِ أَنَّ الْفَتْوَى الْيَوْمَ عَلَى هَذَا. كَذَا فِي شَرْحِ النُّقَايَةِ لِلشَّيْخِ أَبِي الْمَكَارِمِ
Fatawa Hindiyyah, vol. 1, pg. 36, Darul Fikr:
وَلَوْ كَانَتْ جِرَاحَةٌ فَرَبَطَهَا فَابْتَلَّ ذَلِكَ الرِّبَاطُ إنْ نَفَذَ الْبَلَلُ إلَى الْخَارِجِ نُقِضَ الْوُضُوءُ وَإِلَّا فَلَا وَلَوْ كَانَ الرِّبَاطُ ذَا طَاقَيْنِ فَنَفَذَ الْبَعْضُ دُونَ الْبَعْضِ يَنْتَقِضُ الْوُضُوءُ. كَذَا فِي التَّتَارْخَانِيَّة فِي نَوَاقِضِ الْوُضُوءِ