Q & A Wudu' and Purity

Q & A: “Touching wet impurities…”


Q. My baby boy urinated on the floor and later i prayed over that area not knowing. Is my prayer valid?


If the area of the floor or ground the urine fell on dried up such that it was no longer visible or noticeable (in either colour or smell) and a prayer mat was placed over it and salah was offered it would be valid. This will not be considered an instance where filth remains or transfers. Imam al-Marghinani states:

“(If filth falls on the ground and the sun dries it up and the traces disappear, prayer over that spot will be permitted). Zufar and al-Shafi`i (Allah have mercy on both) however did not permit it because no purifying factor (al-muzil) is present (and) therefore (performing tayammum would not be permitted with it). We have the statement of the Prophet (upon him be blessings and peace): “land is purified when it dries up”….”[1]

( وَإِنْ أَصَابَتْ الْأَرْضَ نَجَاسَةٌ فَجَفَّتْ بِالشَّمْسِ وَذَهَبَ أَثَرُهَا جَازَتْ الصَّلَاةُ عَلَى مَكَانِهَا ) وَقَالَ زُفَرُ وَالشَّافِعِيُّ رَحِمَهُمَا اللَّهُ لَا تَجُوزُ لِأَنَّهُ لَمْ يُوجَدْ الْمُزِيلُ ( وَ ) لِهَذَا ( لَا يَجُوزُ التَّيَمُّمُ بِهِ ) وَلَنَا قَوْلُهُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ { ذَكَاةُ الْأَرْضِ يُبْسُهَا } وَإِنَّمَا لَا يَجُوزُ التَّيَمُّمُ بِهِ لِأَنَّ طَهَارَةَ الصَّعِيدِ ثَبَتَتْ شَرْطًا بِنَصِّ الْكِتَابِ فَلَا تَتَأَدَّى بِمَا ثَبَتَ بِالْحَدِيثِ

Imam al-Zayla`i writes:

“al-Marghinani[2] mentioned that if an object is dry but pure it can become impure due to it coming into contact with the wetness of a damp but impure substance. If the dry object is something impure and [comes into contact with] something damp but pure then the latter will not become impure because the impure object acquires the dampness from the pure damp substance and the damp substance does not acquire anything whatsoever from the dry object – and what he means by that is when the thing separates onto the damp substance. His words indicate this in where he mentions dampness being transferred. Therefore, on the meaning we just mentioned, if a wet cloth was spread over a dry but impure item, then the cloth will not become impure. Al-Qadikhan in his fatawa mentions that if a man sleeps on his bed and emitted semen and it dried and he then sweated such that the bed was wet due to his sweat, then if the effects of any wetness are not apparent on his body then it is not rendered impure. If the sweat was a lot such that the bed was really wet and then the wetness of the bed affected his body and the effect was apparent, his body would become impure. The same holds for if a person washes his feet and walks over an impure part of the ground and the ground was made wet and dark from the water of his feet but no wetness from the ground could be seen on his feet and he then prayed, his prayer will be valid. If however, the wetness of the water from his feet was a lot such that the ground was covered in wetness because of it and formed a kind of mud (or mixture) and this caught to his feet then his prayer will not be valid. If he was to walk on wet ground that is impure and his feet are dry, it will become impure…”[3]

وذكر المرغيناني إن كان اليابس هو الطاهر يتنجس لأنه يأخذ بللا من النجس الرطب، وإن كان اليابس هو النجس والطاهر الرطب لا يتنجس لأن اليابس النجس يأخذ بللا من الطاهر، ولا يأخذ الرطب من اليابس شيئا، ويحمل على أن مراده فيما إذا كان الرطب ينفصل منه شيء، وفي لفظه إشارة إليه حيث نص على أخذ البلة، وعلى هذا إذا نشر الثوب المبلول على حبل نجس، وهو يابس لا يتنجس الثوب لما ذكرنا من المعنى، وقال قاضيخان في فتاواه إذا نام الرجل على فراش فأصابه مني ويبس وعرق الرجل، وابتل الفراش من عرقه إن لم يظهر له أثر البلل في بدنه لا يتنجس جسده، وإن كان العرق كثيرا حتى ابتل الفراش ثم أصاب بلل الفراش جسده، وظهر أثره في جسده يتنجس بدنه، وكذا الرجل إذا غسل رجله فمشى على أرض نجسة بغير مكعب فابتل الأرض من بلل رجله، واسود وجه الأرض لكن لم يظهر أثر بلل الأرض في رجله فصلى جازت صلاته، وإن كان بلل الماء في رجله كثيرا حتى ابتل به وجه الأرض، وصار طينا ثم أصاب الطين رجله لا تجوز صلاته، ولو مشى على أرض نجسة رطبة، ورجله يابسة تتنجس .

And Allah knows best.

[1] al-Marghinani, al-Hidaya in Fath al-Qadir of Imam Ibn al-Humam, vol.1, pp.366-388.

[2] See al-Hidaya (English translation), vol.1, pp.70-71.

[3] See al-Zayla`i, Tabyin al-Haqa’iq Sharh Kanz al-Daqa’iq, vol.18, p.327.





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