Q & A Wudu' and Purity

Q & A: “Using washing machines…”


 Q. Is washing clothes in a washing machine permitted?



“…however, what is in the Sharh al-Maniyya follows what is in al-Muhit. He then said: the point being that the traces [of the impurity] have to be removed in all places as much as possible without hardship with whatever one can to ensure this. The Hashiya of al-Wani of al-Durar has something similar where he (Allah have mercy on him) said: I say: I know that what is considered in purifying visible impurities is removal of the impurity itself[1] even with one wash or within an ijjana[2] as was mentioned. Neither washing three times nor duration itself is a condition. As for non-visible impurities, what is considered is either one’s strongest guess as to the purification without necessarily the number [of washes] – and according to this understanding the fatwa is given – or with the condition of washing three times as was mentioned earlier. No doubt, washing with running water and whatever falls under its ruling such as a stream or pouring a lot of water which fundamentally removes the impurity and anything else that substitutes repeated flow of water is stronger than washing in an [instrument such as] an ijjana which opposes qiyas. This is because the impurity in it mixes with the water and circulates in all parts of the clothes and equating both methods regarding the condition of three washes is farfetched. Its condition is not a ruling that is devotional (ta`abbudiyan) such that it is binding even if the meaning is not understood. So for that reason, Imam al-Halwani says based on an analogy with the statement of Abu Yusuf regarding the cloth for the baths that: if the impurity is blood or urine and water is poured over it, it will suffice and what is mentioned in al-Fath [al-Qadir]is that this was out of necessity for covering the `awra. The response in al-Bahr [al-Ra’iq] as taken from al-Siraj and al-Nahr [al-Fa’iq] as well as other books was discussed earlier…”[3]

لكن في شرح المنية تعقب ما في المحيط ثم قال : فالحاصل أن زوال الأثر شرط في كل موضع ما لم يشق كيفما كان التطهير وبأي شيء كان فليحفظ ذلك ا هـ ونحوه في حاشية الواني على الدرر و قال (رحمه الله تعالى) : أقول : لكن قد علمت أن المعتبر في تطهير النجاسة المرئية زوال عينها ولو بغسلة واحدة ولو في إجانة كما مر، فلا يشترط فيها تثليث غسل ولا عصر، وأن المعتبر غلبة الظن في تطهير غير المرئية بلا عدد على المفتى به أو مع شرط التثليث على ما مرولا شك أن الغسل بالماء الجاري وما في حكمه من الغدير أو الصب الكثير الذي يذهب بالنجاسة أصلا ويخلفه غيره مرارا بالجريان أقوى من الغسل في الإجانة التي على خلاف القياس لأن النجاسة فيها تلاقي الماء وتسري معه في جميع أجزاء الثوب فيبعد كل البعد التسوية بينهما في اشتراط التثليث، وليس اشتراطه حكما تعبديا حتى يلتزم وإن لم يعقل معناه، ولهذا قال الإمام الحلواني على قياس قول أبي يوسف في إزار الحمام : إنه لو كانت النجاسة دما أو بولا وصب عليه الماء كفاه، وقول الفتح إن ذلك لضرورة ستر العورة كما مر رده في البحر بما في السراج، وأقره في النهر وغيره


And Allah knows best.

[1] Or the impure substance.

[2] A kind of trough or a single concave container like a basin that has an open top which is filled with water.

[3] See Imam ibn `Abidin, Radd al-Muhtar, vol.1, p.222.





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