The Ruling Regarding Wiping After Touching The Imamah, Headscarf Or Tap With Wet Hands

The Ruling Regarding Wiping After Touching The Imamah, Headscarf Or Tap With Wet Hands

Darulifta Ahlesunnat

(Dawateislami)

Question

   What do the scholars of Islam say regarding the following matter: If we moisten our hands with water and then touch something prior to wiping the head, such as when closing the tap or moving the headscarf, do we have to wash our hands again or can we wipe (masḥ) without doing so?

بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ

اَلْجَوَابُ بِعَوْنِ الْمَلِکِ الْوَھَّابِ اَللّٰھُمَّ ھِدَایَۃَ الْحَقِّ وَالصَّوَابِ

   Before explaining the answer, let us understand some principles in relation to wiping (Masah).  This will allow us to understand the issue easily:

   Definition of wiping in wuḍū: Wiping wet hands over the parts that have been commanded to be wiped. The hands should be wet; whether this wetness remained on the hands from washing the limbs or whether the hands are washed again, it is sufficient in both scenarios.

   If that moisture is used, for example, if one wets the hands and uses them to wipe a limb, these hands cannot now be used to wipe something else.

   If wiping did not take place after wetting the hands, but something else was touched instead (e.g. tap, Ꜥimāmah or headscarf), and the hands are still wet, they can be used for wiping. If the wetness no longer remains after touching, then they will need to be moistened again prior to wiping. Jurisprudential books mention in relation to wiping the ears that if the hands were wet and one touched something, they can still be used for wiping as long as moisture is upon them. If not, they must be wetted again.

   After this preface, the ruling regarding the above-mentioned scenario is clear. If wetness still remains after wetting the hands for wiping and touching something, such as a tap, Ꜥimāmah or headscarf, they can be used for wiping. (Generally speaking, the wetness remains after touching the tap, etc., so wiping will be valid).

   If the wetness no longer remains after touching the Ꜥimāmah or headscarf, the hands will need to be washed again for wiping.

   The definition of wiping as mentioned in al-Ḥalabī al-Kabīr is:

(وامسحوا برؤسکم)   المسح فی اللغۃ امرار الشئی علی الشئی بطریق المماسۃ وفی الشرع اصابۃ الید المبتلۃ ما امر بمسحہ ھذا فی الوضو واما فی التیمم فارید المعنی اللغوی[1]

   Whether the hands are placed in a vessel of water or wet due to washing the limbs, both are sufficient.

   It is stated in Fatāwā ꜤĀlamgīrī:

لوکان فی کفہ بلل فمسح بہ اجزاہ سواء کان اخذالماء من الاناءاو غسل ذراعیہ وبقی بلل فی کفہ ھوالصحیح[2]

   Fatāwā Qādī Khan contains the following explanation of when wiping can be performed with wetness and when it cannot:

اذا توضا ثم مسح الخف ببلة بقيت على كفه بعد الغسل جاز ولو مسح براسه ثم مسح الخف ببلة بقيت على الكف بعد المسح لا يجوز، لانه مسح الخف ببلة مستعملة بخلاف الاول[3]

   After citing this ruling from Qādī Khān, ꜤAllāmah Ibn Nujaym al-Miṣrī  رَحْمَةُ الـلّٰـهِ عَلَيْه said:

’’والحاصل ان البلل اذا بقي في كفيه بعد غسل عضو من المغسولات جاز المسح به، لانه بمنزلة ما لو اخذه من الاناء واذا بقي في يده بعد مسح عضو ممسوح او اخذه من عضو من اعضائه لا يجوز المسح به مغسولا كان ذلك العضو او ممسوحا، لانه مسح ببلة مستعملة ويستثنى من هذا الاطلاق مسح الاذنين، فإنه جائز ببلة بقيت بعد مسح الراس بل سنة عندنا[4]

   It written in al-Durr al-Mukhtār regarding wiping the ears:

(ومسح كل راسه مرة واذنيه بمائه)   لكن لو مس عمامته فلا بد من ماء جديد

   This condition only applies if the wetness no longer remains after touching one’s Ꜥimāmah. ꜤAllāmah Ibn ꜤĀbidīn al-Shāmī رَحْمَةُ الـلّٰـهِ عَلَيْه says in this regard:

(لکن۔۔ الخ)  ذکرہ فی شرح المنیۃ ولعلہ محمول علی ما اذا انعدمت البلۃ بمس العمامۃ۔قال فی الفتح: واذا انعدمت البلۃ لم یکن بد من الاخذ[5]

   According to a narration, the final Prophet صَلَّى الـلّٰـهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم moistened his hands again before wiping his ears. The reason for this has been explained in al-Lubāb fī Sharḥ al-Kitāb:

وان ما روي أنه صلى اللہ عليه وسلم:اخذ لاذنيه ماء جديداً۔ فيجب حمله على انه لفناء البلة قبل الاستيعاب[6]

وَاللہُ اَعْلَمُ عَزَّوَجَلَّ وَرَسُوْلُہ اَعْلَم صَلَّی اللّٰہُ تَعَالٰی عَلَیْہِ وَاٰلِہٖ وَسَلَّم

Answered By: Mufti Muhammad Qasim Attari

Ref No: PIN-7263

Date: 24th Muḥarram al-Ḥarām 1445 AH/12th August 2023