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Spray bottle to make wudhu

Fatwaa ID: 2147

Question:
اسلام عليكم ورحمة الله وبركاته
Respected Mufti Saheb
Is it permissible to use a spray bottle to make wudhu?

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

In principle, for the validity of one’s wudhu, it is necessary that at least two drops flow and trickle down from any part of the limb being washed. If that is not found, then it would not qualify as washing but rather wiping. The wudhu in such a case would be invalid. Accordingly, a spray bottle may prove difficult for wudhu unless sufficient water is sprayed out in the manner outlined above. Some spray bottles may not be suitable at all.

It should be noted that in the case that a wudhu-friendly bottle is found, it should only be used when needed. It should not be used on a regular basis as that would be contrary to the sunnah.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

08/10/1445 AH – 02/20/2024 CE | AML3-3909

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين


درر الحكام شرح غرر الأحكام (1/7)
ﻭاﻟﻐﺴﻞ ﺇﺳﺎﻟﺔ اﻟﻤﺎء ﺑﺤﻴﺚ ﻳﺘﻘﺎﻃﺮ ﻛﺬا ﺃﻃﻠﻘﻪ ﻓﻲ اﻟﺒﺮﻫﺎﻥ ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﻟﻰ ﺗﻌﺪﺩ اﻟﻘﻄﺮاﺕ ﻟﻜﻦ ﻗﺎﻝ اﻟﻌﻼﻣﺔ اﻟﻤﻘﺪﺳﻲ ﻭﻟﻮ ﻗﻄﺮﺓ ﻋﻨﺪﻫﻤﺎ.
ﻭﻋﻨﺪ ﺃﺑﻲ ﻳﻮﺳﻒ ﺑﻞ اﻟﻤﺤﻞ ﻭﺇﻥ ﻟﻢ ﻳﺴﻞ

بدائع الصنائع (1/3)
فَالْغَسْلُ هُوَ إسَالَةُ الْمَائِعِ عَلَى الْمَحَلِّ، وَالْمَسْحُ هُوَ الْإِصَابَةُ، حَتَّى لَوْ غَسَلَ أَعْضَاءَ وُضُوئِهِ، وَلَمْ يُسِلْ الْمَاءَ، بِأَنْ اسْتَعْمَلَهُ مِثْلَ الدُّهْنِ، لَمْ يَجُزْ فِي ظَاهِرِ الرِّوَايَةِ.
وَرُوِيَ عَنْ أَبِي يُوسُفَ أَنَّهُ يَجُوزُ وَعَلَى هَذَا قَالُوا: لَوْ تَوَضَّأَ بِالثَّلْجِ، وَلَمْ يَقْطُرْ مِنْهُ شَيْءٌ لَا يَجُوزُ، وَلَوْ قَطَرَ قَطْرَتَانِ، أَوْ ثَلَاثٌ، جَازَ لِوُجُودِ الْإِسَالَةِ، وَسُئِلَ الْفَقِيهُ أَبُو جَعْفَرٍ الْهِنْدُوَانِيُّ عَنْ التَّوَضُّؤِ بِالثَّلْجِ، فَقَالَ: ذَلِكَ مَسْحٌ، وَلَيْسَ بِغَسْلٍ، فَإِنْ عَالَجَهُ حَتَّى يَسِيلَ يَجُوزُ وَعَنْ خَلَفِ بْنِ أَيُّوبَ أَنَّهُ قَالَ: يَنْبَغِي لِلْمُتَوَضِّئِ فِي الشِّتَاءِ أَنْ يَبُلَّ أَعْضَاءَهُ شِبْهَ الدُّهْنِ، ثُمَّ يُسِيلَ الْمَاءَ عَلَيْهَا؛ لِأَنَّ الْمَاءَ يَتَجَافَى عَنْ الْأَعْضَاءِ فِي الشِّتَاءِ.

البحر الرائق شرح كنز الدقائق (1/ 11)
هو الإسالة مع التقاطر، ولو قطرة حتى لو لم يسل الماء بأن استعمله استعمال الدهن لم يجز في ظاهر الرواية وكذا لو توضأ بالثلج ولم يقطر منه شيء لم يجز

اللباب في شرح الكتاب (1/6)
ﻭاﻟﻐﺴﻞ: ﺇﺳﺎﻟﺔ اﻟﻤﺎء: ﻭﺣﺪ اﻹﺳﺎﻟﺔ ﻓﻲ اﻟﻐﺴﻞ: ﺃﻥ ﻳﺘﻘﺎﻃﺮ اﻟﻤﺎء ﻭﻟﻮ ﻗﻄﺮﺓ ﻋﻨﺪﻫﻤﺎ، ﻭﻋﻨﺪ ﺃﺑﻲ ﻳﻮﺳﻒ ﻳﺠﺰﺉ ﺇﺫا ﺳﺎﻝ ﻋﻠﻰ اﻟﻌﻀﻮ ﻭﺇﻥ ﻟﻢ ﻳﻘﻄﺮ، ﻓﺘﺢ، ﻭﻓﻲ اﻟﻔﻴﺾ: ﺃﻗﻠﻪ ﻗﻄﺮﺗﺎﻥ ﻓﻲ اﻷﺻﺢ. اﻩـ

حاشية ابن عابدين (1/95)
(ﻗﻮﻟﻪ: ﺃﻱ ﺇﺳﺎﻟﺔ اﻟﻤﺎء ﺇﻟﺦ) ﻗﺎﻝ ﻓﻲ اﻟﺒﺤﺮ: ﻭاﺧﺘﻠﻒ ﻓﻲ ﻣﻌﻨﺎﻩ اﻟﺸﺮﻋﻲ، ﻓﻘﺎﻝ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻭﻣﺤﻤﺪ: ﻫﻮ اﻹﺳﺎﻟﺔ ﻣﻊ اﻟﺘﻘﺎﻃﺮ ﻭﻟﻮ ﻗﻄﺮﺓ ﺣﺘﻰ ﻟﻮ ﻟﻢ ﻳﺴﻞ اﻟﻤﺎء ﺑﺄﻥ اﺳﺘﻌﻤﻠﻪ استعمال اﻟﺪﻫﻦ ﻟﻢ ﻳﺠﺰ ﻓﻲ ﻇﺎﻫﺮ اﻟﺮﻭاﻳﺔ، ﻭﻛﺬا ﻟﻮ ﺗﻮﺿﺄ ﺑﺎﻟﺜﻠﺞ ﻭﻟﻢ ﻳﻘﻄﺮ ﻣﻨﻪ ﺷﻲء ﻟﻢ ﻳﺠﺰ. ﻋﻦ ﺃﺑﻲ ﻳﻮﺳﻒ ﻫﻮ ﻣﺠﺮﺩ ﺑﻞ اﻟﻤﺤﻞ ﺑﺎﻟﻤﺎء ﺳﺎﻝ ﺃﻭ ﻟﻢ ﻳﺴﻞ. اﻩـ.
ﻭاﻋﻠﻢ ﺃﻧﻪ ﺻﺮﺡ ﻛﻐﻴﺮﻩ ﺑﺬﻛﺮ اﻟﺘﻘﺎﻃﺮ ﻣﻊ اﻹﺳﺎﻟﺔ ﻭﺇﻥ ﻛﺎﻥ ﺣﺪ اﻹﺳﺎﻟﺔ ﺃﻥ ﻳﺘﻘﺎﻃﺮ اﻟﻤﺎء ﻟﻠﺘﺄﻛﻴﺪ، ﻭﺯﻳﺎﺩﺓ اﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ اﻻﺣﺘﺮاﺯ ﻋﻦ ﻫﺬﻩ اﻟﺮﻭاﻳﺔ ﻋﻠﻰ ﺃﻧﻪ ﺫﻛﺮ ﻓﻲ اﻟﺤﻠﻴﺔ ﻋﻦ اﻟﺬﺧﻴﺮﺓ ﻭﻏﻴﺮﻫﺎ ﺃﻧﻪ ﻗﻴﻞ ﻓﻲ ﺗﺄﻭﻳﻞ ﻫﺬﻩ اﻟﺮﻭاﻳﺔ ﺇﻧﻪ ﺳﺎﻝ ﻣﻦ اﻟﻌﻀﻮ ﻗﻄﺮﺓ ﺃﻭ ﻗﻄﺮﺗﺎﻥ ﻭﻟﻢ ﻳﺘﺪاﺭﻙ. اﻩـ.، ﻭاﻟﻈﺎﻫﺮ ﺃﻥ ﻣﻌﻨﻰ ﻟﻢ ﻳﺘﺪاﺭﻙ ﻟﻢ ﻳﻘﻄﺮ ﻋﻠﻰ اﻟﻔﻮﺭ ﺑﺄﻥ ﻗﻄﺮ ﺑﻌﺪ ﻣﻬﻠﺔ، ﻓﻌﻠﻰ ﻫﺬا ﻳﻜﻮﻥ ﺫﻛﺮ اﻟﺴﻴﻼﻥ اﻟﻤﺼﺎﺣﺐ ﻟﻠﺘﻘﺎﻃﺮ اﺣﺘﺮاﺯا ﻋﻤﺎ ﻻ ﻳﺘﺪاﺭﻙ ﻓﺎﻓﻬﻢ، ﺛﻢ ﻋﻠﻰ ﻫﺬا اﻟﺘﺄﻭﻳﻞ ﻳﻨﺪﻓﻊ ﻣﺎ ﺃﻭﺭﺩ ﻋﻠﻰ ﻫﺬﻩ اﻟﺮﻭاﻳﺔ ﻣﻦ ﺃﻥ اﻟﺒﻞ ﺑﻼ ﺗﻘﺎﻃﺮ ﻣﺴﺢ، ﻓﻴﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ اﻷﻋﻀﺎء ﻛﻠﻬﺎ ﻣﻤﺴﻮﺣﺔ ﻣﻊ ﺃﻧﻪ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺑﺎﻟﻐﺴﻞ ﻭاﻟﻤﺴﺢ.
(ﻗﻮﻟﻪ: ﻭﻟﻮ ﻗﻄﺮﺓ) ﻋﻠﻰ ﻫﺬا ﻳﻜﻮﻥ اﻟﺘﻘﺎﻃﺮ ﺑﻤﻌﻨﻰ ﺃﺻﻞ اﻟﻔﻌﻞ. اﻩـ. ﺣ.
(ﻗﻮﻟﻪ: ﺃﻗﻠﻪ ﻗﻄﺮﺗﺎﻥ) ﻳﺪﻝ ﻋﻠﻴﻪ ﺻﻴﻐﺔ اﻟﺘﻔﺎﻋﻞ. اﻩـ. ﺣ.
ﺛﻢ ﻻ ﻳﺨﻔﻰ ﺃﻥ ﻫﺬا ﺑﻴﺎﻥ ﻟﻠﻔﺮﺽ اﻟﺬﻱ ﻻ ﻳﺠﺰﺉ ﺃﻗﻞ ﻣﻨﻪ؛ ﻷﻧﻪ ﻓﻲ ﺻﺪﺩ ﺑﻴﺎﻥ اﻟﻐﺴﻞ اﻟﻤﻔﺮﻭﺽ ﻭﺳﻴﺄﺗﻲ ﺃﻥ اﻟﺘﻘﺘﻴﺮ ﻣﻜﺮﻭﻩ، ﻭﻻ ﻳﻤﻜﻦ ﺣﻤﻞ اﻟﺘﻘﺘﻴﺮ ﻋﻠﻰ ﻣﺎ ﺩﻭﻥ اﻟﻘﻄﺮﺗﻴﻦ؛ ﻷﻥ اﻟﻮﺿﻮء ﺣﻴﻨﺌﺬ ﻻ ﻳﺼﺢ ﻟﻤﺎ ﻋﻠﻤﺖ، ﻓﺘﻌﻴﻦ ﺃﻧﻪ ﻻ ﻳﻨﺘﻔﻲ اﻟﺘﻘﺘﻴﺮ ﺇﻻ ﺑﺎﻟﺰﻳﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ، ﺑﺄﻥ ﻳﻜﻮﻥ اﻟﺘﻘﺎﻃﺮ ﻇﺎﻫﺮا ﻟﻴﻜﻮﻥ ﻏﺴﻼ ﺑﻴﻘﻴﻦ، ﻭﺑﺪﻭﻧﻬﺎ ﻳﻘﺮﺏ ﺇﻟﻰ ﺣﺪ اﻟﺪﻫﻦ ﻭﺭﺑﻤﺎ ﻻ ﻳﺘﻴﻘﻦ ﺑﺴﻴﻼﻥ اﻟﻤﺎء ﻋﻠﻰ ﺟﻤﻴﻊ ﺃﺟﺰاء اﻟﻌﻀﻮ ﻓﻠﺬاﻛﺮﻩ ﻓﺎﻓﻬﻢ.

مراقي الفلاح (ص 28)
وأقله قطرتان في الأصح ولا تكفي الإسالة بدون التقاطر

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