Purity Archives - JKN Fatawa

Validity of Wudhū with Medicated Cream

jknfatawa1 Purity 27 April 202627 April 2026

27^th April 2026

السلام عليكم و رحمة الله و بركاته

Question: I have been suffering from two chronic skin diseases on face (a combination of rosacea and sebderm). The doctor gave me a medicine and Alhamdulillah both of my conditions have improved but I must keep on using the medicine. The medicine is a mixture of petroleum and zinc oxide. After applying this medicine on face, there is a shiny feeling, but it gets absorbed after an hour. However, there are some areas which have white dry patches of zinc oxide. Is my wudhū valid or am I supposed to remove these white patches? My skin is extra sensitive, and the doctor has advised me not to use any kind of soap on face. The doctor has also advised me not to rub my face as my skin is extra sensitive. If I use soap, my condition may get worse. Whenever I rub my skin or use face wash, my skin gets red and irritated. What should I do in this situation Can you kindly guide me regarding this?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query regarding the validity of your wudhū and the application of white patches of zinc oxide onto your face due to your skin condition, we note that the nature of the cream you are using containing petroleum and zinc oxide is emollient by nature gets absorbed within an hour as you suggested. Zinc oxide leaves a white dry cast over the skins, especially in high concentrations or on darker skin tones.[1] It is used in medicinal preparations for treating chronic skin conditions such as rosacea (like in your case).

As you are aware, washing the face is one of the obligatory acts of wudhū and if anything prevents water from reaching the skin, it must be removed otherwise the wudhū won’t be compete except in those specific cases where removing is extremely difficult to the point that the skin will tear or become irritated, or the application of a medicine to treat a wound then there is concession for this.

In your case, you are clearly suffering from two chronic skin conditions, and as advised by your doctor not to rub your face as your skin is extra-sensitive and furthermore, gets irritated when applying soap. The ruling depends on whether it forms an extra layer onto the skin or not and if so, then the rule of necessity applies. If it does not form an extra layer to the skin then wudhū will be valid but if it does, then I would advise you to pat and make water flow gently over the dry patches to ensure that the water reaches the skin if you cannot remove the dry patches without irritating your skin. In this way, you have endeavoured to allow the water to reach the skin to the best of your strength. Otherwise, you can gently pass wet hands over your face and your wudhū will be valid due to necessity.[2]

[Allāh Knows Best]

Written by: Apa Zakiya Saeeda Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] For more details, click the link. https://biologyinsights.com/is-zinc-oxide-good-for-rosacea-benefits-uses/ (accessed April 2026)

[2] Fatāwā Hindiyyah, Kitāb at-Tahārah, Bāb al-Ghusl, Vol. 1, Page 31

(أَقَلُّهُِ لَا يَمْنَعُ وَالصَّرَّامُ وَالصَّبَّاغُ مَا فِي ظُفْرِهِمَا يَمْنَعُ تَمَامَ الِاغْتِسَالِ وَقِيلَ كُلُّ ذَلِكَ يُجْزِيهِمْ لِلْحَرَجِ وَالضَّرُورَةِ، وَمَوَاضِعُ الضَّرُورَةِ مُسْتَثْنَاةٌ عَنْ قَوَاعِدِ الشَّرْعِ. كَذَا فِي الظَّهِيرِيَّةِ

Hāshiyah Tahtāwī alā Marāqiy al-Falāh, Page 64, Kitāb at-Tahārah, Fasl fī Tamām Ahkām al-Wudhū

“أو كان فيه “يعني المحل المفروض غسله “ما” أي شيء “يمنع الماء” أن يصل إلى الجسد “كعجين” وشمع ورمص بخارج العين بتغميضها “وجب” أي افترض “غسل ما تحته” بعد إزالته المانع

“ولو ضره غسل شقوق رجليه جاز” أي صح “إمرار الماء على الدواء الذي وضعه فيها” أي الشقوق للضرورة “ولا يعاد الغسل” ولو من جنابة “ولا المسح” في الوضوء.

قوله: “شقوق رجليه” أي مثلا قوله: “جاز امرار الماء على الدواء” وإن ضره إمرار الماء على الدواء مسح عليه وأن ضره أيضا تركه وإن كان لا يضره شيء من ذلك تعين بقدر ما لا يضره حتى لو كان يضره الماء البارد دون الحار وهو قادر عليه لزمه استعمال الحار ثم محل جواز إمرار الماء على الدواء إذا لم يزد على رأس الشقاق فإن زاد تعين غسل ما تحت الزائد كما في ابن أمير حاج ومثله في الدر عن المجتبى لكن ينبغي أن يقيد بعدم الضرر كما لا يخفى أفاده بعض الأفاضل

Menstruating Before Ihrām

jknfatawa1 Hajj & Umrah, Purity, Women 22 July 20257 January 2026

22^nd July 2025

السلام عليكم و رحمة الله و بركاته

Question: I need some advice and clarification in the case of three possible scenarios please. I am travelling for ʿUmrah in a couple of weeks’ time. My questions are:

What do I do if I come into ihrām and then start my period before tawāf and saʿī?
How do I get out of ihrām in the above-mentioned situation?
3. Should I come into ihrām for ʿUmrah if I am already on my period before reaching the mīqāt?

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank you for your query.

If a woman enters ihrām for ʿUmrah and then starts her menstrual cycle before performing tawāf and saʿī, then she must remain in ihrām and wait until her menstruation ends, thereafter perform ghusl, and then perform tawāf and saʿī. Menstruation does not invalidate the ihrām, nor does it remove its obligations.[1]
You cannot exit ihrām until you have completed both tawāf and saʿī. If you began ʿUmrah after entering into ihrām, then menstruated before tawāf, you are still in ihrām, and the prohibitions of ihrām remain in effect. You must wait until your period ends perform ghusl then do tawāf, saʿī, and finally cut your hair to exit ihrām. A woman cannot exit ihrām before completing the ʿUmrah acts even due to menstruation.[2]
Yes, you must still enter into ihrām at or before the mīqāt, even if you are menstruating. You cannot pass the mīqāt without ihrām if you intend to do ʿ Being in a state of haydh (menstruation) does not prevent you from making intention for ihrām. If you pass the mīqāt without ihrām, a dam will compulsory. [3]

[Allāh Knows Best]

Written by: Apa Sajeda Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibnul Humam, Fathul Qadeer, Kitabul Manasik, vol 1 , Pg 166

قوله ولا تطوف بالبيت) لأنه في المسجد فيحرم، ولو فعلته الحائض كانت عاصية معاقبة وتتحلل به من إحرامها لطواف الزيارة وعليها بدنة كطواف الجنب، هذا والأولى عدم الاقتصار على التعليل المذكور، فإن حرمة الطواف جنبا ليس منظورا فيه إلى دخول المسجد بالذات، بل لأن الطهارة واجبة في الطواف، فلو لم يكن ثمة مسجد حرم عليها الطواف

[2] Fatawa Hindiyya, Kitābul Manasik, Babul Umrah, vol 1 p. 237

فإذا طاف وسعى وحلق يخرج عن إحرام العمرة

[3] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābul Hajj,vol 2 p. 467

وَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛ لِأَنَّ تَعْظِيمَ الْحَرَمِ بِهَذَا يَحْصُلُ، فَإِنْ دَخَلَ مَكَّةَ قَبْلَ أَنْ يُحْرِمَ فَأَحْرَمَ مِنْهَا فَعَلَيْهِ أَنْ يَخْرُجَ مِنْ الْحَرَمِ فَيُلَبِّيَ فَإِنْ لَمْ يَفْعَلْ حَتَّى يَطَّوَّفَ بِالْبَيْتِ فَعَلَيْهِ دَمٌ؛ لِأَنَّهُ تَرَكَ الْمِيقَاتَ الْمَعْهُودَ فِي حَقِّهِ لِلْإِحْرَامِ فَهُوَ بِمَنْزِلَةِ الْآفَاقِيِّ يُجَاوِزُ الْمِيقَاتَ بِغَيْرِ إحْرَامٍ، ثُمَّ يُحْرِمُ وَرَاءَ الْمِيقَاتِ، وَهُنَاكَ يَلْزَمُهُ الدَّمُ إذَا لَمْ يَعُدْ لِتَأْخِيرِ الْإِحْرَامِ عَنْ مَكَانِهِوَلَكِنَّ الشَّرْطَ هُنَاكَ أَنْ لَا يُجَاوِزَ الْمِيقَاتَ إلَّا مُحْرِمًا وَالشَّرْطَ هُنَا أَنْ لَا يَدْخُلَ الْحَرَمَ إلَّا مُحْرِمًا؛

Using Public Pools for Purification

jknfatawa1 Purity 21 January 2025

21^st January 2024

السلام عليكم و رحمة الله و بركاته

Question: I have a query regarding musta’mal water which is called ‘used water’ in fiqh. Now, in countries of our homelands like Bangladesh, India, Pakistan, etc., they have big pools where everyone in the village comes to wash their clothes, have a ghusl in and do wudhū. Now we have learnt that if traces of najāsah are seen in the water, it cannot be used for purification. So, is this water valid for the people to use? As everyone washes their clothes and dirt comes off. People just dive into the pool for ghusl and then get out. Is this pool of water now classed as musta’mal or najāsah. Also, when people do wudhu inside that pool, they gargle and spit the water back in.

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

Concerning your query regarding the usage of large pools in certain countries where people wash dirty clothes and perform ghusl and wudhū in it, then there are several factors to be considered. Among them include for instance, the fiqh definition of musta’mal (used) water, the size of the pool, the legal definition of a large pool and the quantity size of the musta’mal and the najāsah falling into the pool. First understand the legal definition of musta’mal water. Musta’mal water is that water used to attain ritual purity for the sake of worship such as wudhū and ghusl and also used to remove (physical) najāsah whether from the body or from the clothes. Once the water separates from the body, it is now classed as musta’mal. The ruling is that it is considered pure (if there are no signs of najāsah in it), but not purifying as in, it cannot be used for wudhū and ghusl. If there is no impurity in it, then it can be used to wash the impure clothes but once they are washed then the water used becomes impure now and cannot be reused.[1]

Regarding the size of the pool, if it is large enough that extends beyond a square pool will be 4.572 metres x 4.572 metres (20.903 square metres) or a round pool with the circumference of 5.15 metres then it is large. Anything less than this is considered small.[2] Assuming that most public pools are larger than the above measurement, then you must observe whether or not the quantity of musta’mal water forms the majority of the pool in comparison to the non-used water. If it is the majority then it cannot be used for ritual purification but if it is less, then it can be used.[3]

The water used to remove physical najāsah from people’s clothes and bodies is now impure. If the amount of najāsah falling into the large public pool significantly changes one of the three qualities; colour, taste or smell of the water and its effects reaches to the other side of the pool then the entire water becomes impure and no longer suitable for ritual purity or washing the clothes. If none have changed, then the water is still deemed pure and can be used.[4]

As many people are not familiar with the detailed rulings of used water and impurity, it is advisable to be cautious and learn the detailed rulings of water to ensure our worship such as Salāh is not affected.

[Allāh Knows Best]

Written by: Apa Zakiya Saeeda Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Hāshiyah Durrul Mukhtār wa Hāshiyah ibn Ābidīn, Kitāb at- Tahārah, Vol 1, Page 197-201

وَلَا يَجُوزُ…) بِمَاءٍ (اُسْتُعْمِلَ لِ) أَجْلِ (قُرْبَةٍ) أَيْ ثَوَابٍ وَلَوْ مَعَ رَفْعِ حَدَثٍ أَوْ مِنْ مُمَيِّزٍ أَوْ حَائِضٍ لِعَادَةِ أَوْ عِبَادَةٍ أَوْ غُسْلِ مَيِّتٍ أَوْ يَدٍ لِأَكْلٍ أَوْ مِنْهُ بِنِيَّةِ السُّنَّةِ (أَوْ) لِأَجْلِ (رَفْعِ حَدَثٍ) وَلَوْ مَعَ قُرْبَةٍ كَوُضُوءِ مُحْدِثٍ وَلَوْ لِلتَّبَرُّدِ، فَلَوْ تَوَضَّأَ مُتَوَضِّئٌ لِتَبَرُّدٍ أَوْ تَعْلِيمٍ أَوْ لِطِينٍ بِيَدِهِ لَمْ يَصِرْ مُسْتَعْمَلًا اتِّفَاقًا كَزِيَادَةٍ عَلَى الثَّلَاثِ بِلَا نِيَّةِ قُرْبَةٍ، وَكَغَسْلِ نَحْوِ فَخِذٍ أَوْ ثَوْبٍ طَاهِرٍ أَوْ دَابَّةٍ تُؤْكَلُ (أَوْ) لِأَجْلِ (إسْقَاطِ فَرْضٍ) هُوَ الْأَصْلُ فِي الِاسْتِعْمَالِ كَمَا نَبَّهَ عَلَيْهِ الْكَمَالُ، بِأَنْ يَغْسِلَ بَعْضَ أَعْضَائِهِ أَوْ يُدْخِلَ يَدَهُ أَوْ رِجْلَهُ فِي جُبٍّ لِغَيْرِ اغْتِرَافٍ وَنَحْوِهِ فَإِنَّهُ يَصِيرُ مُسْتَعْمَلًا لِسُقُوطِ الْفَرْضِ اتِّفَاقًا وَإِنْ لَمْ يَزُلْ حَدَثُ عُضْوِهِ أَوْ جَنَابَتِهِ مَا لَمْ يُتِمَّ لِعَدَمِ تَجَزِّيهِمَا زَوَالًا وَثُبُوتًا عَلَى الْمُعْتَمَدِ

قُلْت: وَيَنْبَغِي أَنْ يُزَادَ أَوْ سُنَّةٌ لِيَعُمَّ الْمَضْمَضَةَ وَالِاسْتِنْشَاقَ، فَتَأَمَّلْ (إذَا انْفَصَلَ عَنْ عُضْوٍ وَإِنْ لَمْ يَسْتَقِرَّ) فِي شَيْءٍ عَلَى الْمَذْهَبِ، وَقِيلَ إذَا اسْتَقَرَّ، وَرُجِّحَ لِلْحَرَجِ. وَرُدَّ بِأَنَّ مَا يُصِيبُ مِنْدِيلَ الْمُتَوَضِّئِ وَثِيَابَهُ عَفْوٌ اتِّفَاقًا وَإِنْ كَثُرَ (وَهُوَ طَاهِرٌ) وَلَوْ مِنْ جُنُبٍ وَهُوَ الظَّاهِرُ، لَكِنْ يُكْرَهُ شُرْبُهُ وَالْعَجْنُ بِهِ تَنْزِيهًا لِلِاسْتِقْذَارِ، وَعَلَى رِوَايَةِ نَجَاسَتِهِ تَحْرِيمًا (وَ) حُكْمُهُ أَنَّهُ (لَيْسَ بِطَهُورٍ) لِحَدَثٍ بَلْ لِخَبَثٍ عَلَى الرَّاجِحِ الْمُعْتَمَدِ.

Mabsūt Li-Sarakhsī, Kitāb at-Tahārah, Bāb al-Wudhū wal Ghusl, Vol 1, Page 46-47

ثُمَّ اخْتَلَفُوا فِي صِفَةِ الْمَاءِ الْمُسْتَعْمَلِ فَقَالَ أَبُو يُوسُفَ – رَحِمَهُ اللَّهُ – هُوَ نَجِسٌ إلَّا أَنَّ التَّقْدِيرَ فِيهِ بِالْكَثِيرِ الْفَاحِشِ، وَهُوَ رِوَايَتُهُ عَنْ أَبِي حَنِيفَةَ – رَضِيَ اللَّهُ عَنْهُ -، وَرَوَى الْحَسَنُ عَنْ أَبِي حَنِيفَةَ أَنَّهُ نَجِسٌ لَا يُعْفَى عَنْهُ أَكْثَرُ مِنْ قَدْرِ الدِّرْهَمِ، وَقَالَ مُحَمَّدٌ – رَحِمَهُ اللَّهُ تَعَالَى – هُوَ طَاهِرٌ غَيْرُ طَهُورٍ، وَهُوَ رِوَايَةُ زُفَرَ، وَعَافِيَةُ الْقَاضِي عَنْ أَبِي حَنِيفَةَ – رَحِمَهُ اللَّهُ تَعَالَى -.

وَجْهُ قَوْلِ أَبِي يُوسُفَ أَنَّ الْحَدَثَ الْحُكْمِيَّ أَغْلَظُ مِنْ النَّجَاسَةِ الْعَيْنِيَّةِ، ثُمَّ إزَالَةُ النَّجَاسَةِ الْعَيْنِيَّةِ بِالْمَاءِ تُنَجِّسُهُ فَإِزَالَةُ الْحَدَثِ الْحُكْمِيِّ بِهِ أَوْلَى، وَلِهَذَا قَالَ فِي رِوَايَةِ الْحَسَنِ – رَحِمَهُ اللَّهُ -: التَّقْدِيرُ فِيهِ بِالدِّرْهَمِ كَمَا فِي النَّجَاسَةِ الْعَيْنِيَّةِ، وَلَكِنَّهُ بَعِيدٌ فَإِنَّ لِلْبَلْوَى تَأْثِيرًا فِي تَخْفِيفِ النَّجَاسَةِ،، وَمَعْنَى الْبَلْوَى فِي الْمَاءِ الْمُسْتَعْمَلِ ظَاهِرٌ فَإِنَّ صَوْنَ الثِّيَابِ عَنْهُ غَيْرُ مُمْكِنٍ، وَهُوَ مُخْتَلَفٌ فِي نَجَاسَتِهِ فَلِذَلِكَ خَفَّ حُكْمُهُ.

وَجْهُ قَوْلِ مُحَمَّدٍ – رَحِمَهُ اللَّهُ – مَا رُوِيَ «الصَّحَابَةَ – رِضْوَانُ اللَّهِ عَلَيْهِمْ – كَانُوا يَتَبَادَرُونَ إلَى وَضُوءِ رَسُولِ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – فَيَمْسَحُونَ بِهِ أَعْضَاءَهُمْ، وَمَنْ لَمْ يُصِبْهُ أَخَذَ بَلَلًا مِنْ كَفِّ صَاحِبِهِ»، وَالتَّبَرُّكُ بِالنَّجَسِ لَا يَكُونُ، وَالْمَعْنَى أَنَّ أَعْضَاءَ الْمُحْدِثِ طَاهِرَةٌ، وَلَكِنَّهُ مَمْنُوعٌ مِنْ إقَامَةِ الْقُرْبَةِ فَإِذَا اسْتَعْمَلَ الْمَاءَ تَحَوَّلَ ذَلِكَ الْمَنْعُ إلَى الْمَاءِ فَصَارَتْ صِفَةُ الْمَاءِ كَصِفَةِ الْعُضْوِ قَبْلَ الِاسْتِعْمَالِ فَيَكُونُ طَاهِرًا غَيْرَ طَهُورٍ بِخِلَافِ مَا إذَا أَزَالَ النَّجَاسَةَ بِالْمَاءِ فَالنَّجَاسَةُ هُنَاكَ تَتَحَوَّلُ إلَى الْمَاءِ

Fathul Qadīr, Kitāb at-Tahārah, Bāb al Mā’ al-lladhī Yajūzū bi-hil Wudhū wa Mā Lā Yajūzu, Vol 1, Page 85

(وَالْمَاءُ الْمُسْتَعْمَلُ لَا يَجُوزُ اسْتِعْمَالُهُ فِي طَهَارَةِ الْأَحْدَاثِ) خِلَافًا لِمَالِكٍ وَالشَّافِعِيِّ رَحِمَهُمَا اللَّهُ.

(قَوْلُهُ وَالْمَاءُ الْمُسْتَعْمَلُ) تَتَعَلَّقُ بِهِ مَبَاحِثُ فِي حُكْمِهِ وَصِفَتِهِ وَسَبَبِ ثُبُوتِهَا لَهُ وَوَقْتِ ذَلِكَ، قَدَّمَ الْأَوَّلَ لِأَنَّهُ أَهَمُّ، وَأَمَّا الثَّانِي فَقَدْ أَثْبَتَ فِيهِ مَشَايِخُ مَا وَرَاءَ النَّهْرِ الْخِلَافَ بَيْنَ أَصْحَابِنَا وَاخْتِلَافِ الرِّوَايَةِ، فَالْحَسَنُ عَنْ أَبِي حَنِيفَةَ مُغَلِّظُ النَّجَاسَةِ، وَأَبُو يُوسُفَ عَنْهُ مُخَفِّفُهَا، وَمُحَمَّدٌ عَنْهُ طَاهِرٌ غَيْرُ طَهُورٍ، وَكُلٌّ أَخَذَ بِمَا رَوَاهُ.

وَقَالَ مَشَايِخُ الْعِرَاقِ: إنَّهُ طَاهِرٌ عِنْدَ أَصْحَابِنَا. وَاخْتَارَ الْمُحَقِّقُونَ مِنْ مَشَايِخِ مَا وَرَاءَ النَّهْرِ طَهَارَتَهُ، وَعَلَيْهِ الْفَتْوَى

[2] Athmārul Hidāyah, Kitāb at-Tahārah, ‘’Baray talab kā Hisāb ayk nadhr mei’, Vol 1, Page 127

This estimation is taken from whether the ripple effects of one corner of the pool by shaking the hands in it reaches to the other end. If it does, then it is classed as a large pool otherwise small if it does reach it.

[3] Fatāwā Hindiyyah, Kitāb at-Tahārah, al-Fasl al-Awwal fī mā Yajūzu bi-hi at-Tawaddu’, Vol 1, Page 18

وَمِقْدَارُ الْحَوْضِ الصَّغِيرِ أَرْبَعَةُ أَذْرُعٍ فِي أَرْبَعَةِ أَذْرُعٍ. هَكَذَا فِي الْكِفَايَةِ، وَعَنْ أَبِي يُوسُفَ – رَحِمَهُ اللَّهُ – أَنَّ الْغَدِيرَ الْعَظِيمَ كَالْجَارِي لَا يَتَنَجَّسُ إلَّا بِالتَّغَيُّرِ مِنْ غَيْرِ فَصْلٍ هَكَذَا فِي فَتْحِ الْقَدِيرِ وَالْفَاصِلُ بَيْنَ الْكَثِيرِ وَالْقَلِيلِ أَنَّهُ إذَا كَانَ الْمَاءُ بِحَيْثُ يَخْلُصُ بَعْضُهُ إلَى بَعْضٍ بِأَنْ تَصِلَ النَّجَاسَةُ مِنْ الْجُزْءِ الْمُسْتَعْمَلِ إلَى الْجَانِبِ الْآخَرِ فَهُوَ قَلِيلٌ وَإِلَّا فَكَثِيرٌ قَالَ أَبُو سُلَيْمَانَ الْجُوزَجَانِيُّ إنْ كَانَ عَشْرًا فِي عَشْرٍ فَهُوَ مِمَّا لَا يَخْلُصُ وَبِهِ أَخَذَ عَامَّةُ الْمَشَايِخِ – رَحِمَهُمُ اللَّهُ -. هَكَذَا فِي الْمُحِيطِ…

يَجُوزُ التَّوَضُّؤُ فِي الْحَوْضِ الْكَبِيرِ الْمُنْتِنِ إذَا لَمْ تُعْلَمْ نَجَاسَتُهُ. كَذَا فِي فَتَاوَى قَاضِي خَانْ.

Badā’i’ as-Sanā’i’, Kitāb at-Tahārah, Vol 1, Page 68

وَلَوْ اخْتَلَطَ الْمَاءُ الْمُسْتَعْمَلُ بِالْمَاءِ الْقَلِيلِ؟ قَالَ بَعْضُهُمْ: لَا يَجُوزُ التَّوَضُّؤُ بِهِ وَإِنْ قَلَّ وَهَذَا فَاسِدٌ، أَمَّا عِنْدَ مُحَمَّدٍ فَلِأَنَّهُ طَاهِرٌ لَمْ يَغْلِبْ عَلَى الْمَاءِ الْمُطْلَقِ فَلَا يُغَيِّرُهُ عَنْ صِفَةِ الطَّهُورِيَّةِ كَاللَّبَنِ.

وَأَمَّا عِنْدَهُمَا فَلِأَنَّ الْقَلِيلَ مِمَّا لَا يُمْكِنُ التَّحَرُّزُ عَنْهُ يُجْعَلُ عَفْوًا؛ وَلِهَذَا قَالَ ابْنُ عَبَّاسٍ – رَضِيَ اللَّهُ عَنْهُ – حِينَ سُئِلَ عَنْ الْقَلِيلِ مِنْهُ: لَا بَأْسَ بِهِ وَسُئِلَ الْحَسَنُ الْبَصْرِيُّ عَنْ الْقَلِيلِ فَقَالَ: وَمَنْ يَمْلِكُ نَشْرَ الْمَاءِ؟ وَهُوَ مَا تَطَايَرَ مِنْهُ عِنْدَ الْوُضُوءِ وَانْتَشَرَ أَشَارَ إلَى تَعَذُّرِ التَّحَرُّزِ عَنْ الْقَلِيلِ، فَكَانَ الْقَلِيلُ عَفْوًا، وَلَا تَعَذُّرَ فِي الْكَثِيرِ فَلَا يَكُونُ عَفْوًا، ثُمَّ الْكَثِيرُ عِنْدَ مُحَمَّدٍ مَا يَغْلِبُ عَلَى الْمَاءِ الْمُطْلَقِ، وَعِنْدَهُمَا أَنْ يَتَبَيَّنَ مَوَاقِعَ الْقَطْرَةِ فِي الْإِنَاءِ.

Fatāwā Hindiyyah, Kitāb at-Tahārah, al-Fasl al-Awwal fī mā Yajūzu bi-hi at-Tawaddu’, Vol 1, Page 23

جُنُبٌ اغْتَسَلَ فَانْتَضَحَ مِنْ غُسْلِهِ شَيْءٌ فِي إنَائِهِ لَمْ يُفْسِدْ عَلَيْهِ الْمَاءَ. أَمَّا إذَا كَانَ يَسِيلُ مِنْهُ سَيَلَانًا أَفْسَدَهُ، وَكَذَا حَوْضُ الْحَمَّامِ عَلَى قَوْلِ مُحَمَّدٍ – رَحِمَهُ اللَّهُ – لَا يُفْسِدُهُ مَا لَمْ يَغْلِبْ عَلَيْهِ يَعْنِي لَا يُخْرِجُهُ مِنْ الطَّهُورِيَّةِ. كَذَا فِي الْخُلَاصَةِ…

الْمَاءُ الْمُسْتَعْمَلُ إذَا وَقَعَ فِي الْبِئْرِ لَا يُفْسِدُهُ إلَّا إذَا غَلَبَ وَهُوَ الصَّحِيحُ هَكَذَا فِي مُحِيطِ السَّرَخْسِيِّ.

[4] Al ‘Ināyah Sharh al-Hidāyah, Kitāb at-Tahārah,Vol 1, Page 80

قَالَ (وَالْغَدِيرُ الْعَظِيمُ الَّذِي لَا يَتَحَرَّكُ أَحَدُ طَرَفَيْهِ بِتَحْرِيكِ الطَّرَفِ الْآخَرِ إذَا وَقَعَتْ نَجَاسَةٌ فِي أَحَدِ جَانِبَيْهِ جَازَ الْوُضُوءُ مِنْ الْجَانِبِ الْآخَرِ لِأَنَّ الظَّاهِرَ أَنَّ النَّجَاسَةَ لَا تَصِلُ إلَيْهِ)

إذْ أَثَرُ التَّحْرِيكِ فِي السِّرَايَةِ فَوْقَ أَثَرِ النَّجَاسَةِ. ثُمَّ عَنْ أَبِي حَنِيفَةَ رحمه الله أَنَّهُ يَعْتَبِرُ التَّحْرِيكَ بِالِاغْتِسَالِ، وَهُوَ قَوْلُ أَبِي يُوسُفَ رحمه الله، وَعَنْهُ التَّحْرِيكُ بِالْيَدِ، وَعَنْ مُحَمَّدٍ رحمه الله بِالتَّوَضِّي. وَوَجْهُ الْأَوَّلِ أَنَّ الْحَاجَةَ إلَى الِاغْتِسَالِ فِي الْحِيَاضِ أَشَدُّ مِنْهَا إلَى التَّوَضِّي، وَبَعْضُهُمْ قَدَّرُوا بِالْمِسَاحَةِ عَشْرًا فِي عَشْرٍ بِذِرَاعِ الْكِرْبَاسِ تَوْسِعَةً لِلْأَمْرِ عَلَى النَّاسِ، وَعَلَيْهِ الْفَتْوَى،

وَاعْلَمْ أَنَّ أَصْحَابَنَا اتَّفَقُوا عَلَى أَنَّ الْمَاءَ إذَا خَلَصَ بَعْضُهُ: أَيْ وَصَلَ إلَى بَعْضٍ كَانَ قَلِيلًا، وَإِذَا لَمْ يَخْلُصُ كَانَ كَثِيرًا لَا يَنْجَسُ بِوُقُوعِ النَّجَاسَةِ فِيهِ، إلَّا أَنْ يَتَغَيَّرَ لَوْنُهُ أَوْ طَعْمُهُ أَوْ رِيحُهُ كَالْمَاءِ الْجَارِي.

Waterproof vs Water-resistant Skin Care Products

jknfatawa1 Purity 10 January 202510 January 2025

10^th January 2025

السلام عليكم و رحمة الله و بركاته

Question: What is the ruling on applying (lawful) waterproof and water-resistant skincare products to the skin before wudhu? Is the wudhu valid or not?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query, waterproof and water-resistant skincare products are both slightly different in their nature. Waterproof makeups refer to products that are specifically formulated to resist moisture and stay in place when exposed to water. Waterproof formulas typically contain ingredients that give the adhesive qualities, so they stick to your skin, lashes, brows, etc. It is intended for short periods of water exposure like sweating or crying or be so sticky so they can withstand a few laps in the pool. Most companies that manufacture waterproof makeup generally use the following ingredients to create products that resist water and stay in place: Film Formers are the most the common form of waterproofing ingredients. This class of synthetics molecule includes PVP, acrylates, acrylamide, silicones, and copolymers. Water-resistant products are not as effective when exposed to too much moisture. It can resist water to some degree, but not for long or completely. Water-resistant makeups are suitable for light rain showers, but not for heavy rain. They are usually made from products which make it harder for water to penetrate.

The difference between waterproof and water-resistant is that waterproof skincare inhibits water from reaching the skin, it can in certain products completely block out moisture and keep on working even when submerged underwater. It is formulated to stay intact even in heavy rain, snow or even swimming. This does not allow water to reach the skin during wudhu and therefore must be removed otherwise the wudhu will not be valid.[1] Contrarily, water-resistant skincare only remains on the skin in the presence of slight moisture (i.e. minimal sweat) and if you were to wash your face or any other area of the body where you have applied these types of water-resistant skincare products, there is a high chance water would rinse it off. Indicating that water will reach the skin in which case it would not be necessary to remove it prior to wudhu.[2]

In conclusion, not all products are created equally in this regard; some mascaras, concealers and foundations are particularly robust in terms of waterproof material. However, regarding products such as sunblock or sunscreen which absorb into the skin as a cream, have less of an effect in comparison to waterproof products and allow water to penetrate the skin. By washing the limbs thoroughly whilst performing wudhu should be sufficient with water-resistant products. As for waterproof skincare or makeup products, removing it before making wudhu is necessary otherwise it won’t suffice.[3]

[Allāh Knows Best]

Written by: Apa Sumayya Qazi Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Zuhayli, Al-fiqhu Islami wa dillatuhu vol 1 page 145

ازالة ما يمنع وصول الماء الى العضو: أي ألا يكون على العضو الواجب غسله حائل يمنع وصول الماء إلى البشرة، كشمع و شحم و دهن و دهان، و منه عماص العين، والحبر الصيني المتجسم، وطلاء الأظافر لنساء. أما الزيت ونحوه فلا يمنع نفوذ الماء للبشرة.

وقد اتفقت المذاهب الفقهية الأربعة على أنه يشترط لصحة الوضوء إزالة ما يمنع وصول الماء إلى الأعضاء .

ينظر : “الموسوعة الفقهية” (43/329) .

Al-Musili, ikhtiyarat, Kitab Taharah, vol 1 page 16

قال شيخ الإسلام رحمه الله: (منع يسير وسخ في ظفر ونحوه وصول الماء صحت الطهارة وهو وجه لأصحابنا, ومثله كل يسير منع وصول الماء حيث كان كدم وعجين)

[2] See details on waterproof vs water resistant products.

https://live-freely.eltamd.com/life-in-the-sun/waterproof-vs-water-resistant-knowing-the-difference-in-sunscreens/

[3] Muheet Burhani, Kitab Taharah, vol 1 page 33

فقد روي عن أبي حنيفة رحمة الله: لا بأس بأن يغسل الرجل الوجه وهو مغمض عينيه، و في رواية الحسن أن أبا حنيفة رحمه الله سئل أتغسل العين بالماء؟ قال:لا، و عن الفقيه أحمد بن إبراهيم أن من غسل وجهه و غمض عينه تغميضا شديدا لا يجوز ذلك و قيل فمن رمدت عينيه فرمصت فأصبح رمصها في جانب العين يجب إيصال الماء تحت مجتمع الرمص ، و يجب إيصال الماء إلى المآقي

الدر المختار وحاشية ابن عابدين (رد المحتار) (1/ 154)

(قَوْلُهُ: بِهِ يُفْتَى) صَرَّحَ بِهِ فِي الْخُلَاصَةِ وَقَالَ: لِأَنَّ الْمَاءَ شَيْءٌ لَطِيفٌ يَصِلُ تَحْتَهُ غَالِبًا اهـ وَيَرُدُّ عَلَيْهِ مَا قَدَّمْنَاهُ آنِفًا وَمُفَادُهُ عَدَمُ الْجَوَازِ إذَا عُلِمَ أَنَّهُ لَمْ يَصِلْ الْمَاءُ تَحْتَهُ، قَالَ فِي الْحِلْيَةِ وَهُوَ أَثْبَتُ. (قَوْلُهُ: إنْ صُلْبًا) بِضَمِّ الصَّادِ الْمُهْمَلَةِ وَسُكُونِ اللَّامِ وَهُوَ الشَّدِيدُ حِلْيَةٌ: أَيْ إنْ كَانَ مَمْضُوغًا مَضْغًا مُتَأَكِّدًا، بِحَيْثُ تَدَاخَلَتْ أَجْزَاؤُهُ وَصَارَ لَهُ لُزُوجَةٌ وَعِلَاكَةٌ كَالْعَجِينِ شَرْحُ الْمُنْيَة (قَوْلُهُ: وَهُوَ الْأَصَحُّ) صَرَّحَ بِهِ فِي شَرْحِ الْمُنْيَةِ وَقَالَ لِامْتِنَاعِ نُفُوذِ الْمَاءِ

Tooth Filling and Ghusl

jknfatawa1 Purity 10 December 2024

9th December 2024

السلام عليكم و رحمة الله و بركاته

Question: Tooth fillings are of different types. There’s amalgam, composite and glass ionomer fillings too. I’ve read that they’re made up of different components e.g. glass particles, silver, etc. If the dentist says to have these fillings done, are they permissible and is wudhu and ghusl made over them valid?

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank for your query. Tooth fillings are composed of different components. There are amalgam fillings which last around 15 years but stick out due to silver colour. However, they are durable and very cost effective. We also have composite fillings which last for around 5 years and are usually used for teeth closer to the front of the mouth as colour blends in with the rest of the mouth. There are also gold fillings which are the longest lasting (around 20-30 years) and fill in tightly around the tooth so less risk of decay. There is also the glass ionomer filling which lasts around 5 years and are not suitable for all teeth types and not as durable[1].

The main consideration from the shari’ah is the obligatory ghusl as water must reach the complete mouth for it to be valid. Rinsing the mouth for wudhu is Sunnah and not obligatory. Considering that fillings are a necessity and permanently fixed, the jurists have granted concession on this matter and validate the ghusl, just as they validated ghusl if pieces of food or dirt were stuck in the mouth. [2]

In summary, it will be permissible to have fillings applied and both wudhu and ghusl will be valid.[3]

[Allāh Knows Best]

Written by: Mufti Anas Mullah Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] The best material for dental fillings (November 2024) Broadway Family Dental. Available at: https://www.broadwayfamilydentalpc.com/blog/what-is-the-best-material-for-dental-fillings/

[2] Ibn Nujyam. Al Bahr al Raaiq, Book of cleanliness, Fardh of Ablution, Vol 1, p49

كان سنه مجوفا أو بين أسنانه طعام أو درن رطب يجزيه؛ لأن الماء لطيف يصل إلى كل موضع غالبا كذا في التجنيس ثم قال ذكر الصدر الشهيد حسام الدين في موضع آخر إذا كان في أسنانه كوات يبقى فيها الطعام لا يجزيه ما لم يخرجه ويجري الماء عليها، وفي فتاوى الفضلي والفقيه أبي الليث خلاف هذا فالاحتياط أن يفعل اهـ. وفي معراج الدراية الأصح أنه يجزيه والدرن اليابس في الأنف كالخبز الممضوغ والعجين يمنع تمام الاغتسال

Alamgheer Aurrangzeb, Fatawa Hindiyyah,Book of cleanliness, Fardh of Ablution, Vol 1, p13

الجنب إذا شرب الماء ولم يمجه لم يضره ويجزيه عن المضمضة إذا أصاب جميع فمه. كذا في الظهيرية ولو كان سنه مجوفا فبقي فيه أو بين أسنانه طعام أو درن رطب في أنفه ثم غسله على الأصح. كذا في الزاهدي والاحتياط أن يخرج الطعام عن تجويفه ويجري الماء عليه هكذا في فتح القدير والدرن اليابس في الأنف يمنع تمام الغسل. كذا في الزاهدي

[3] Ibn Abideen ash-Shami, Radd ul Muhtaar, Book of cleanliness, Fardh of Ablution, Vol 1, p154

ولا يمنع) الطهارة (ونيم) أي خرء ذباب وبرغوث لم يصل الماء تحته (وحناء) ولو جرمه به يفتى (ودرن ووسخ) عطف تفسير وكذا دهن ودسومة (وتراب) وطين ولو (في ظفر مطلقا) أي قرويا أو مدنيا في الأصح بخلاف نحو عجين.

Maulana Ashraf Ali Thanvi,Book of cleanliness, Chapter of ablution, dentifrice etc rubbed into the teeth, Imdadul Fatawa, Vol 1, p 76

Mufti Mahmoodul Hassan Gangohi,Fatawa Mahmoodiya,Book of cleanliness, chapter of ablution, filling molars with silver, Vol 5, p 81

Psoriasis and Wudhu

jknfatawa1 Purity 17 July 202411 November 2024

17^th July 2024

السلام عليكم و رحمة الله و بركاته

Question: I suffer from psoriasis which makes my skin intensely itchy and when scratching (itching can be unbearable) I sometimes I get small cuts that bleed. The bleeding sometimes doesn’t flow but stays in one place, or it looks pink with clear fluid (also not flowing), my question is in relation to wudhu in this state.

I understand flowing blood from wounds break wudhu, however where its not flowing but wound is not dry – does clothing Touching the wet blood/clear fluid and therefore moving or absorbing it break the wudu? Eg if on my knees, i kneel and it absorbs into trousers?
If there is some blood not flowing from the original place e.g. on my elbow , but water from wudhu washes it out and moves it, does this affect wudhu?
As this is a lifelong condition that gets better or more severe throughout the year, is there any concessions due to illness for my wudhu?
I understand some madhabs don’t view bleeding from skin as impure and not breaking wudhu, so can I temporarily adopt this view when I have flare ups?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer:

Thank for your query. We appreciate the severity of the situation in dealing with psoriasis and keeping up with your spiritual responsibilities. We pray that Allah Almighty grants you a permanent recovery and improves your condition, Ameen. Concerning your query, when blood becomes visible on a wound, it does not automatically render the wudhu invalid until it flows. As you mentioned in your case that blood or clear fluid becomes visible but does not flow then it does not break the wudhu. If the blood or clear fluid is absorbed by the clothes then its quantity will be examined. If it is to the extent that it could have flowed by itself then wudhu shall be invalid, otherwise the wudhu remains intact if it is a small, tiny amount without the possibility of flowing, unless those tiny amounts appear on different parts of the clothes in a single time amount to the possibility of flowing, only then the wudhu breaks. [1] This will also be considered when the water enters the wounds during wudhu as in, whether the blood ends up flowing or not from its place. There is however a concession in such scenarios that if a person has cuts in his limbs and washing those affected limbs during wudhu is not possible due to pain and difficulty that you may perform masah over those affected limbs during a flare up and if masah is also not possible and all of the wudhu limbs are severely affected, then you may perform tayammum as a last resort. [2] Given the above concessions, there is no need in resorting to the opinions of different schools of thought.

[Allāh Knows Best]

Written by: Mufti Anas Mullah Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Al Bahr Al Raa’iq, Kitabut Taharah, Nawaqidhul wudhu, vol 1, p 34

وَلَوْ كَانَ الدَّمُ فِي الْجُرْحِ فَأَخَذَهُ بِخِرْقَةٍ أَوْ أَكَلَهُ الذُّبَابُ فَازْدَادَ فِي مَكَانِهِ، فَإِنْ كَانَ بِحَيْثُ يَزِيدُ وَيَسِيلُ لَوْ لَمْ يَأْخُذْهُ بِنَفْسِهِ بَطَلَ وُضُوءُهُ، وَإِلَّا فَلَا وَكَذَلِكَ إذَا أُلْقِيَ عَلَيْهِ تُرَابٌ أَوْ رَمَادٌ ثُمَّ ظَهَرَ ثَانِيًا وَتَرَّبَهُ ثُمَّ وَثُمَّ فَهُوَ كَذَلِكَ يَجْمَعُ كُلَّهُ قَالَ فِي الذَّخِيرَةِ قَالُوا، وَإِنَّمَا يَجْمَعُ إذَا كَانَ فِي مَجْلِسٍ وَاحِدٍ مَرَّةً بَعْدَ أُخْرَى أَمَّا إذَا كَانَ فِي مَجَالِسَ مُخْتَلِفَةٍ لَا يَجْمَعُ، وَلَوْ رَبَطَ الْجُرْحَ فَنَفَذَتْ الْبِلَّةُ إلَى ضَاقَ لَا إلَى الْخَارِجِ نَقَضَ قَالَ فِي فَتْحِ الْقَدِيرِ وَيَجِبُ أَنْ يَكُونَ مَعْنَاهُ إذَا كَانَ بِحَيْثُ لَوْلَا الرِّبَاطُ سَالَ؛ لِأَنَّ الْقَمِيصَ لَوْ تَرَدَّدَ عَلَى الْجُرْحِ فَابْتَلَّ لَا يَنْجُسُ مَا لَمْ يَكُنْ كَذَلِكَ

Fatawa Hndiyyah, Kitabut Taharah, Babul Wudhu’, Fasl fi nawaqidhil wudhu, vol 1, p 10

ومنها) ما يخرج من غير السبيلين ويسيل إلى ما يظهر من الدم والقيح والصديد والماء لعلة وحد السيلان أن يعلو فينحدر عن رأس الجرح. كذا في محيط السرخسي وهو الأصح. كذا في النهر الفائق. الدم إذا علا على رأس الجرح لا ينقض الوضوء وإن أخذ أكثر من رأس الجرح. كذا في الظهيرية والفتوى على أنه لا ينقض وضوءه في جنس هذه المسائل. كذا في المحيط

[2] Durrul Mukhtar wa Hashiya Ibn Abideen, Kitabut Taharah, Sunanul Wudhu’, vol 1, p 102

في أعضائه شقاق غسله إن قدر وإلا مسحه وإلا تركه ولو بيده، ولا يقدر على الماء تيمم
(قَوْلُهُ: شُقَاقٌ) هُوَ بِالضَّمِّ. وَفِي التَّهْذِيبِ قَالَ اللَّيْثُ: هُوَ تَشَقُّقُ الْجِلْدِ مِنْ بَرْدٍ أَوْ غَيْرِهِ فِي الْيَدَيْنِ وَالْوَجْهِ: وَقَالَ الْأَصْمَعِيُّ: الشُّقَاقُ فِي الْيَدِ وَالرِّجْلِ مِنْ بَدَنِ الْإِنْسَانِ وَالْحَيَوَانِ، وَأَمَّا الشُّقُوقُ فَهِيَ صُدُوعٌ فِي الْجِبَالِ وَالْأَرْضِ. وَفِي التَّكْمِلَةِ عَنْ يَعْقُوبَ: يُقَالُ بِيَدِ فُلَانٍ شُقُوقٌ وَلَا يُقَالُ شِقَاقٌ؛ لِأَنَّ الشِّقَاقَ فِي الدَّوَابِّ: وَهِيَ صُدُوعٌ فِي حَوَافِرِهَا وَأَرْسَاغِهَا مُغْرِبٌ. (قَوْلُهُ: وَإِلَّا تَرَكَهُ) أَيْ وَإِنْ لَمْ يَمْسَحْهُ بِأَنْ لَمْ يَقْدِرْ عَلَى الْمَسْحِ تَرَكَهُ.(قَوْلُهُ: وَلَا يَقْدِرُ عَلَى الْمَاءِ) أَيْ عَلَى اسْتِعْمَالِهِ لِمَانِعٍ فِي الْيَدِ الْأُخْرَى، وَلَا يَقْدِرُ عَلَى وَضْعِ وَجْهِهِ وَرَأْسِهِ فِي الْمَاءِ. (قَوْلُهُ: تَيَمَّمَ) زَادَ فِي الْخَزَائِنِ وَصَلَاتُهُ جَائِزَةٌ عِنْدَهُ خِلَافًا لَهُمَا

Suffering from IBS and Tawāf

jknfatawa1 Purity 14 May 202410 June 2024IBS, Purity, Tawaf

14^th May 2024

السلام عليكم و رحمة الله و بركاته

Question: I have a question about preforming umrah. I understand in order to do tawāf we have to be in the state of wudhu. I suffer from IBS and constantly pass wind sometimes every few minutes. Please can you advise me on what this means for while I try to preform umrah. I’m afraid that if I’m constantly passing wind will my umrah/tawāf be accepted.?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

It is important to first understand the conditions for a person to become mazoor (excused person) and to remain mazoor have different meanings. If due to the constant passing of wind you are unable to keep your wudhu with ease for one complete fardh Salāh time nor able to pray Salāh either then you will be classed as a Shari mazoor person. If after that, the passing of wind continues but not necessarily encompassing the entire time will not revoke your mazoor status so long as it continues even least once during the fardh Salāh time.[1]

The ruling for a mazoor person is that their wudhu only needs to be renewed before every fardh Salāh time. To illustrate this with an example, if the illness of constantly passing wind continued throughout Dhuhr time the first time of its occurrence, then they would be considered mazoor from that point on even if it happened merely once thereafter. This wudhu will remain intact (despite the illness) as of which you can perform as many worships as you wish until the end time of that Salāh. You must then renew your wudhu when the next Salāh time begins.

In reference to your query, as you said you pass wind every few minutes and not being able to retain your wudhu then based on the above explanation, you qualify as a mazoor. You may continue to perform tawāf as your wudhu will remain intact until the Salāh time ends. If you do not complete your tawāf by then then you must renew your wudhu and then continue with your tawāf.

Allah Knows Best.

Written by Apa Sumayyah Abdul Alim

Reviewed by: Mufti Abdul Waheed

Attested by : Shaykh Saiful Islam

JKN Fatawa Department

[1] Ibn Abideen Kitaabut Tahaarah vol 1 pg 305

(وَصَاحِبُ عُذْرٍ مَنْ بِهِ سَلَسٌ) بَوْلٍ لَا يُمْكِنُهُ إمْسَاكُهُ (أَوْ اسْتِطْلَاقُ بَطْنٍ أَوْ انْفِلَاتُ رِيحٍ أَوْ اسْتِحَاضَةٌ) أَوْ بِعَيْنِهِ رَمَدٌ أَوْ عَمَشٌ أَوْ غَرَبٌ، وَكَذَا كُلُّ مَا يَخْرُجُ بِوَجَعٍ وَلَوْ مِنْ أُذُنٍ وَثَدْيٍ وَسُرَّةٍ (إنْ اسْتَوْعَبَ عُذْرُهُ تَمَامَ وَقْتِ صَلَاةٍ مَفْرُوضَةٍ)

بِأَنْ لَا يَجِدَ فِي جَمِيعِ وَقْتِهَا زَمَنًا يَتَوَضَّأُ وَيُصَلِّي فِيهِ خَالِيًا عَنْ الْحَدَثِ (وَلَوْ حُكْمًا) لِأَنَّ الِانْقِطَاعَ الْيَسِيرَ مُلْحَقٌ بِالْعَدَمِ (وَهَذَا شَرْطُ) الْعُذْرِ (فِي حَقِّ الِابْتِدَاءِ، وَفِي) حَقِّ (الْبَقَاءِ كَفَى وُجُودُهُ فِي جُزْءٍ مِنْ الْوَقْتِ) وَلَوْ مَرَّةً (وَفِي) حَقِّ الزَّوَالِ يُشْتَرَطُ (اسْتِيعَابُ الِانْقِطَاعِ) تَمَامَ الْوَقْتِ (حَقِيقَةً) لِأَنَّهُ الِانْقِطَاعُ الْكَامِلُ-

Al ikhtiyar – Ktaabut Taharah vol 1 pg 30

وَالْمَعْذُورُ هُوَ الَّذِي لَا يَمْضِي عَلَيْهِ وَقْتُ صَلَاةٍ إِلَّا وَالْحَدَثُ الَّذِي ابْتُلِيَ بِهِ مَوْجُودٌ) حَتَّى لَوِ انْقَطَعَ الدَّمُ وَقْتًا كَامِلًا خَرَجَ مِنْ أَنْ يَكُونَ صَاحِبَ عُذْرٍ مِنْ وَقْتِ الِانْقِطَاعِ. – المكتبة الشاملة

Does Fainting Break the Wudhu?

jknfatawa1 Purity 29 January 202410 June 2024Purity, Wudhu, Wudu

29th January 2024

السلام عليكم و رحمة الله و بركاته

Question: If a person constantly faints during the day (at least twice a day) and one day ends up fainting whilst performing Salāh, then must the Salāh only be repeated or the wudhu as well?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query in question yes wudu will also need repeating like Salāh as fainting is one of the factors that invalidates the wudhu, even if it is for a short moment. If one faints and loses consciousness even for a moment then the wudhu also breaks. This is because a person will be unaware if anything comes out of him, it is likened to a person in deep sleep who does not know what state he is in.[1]

Allāh Knows Best

Written by: Apa Sumayya Qazi Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitāb Tahārah, vol 1, p. 357

مَطْلَبٌ نَوَاقِضُ الْوُضُوءِ

(وَ) يَنْقُضُهُ (إغْمَاءٌ) وَمِنْهُ الْغُشْيُ (وَجُنُونٌ وَسُكْرٌ)

(قَوْلُهُ: وَيَنْقُضُهُ إغْمَاءٌ) هُوَ كَمَا فِي التَّحْرِيرِ: آفَةٌ فِي الْقَلْبِ أَوْ الدِّمَاغِ تُعَطِّلُ الْقُوَى الْمُدْرِكَةَ وَالْمُحَرِّكَةَ عَنْ أَفْعَالِهَا مَعَ بَقَاءِ الْعَقْلِ مَغْلُوبًا (قَوْلُهُ: وَمِنْهُ الْغُشْيُ) بِالضَّمِّ وَالسُّكُونِ: تَعَطُّلُ الْقُوَى الْمُحَرِّكَةِ وَالْحَسَّاسَةِ لِضَعْفِ الْقَلْبِ مِنْ الْجُوعِ أَوْ غَيْرِهِ قُهُسْتَانِيٌّ

Fatawa Hindiyyah, Kitāb Tahārah, vol 1, p. 15

الْفَصْلُ الْخَامِسِ فِي نَوَاقِضِ الْوُضُوءِ

(وَمِنْهَا الْإِغْمَاءُ وَالْجُنُونُ وَالْغَشْيُ وَالسُّكْرُ) الْإِغْمَاءُ يَنْقُضُ الْوُضُوءَ قَلِيلُهُ وَكَثِيرُهُ وَكَذَا الْجُنُونُ وَالْغَشْيُ وَالسُّكْرُ فِي هَذَا الْبَابِ أَنْ لَا يَعْرِفَ الرَّجُلَ مِنْ الْمَرْأَةِ عِنْدَ بَعْضِ الْمَشَايِخِ وَهُوَ اخْتِيَارُ الصَّدْرِ الشَّهِيدِ وَالصَّحِيحُ مَا نُقِلَ عَنْ شَمْسِ الْأَئِمَّةِ الْحَلْوَانِيِّ أَنَّهُ إذَا دَخَلَ فِي بَعْضِ مِشْيَتِهِ تَحَرُّكٌ كَذَا فِي الذَّخِيرَةِ.

A Dialysis Patient and Wudhu

jknfatawa1 Purity 6 December 202310 June 2024Purity, Wudhu, Wudu

6^th December 2023

السلام عليكم و رحمة الله و بركاته

Question: My question is regarding Salāh during dialysis. I’m a dialysis patient of renal failure. I visit hospital 3 times a week for dialysis. On each visit I spend 4 hours or so on the dialysis machine and at times I miss a complete Salāh or sometimes 2 Salāhs. The dialysis tube is directly put through my neck, which connects to the machine. This way blood is constantly flowing out of the body, in to the dialysis machine and back into the body through a plastic tube, for 4 hours straight. My question is, is a person able to pray Salāh whilst connected to the machine, since blood is being released from the body. Is the person’s wudhu still valid whilst dialysing or not?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

May Allāh Almighty grant you quick and permanent recovery. In reference to your question when the blood has left the body and is flowing, it will break the wudhu. [1] Though the blood is returning to your body, it is still leaving the body before returning and therefore, Salāh in your condition will not be valid as your wudhu has been nullified.

If you remain in this state for an entire Salāh period for example, the dialysis begins at 11am and finishes at 3pm and it is winter season, and that would mean you would miss Zuhr entirely, then you will be considered ma’zoor (excused).[2] A mazoor is that person who due to the constant discharge of blood and impurity is unable to make wudhu and perform the fardh Salāh in its time period. When this happens for one complete Salāh time then they are now classed as ma’zoor. They are given the dispensation to perform wudhu once and pray Salāh despite the continuous flow of blood even if it happened just once after the initial time round, provided that no other unexcused factor that breaks the wudhu occurs (for which they must repeat the wudhu). They must renew their wudhu for the next fardh Salāh.[3]

To summarise in your case, the blood exiting and then re-entering back into your body breaks the wudhu. If a complete Salāh time period passes during your dialysis then you can act upon the ruling of a ma’zoor person as described above. After coming off the dialysis machine and removing the tubes then the ruling of ma’zoor is uplifted (i.e. no longer applies).

[Allāh Knows Best]

Written by: Maulana Hafiz Mahmud Ali Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Ibn al mawdood Al Musili, Al-Ikhtiyaar Li taleel al-mukhtaar, vol 1 p. 13

وقال عليه الصلاة والسلام: الوضوء من كل دم سائل وقال عليه الصلاة والسلام: من قاء أو رعف في صلاته فلينصرف وليتوضأ الحديث وقال عليه الصلاة والسلام: يعاد الوضوء من سبع وعد منها القيء ملء الفم والدم السائل والقهقهة والنوم ويشترط السيلان في الخارج من غير السبيلين لأن تحت كل جلدة دما ورطوبة فما لم يسل يكون باديا لا خارجا بخلاف السبيلين

[2] (ثُمَّ إِنَّ الحَدَثَ إِنِ اسْتَوْعَبَ) وَلَوْ حُكُماً (١) (وَقْتَ صَلاةٍ) مَفْرُوضَةٍ (٢) (بِأَنْ لَمْ يُوجَدْ فِيهِ زَمَانٌ خَالٍ عَنْهُ يَسَعُ الوُضُوءَ وَالصَّلاةَ، يُسَمَّى عُذْراً، وَصَاحِبُهُ) يُسَمَّى (مَعْذُوراً، وَ) يُسَمَّى أَيْضاً (صاحِبَ العُذْرِ) «هَكَذَا ذَكَرَ فِي “الكَافِي”. وَنَقَلَ الزَّيْلَعِيُّ عَنْ عِدَّةِ كُتُبٍ شَرْطَ اسْتِيعَابِ الوَقتِ كُلِّهِ، ثُمَّ قَالَ (٣): «هُوَ الأَظْهَرُ».

ص288 – كتاب ذخر المتأهلين والنساء للإمام البركوي – أحكام المعذور

[3]Ibn ʿĀbidīn, Radd al-Muḥtār, Kitāb al-Ṭahārah, Bāb al-Ḥayḍ, Vol. 1, p. 305

(قَوْلُهُ: وَصَاحِبُ عُذْرٍ) خَبَرٌ مُقَدَّمٌ، وَقَوْلُهُ: مَنْ بِهِ سَلَسُ بَوْلٍ مُبْتَدَأٌ مُؤَخَّرٌ؛ لِأَنَّهُ مَعْرِفَةٌ وَالْأَوَّلُ نَكِرَةٌ فَافْهَمْ. قَالَ فِي النَّهْرِ: قِيلَ السَّلَسُ بِفَتْحِ اللَّامِ نَفْسُ الْخَارِجِ، وَبِكَسْرِهَا مَنْ بِهِ هَذَا الْمَرَضِ (قَوْلُهُ: لَا يُمْكِنُهُ إمْسَاكُهُ) أَمَّا إذَا أَمْكَنَهُ خَرَجَ عَنْ كَوْنِهِ صَاحِبَ عُذْرٍ كَمَا يَأْتِي ط. (قَوْلُهُ: أَوْ اسْتِطْلَاقُ بَطْنٍ) أَيْ: جَرَيَانُ مَا فِيهِ مِنْ الْغَائِطِ (قَوْلُهُ: أَوْ انْفِلَاتُ رِيحٍ) هُوَ مَنْ لَا يَمْلِكُ جَمْعَ مَقْعَدَتِهِ لِاسْتِرْخَاءٍ فِيهَا نَهْرٌ (قَوْلُهُ: أَوْ بِعَيْنِهِ رَمَدٌ) أَيْ: وَيَسِيلُ مِنْهُ الدَّمْعُ، وَلَمْ يُقَيَّدْ بِذَلِكَ؛ لِأَنَّهُ الْغَالِبُ (قَوْلُهُ: أَوْ عَمَشٌ) ضَعْفُ الرُّؤْيَةِ مَعَ سَيَلَانِ الدَّمْعِ فِي أَكْثَرِ الْأَوْقَاتِ ح عَنْ الْقَامُوسِ

Ibn Nujaym, Baḥr al-Rāʾiq, Kitāb al-Ṭahārah, Bāb al-Ḥayḍ, Vol. 1, p. 226

(قَوْلُهُ: وَتَتَوَضَّأُ الْمُسْتَحَاضَةُ وَمَنْ بِهِ سَلَسُ بَوْلٍ أَوْ اسْتِطْلَاقُ بَطْنٍ أَوْ انْفِلَاتُ رِيحٍ أَوْ رُعَافٌ دَائِمٌ أَوْ جُرْحٌ لَا يَرْقَأُ لِوَقْتِ كُلِّ فَرْضٍ) لَمَّا كَانَ الْحَيْضُ أَكْثَرَ وُقُوعًا قَدَّمَهُ، ثُمَّ أَعْقَبَهُ الِاسْتِحَاضَةَ؛ لِأَنَّهُ أَكْثَرُ وُقُوعًا مِنْ النِّفَاسِ فَإِنَّهَا تَكُونُ مُسْتَحَاضَةً بِمَا إذَا رَأَتْ الدَّمَ حَالَةَ الْحَبَلِ أَوْ زَادَ الدَّمُ عَلَى الْعَشَرَةِ أَوْ زَادَ الدَّمُ عَلَى عَادَتِهَا وَجَاوَزَ الْعَشَرَةَ أَوْ رَأَتْ مَا دُونَ الثَّلَاثِ أَوْ رَأَتْ قَبْلَ تَمَامِ الطُّهْرِ أَوْ رَأَتْ قَبْلَ أَنْ تَبْلُغَ تِسْعَ سِنِينَ عَلَى مَا عَلَيْهِ الْعَامَّةُ، وَكَذَا مِنْ أَسْبَابِ الِاسْتِحَاضَةِ إذَا زَادَ الدَّمُ عَلَى الْأَرْبَعِينَ فِي النِّفَاسِ أَوْ زَادَ عَلَى عَادَتِهَا وَجَاوَزَ الْأَرْبَعِينَ وَكَذَا مَا تَرَاهُ الْآيِسَةُ بِخِلَافِ النِّفَاسِ فَإِنَّ سَبَبَهُ شَيْءٌ وَاحِدٌ وَقَدَّمَ حُكْمَ الِاسْتِحَاضَةِ وَمَنْ بِمَعْنَاهَا عَلَى تَفْرِيعِهَا؛ لِأَنَّ الْمَقْصُودَ بَيَانُ الْحُكْمِ وَدَمُ الِاسْتِحَاضَةِ اسْمٌ لِدَمٍ خَارِجٍ مِنْ الْفَرْجِ دُونَ الرَّحِمِ وَعَلَامَتُهُ أَنَّهُ لَا رَائِحَةَ لَهُ وَدَمُ الْحَيْضِ مُنْتِنُ الرَّائِحَةِ، وَمَنْ بِهِ سَلَسُ بَوْلٍ وَهُوَ مَنْ لَا يَقْدِرُ عَلَى إمْسَاكِهِ وَالرُّعَافُ الدَّمُ الْخَارِجُ مِنْ الْأَنْفِ وَالْجُرْحِ الَّذِي لَا يَرْقَأُ أَيْ الَّذِي لَا يَسْكُنُ دَمُهُ مِنْ رَقَأَ الدَّمُ سَكَنَ، وَإِنَّمَا كَانَ وُضُوءُهَا لِوَقْتِ كُلِّ فَرْضٍ لَا لِكُلِّ صَلَاةٍ لِقَوْلِهِ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – «الْمُسْتَحَاضَةُ تَتَوَضَّأُ لِوَقْتِ كُلِّ صَلَاةٍ» رَوَاهُ سِبْطُ بْنُ الْجَوْزِيِّ عَنْ أَبِي حَنِيفَةَ وَحَدِيثُ «تَوَضَّئِي لِكُلِّ صَلَاةٍ» مَحْمُولٌ عَلَيْهِ؛ لِأَنَّ اللَّامَ لِلْوَقْتِ وَفِي الْفَتَاوَى الظَّهِيرِيَّةِ رَجُلٌ رَعَفَ أَوْ سَالَ مِنْ جُرْحِهِ دَمٌ يَنْتَظِرُ آخِرَ الْوَقْتِ إنْ لَمْ يَنْقَطِعْ الدَّمُ تَوَضَّأَ وَصَلَّى قَبْلَ خُرُوجِ الْوَقْتِ، فَإِنْ تَوَضَّأَ وَصَلَّى ثُمَّ خَرَجَ الْوَقْتُ وَدَخَلَ وَقْتُ صَلَاةٍ أُخْرَى وَانْقَطَعَ الدَّمُ وَدَامَ الِانْقِطَاعُ إلَى وَقْتِ صَلَاةٍ أُخْرَى تَوَضَّأَ وَأَعَادَ الصَّلَاةَ، وَإِنْ لَمْ يَنْقَطِعْ فِي وَقْتِ الصَّلَاةِ الثَّانِيَةِ حَتَّى خَرَجَ الْوَقْتُ جَازَتْ الصَّلَاةُ. اهـ.

Kāsānī, Badāʾiʿ al-Ṣanāʾiʿ, Kitāb al-Ṭahārah, Bāb al-Ḥayḍ, Vol. 1, p. 27

(وَأَمَّا) أَصْحَابُ الْأَعْذَارِ كَالْمُسْتَحَاضَةِ، وَصَاحِبِ الْجُرْحِ السَّائِلِ، وَالْمَبْطُونِ وَمَنْ بِهِ سَلَسُ الْبَوْلِ، وَمَنْ بِهِ رُعَافٌ دَائِمٌ أَوْ رِيحٌ، وَنَحْوُ ذَلِكَ مِمَّنْ لَا يَمْضِي عَلَيْهِ وَقْتُصَلَاةٍ إلَّا، وَيُوجَدُ مَا اُبْتُلِيَ بِهِ مِنْ الْحَدَثِ فِيهِ فَخُرُوجُ النَّجَسِ مِنْ هَؤُلَاءِ لَا يَكُونُ حَدَثًا فِي الْحَالِ مَا دَامَ وَقْتُ الصَّلَاةِ قَائِمًا، حَتَّى أَنَّ الْمُسْتَحَاضَةَ لَوْ تَوَضَّأَتْ فِي أَوَّلِ الْوَقْتِ فَلَهَا أَنْ تُصَلِّيَ مَا شَاءَتْ مِنْ الْفَرَائِضِ، وَالنَّوَافِلِ مَا لَمْ يَخْرُجْ الْوَقْتُ، وَإِنْ دَامَ السَّيَلَانِ، وَهَذَا عِنْدَنَا وَقَالَ الشَّافِعِيُّ إنْ كَانَ الْعُذْرُ مِنْ أَحَدِ السَّبِيلَيْنِ كَالِاسْتِحَاضَةِ، وَسَلَسِ الْبَوْلِ، وَخُرُوجِ الرِّيحِ يَتَوَضَّأُ لِكُلِّ فَرْضٍ، وَيُصَلِّي مَا شَاءَ مِنْ النَّوَافِلِ.

Different Types of Discharge

jknfatawa1 Purity 31 October 202310 June 2024Purity

31^st October 2023

السلام عليكم و رحمة الله و بركاته

Question: What type of discharge breaks Wudhu? What if it is not flowing discharge but its ever so slightly wet and the tiniest bit?

الجواب حامداً و مصلياً

In the name of Allāh, the Most Gracious, the Most Merciful

Answer

In reference to your query discharge is categorised into three main types:

Manī – The discharge that exits upon sexual climax. This necessitates Ghusl.
Madhī – The fluid that exits the body at the time of sexual arousal and sexual foreplay. This necessitates Wudhu only.
Wadī – The general fluid that exits the private area after urination.[1]With regards to women, this divides into three subcategories:
The moisture that exits from the external vulva (Al Farj al Kharij). This is considered pure and does not break the Wudhu. This moisture is clear or white in colour. It is the sweating of the vagina.
The moisture that exits from the inner vulva (Al Farj ad dakhil). If this is also clear/white and exits without ailment, it is considered pure as mentioned by Imam Nawawi.[2]
The discharge which exits from beyond the vagina (uterus etc). This is impure and necessitates Wudhu.[3]

It should be noted that it is difficult to determine exactly which region the vaginal discharge exited from and due to vaginal discharge often oxidising and changing colour, it is also extremely difficult to differentiate between it being the natural sweat of the vagina and it exiting due to an ailment. Therefore, women should renew their Wudhu upon seeing vaginal discharge and if she deals with chronic vaginal discharge, then she must renew her wudhu at the time of every Fardh Salah.[4]

Regarding your question about flowing discharge, it is not necessary that the discharge be flowing. Any amount of vaginal discharge exiting the passage is enough to necessitate Wudhu.

[Allāh Knows Best]

Written by: Apa Samreena Kashif Reviewed by: Mufti Abdul Waheed

Attested by: Shaykh Mufti Saiful Islam

JKN Fatawa Department

[1] Samarqandi, Tuhfatul Fuqaha, Kitab at-Taharah, Bab al-Hadath, Vol.1, pg.27

ثمَّ الْمَنِيّ هُوَ المَاء الْأَبْيَض الغليظ الَّذِي ينكسر بِهِ الذّكر وتنقطع بِهِ الشَّهْوَة والمذي هُوَ المَاء الْأَبْيَض الرَّقِيق الَّذِي يخرج عِنْد الملاعبة

والودي هُوَ المَاء الْأَبْيَض الَّذِي يخرج بعد الْبَوْل

[2] Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitab at-Taharah, Bab al-Anjaas, Vol.1, pg. 682

اى: برطوبة الفرج امّا عتده فهى طاهرة كسائر رطوبات البدن
(قوله: برطوبة الفرج) أي: الداخل بدليل قوله : أولج، و امّا رطوبة الفرج الخارج فطاهرة اتفاقا.اه . ح. و في منهاج الإمام النووي: رطوبة الفرج ليست بنجسة في الأصح ، قال ابن حجر في شرحه : و هى ماءٌ أبيض متردد بين المذي والعرق، يخرج من باطن الفرج الذي لا يجب غسله، بخلاف ما يخرج مما يجب غسله فإنه طاهر قطعا، و من وراء باطن الفرج فإنه نجس قطعا ككلّ خارج من الباطن كالماء الخارج مع الولد أو قبيله

[3] Kasani, Badai Sinai, Kitab at-Taharah, Vol.1, pg. 26

وَرُوِيَ عَنْ مُحَمَّدٍ فِي رَجُلٍ أَقْلَفَ خَرَجَ الْبَوْلُ أَوْ الْمَذْيُ مِنْ ذَكَرِهِ، حَتَّى صَارَ فِي قُلْفَتِهِ فَعَلَيْهِ الْوُضُوءُ، وَصَارَ بِمَنْزِلَةِ الْمَرْأَةِ إذَا خَرَجَ الْمَذْي، أَوْ الْبَوْلُ مِنْ فَرْجِهَا، وَلَمْ يَظْهَرْ، وَلَوْ حَشَا الرَّجُلُ إحْلِيلَهُ بِقُطْنَةٍ فَابْتَلَّ الْجَانِبُ الدَّاخِلُ مِنْهَا لَمْ يُنْتَقَضْ وُضُوءُهُ لِعَدَمِ الْخُرُوجِ، وَإِنْ تَعَدَّتْ الْبَلَّةُ إلَى الْجَانِبِ الْخَارِجِ يُنْظَرَ إنْ كَانَتْ الْقُطْنَةُ عَالِيَةً أَوْ مُحَاذِيَةً لِرَأْسِ الْإِحْلِيلِ يُنْتَقَضُ وُضُوءُهُ لِتَحَقُّقِ الْخُرُوجِ

[4] Thanwi, Imdadul Fatawa, Hukm Ratoobatil Farj, page 121-130

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