Fatwa ID: 09077
Answered by Muftiyah Maryam Badshah
Question:
Assalamu alaikum wa rahmatullahi wa barakatuh,
I have a confirmed urethral stricture, diagnosed by a urologist. This means there is a narrowing in the urinary passage, which can cause post-urination dribbling, irregular discharge/leakage, and uncertainty about whether anything has exited. I have been told by the urologist that it requires a corrective procedure under general anaesthesia, but I cannot have this procedure done before Hajj, I am confirmed to go on Hajj this year in sha Allah.
Because of the stricture, I experience irregular discharge/dribbling and sometimes uncertainty about whether anything has exited. Sometimes I am certain discharge has come out, and sometimes I only have doubt, with no fixed pattern. I am concerned about how to manage wudhu, salah, tawaf, and Hajj generally, especially because repeating wudhu and tawaf may become very difficult in the Hajj environment.
I would like to know, according to the Hanafi madhhab, whether I count as a ma’dhur, how I should treat doubt versus certainty, and how I should proceed for Hajj given that this condition will still be present during Hajj and the procedure cannot be done beforehand.
Jazakallah
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
For discharge or incontinence, the wudhu will break each instance it occurs. However, if it is continuous throughout a prayer time, a person would fall under the rulings of a ma’zhur (excused person).[1]
To fall into the category of an excused person (ma’zhur) any discharge/’dribbling’ needs to be continuous throughout an entire salah time, such that there is no length of time in which you are clean long enough to perform both the faraa’idh of wudhu and a fardh salah. After qualifying as an excused person, the discharge does not need to be continuous in the following salah times. In addition, the excused person would only need to renew their wudhu once each salah time, and this wudhu would only break if a different nawaqid (breaker) occurs (e.g. sleeping, passing wind, etc.). A person ceases to be a ma’zhur once an entire salah time passes and no discharge occurs.[2]
According to the Hanafi madhab, an individual is required to be in a state of purity when performing Tawaf. If wudhu or ghusl is not valid during Tawaf, a person would be required to either repeat the Tawaf if they are still in Makkah, or to give damm (expiation for a pilgrim) after returning home. This is not the case for Ihram or other components of Hajj/’Umrah, where a person is not required to be in a state of wudhu. For Sa’i (safa & marwah), whilst one should perform it with wudhu, there is no penalty if done without it.[3]
In the event that you fall into the category of an excused person during Hajj, your wudhu made for each time of salah will be considered valid. However, you will be required to renew your wudhu upon the entry of each new salah time, even if you are in the middle of performing Tawaf. After renewing your wudhu, you can continue from where you left off in the Tawaf/Sa’i.
As a final note, it is necessary for married women to try and stem the flow of blood or discharge when it is safe and possible to do so. This is in order to stop being ma’zhur. Something akin to an interlabial pad or cotton (kursuf) can be used, and so long as the discharge/urine does not exit past the farj al-kharij, wudhu would not be broken. In regards to the sensation of something exiting the private parts, a person is not held responsible for what they are unaware of or are in doubt regarding. You should not concern yourself with any feelings of doubt, nor should you act according to them. Frequent doubts will not qualify a person to be considered ma’zhur, as a person only acts upon what is certain. If your condition causes you to have frequently doubts, after cleaning yourself you should sprinkle clean water onto their private parts or garments, so that when you have doubts later, you can attribute the wetness to this sprinkled water.[4]
“And We burden no soul except [within] its capacity, and with Us is a record which speaks with truth; and they will not be wronged.” Surah al-Mu’minoon (23:62) [5]
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
كُلُّ مَا يَخْرُجُ مِنْ بَدَنِ الْإِنْسَانِ مِمَّا يُوجِبُ خُرُوجُهُ الْوُضُوءَ أَوْ الْغُسْلَ فَهُوَ مُغَلَّظٌ كَالْغَائِطِ وَالْبَوْلِ وَالْمَنِيِّ وَالْمَذْيِ وَالْوَدْيِ وَالْقَيْحِ وَالصَّدِيدِ وَالْقَيْءِ إذَا مَلَأَ الْفَمَ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.46, Dār Al-Fiqr)
[2]
(وَصَاحِبُ عُذْرٍ مَنْ بِهِ سَلَسٌ) بَوْلٍ لَا يُمْكِنُهُ إمْسَاكُهُ (أَوْ اسْتِطْلَاقُ بَطْنٍ أَوْ انْفِلَاتُ رِيحٍ أَوْ اسْتِحَاضَةٌ) أَوْ بِعَيْنِهِ… (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…
Raddul Muhtār (Vol.1, pg.305, Dār Al-Fiqr)
(وَمِمَّا يَتَّصِلُ بِذَلِكَ أَحْكَامُ الْمَعْذُورِ) شَرْطُ ثُبُوتِ الْعُذْرِ ابْتِدَاءً أَنْ يَسْتَوْعِبَ اسْتِمْرَارُهُ وَقْتَ الصَّلَاةِ كَامِلًا … وَشَرْطُ بَقَائِهِ أَنْ لَا يَمْضِيَ عَلَيْهِ وَقْتُ فَرْضٍ إلَّا وَالْحَدَثُ الَّذِي اُبْتُلِيَ بِهِ يُوجَدُ فِيهِ
Fatawa Hindiyyah (Vol.1, pg.40-1, Dār Al-Fiqr)
(قَوْلُهُ تَتَوَضَّأُ لِكُلِّ صَلَاةٍ) ؛ لِأَنَّهَا لَمَّا احْتَمَلَ أَنَّهَا طَاهِرَةٌ وَأَنَّهَا حَائِضٌ فَقَدْ اسْتَوَى فِعْلُ الصَّلَاةِ وَتَرْكُهَا فِي الْحِلِّ وَالْحُرْمَةِ وَالْبَابُ بَابُ الْعِبَادَةِ، فَيُحْتَاطُ فِيهَا وَتُصَلِّي؛ لِأَنَّهَا إنْ صَلَّتْهَا وَلَيْسَتْ عَلَيْهَا يَكُونُ خَيْرًا مِنْ أَنْ تَتْرُكَهَا وَهِيَ عَلَيْهَا
Raddul Muhtar (Vol.1, pg.287, Dār Al-Fiqr)
[3]
وَيَجْتَنِبُ الْمُحْرِمُ بِالْعُمْرَةِ مَا يَجْتَنِبُ الْمُحْرِمُ بِالْحَجِّ وَيَفْعَلُ فِي إحْرَامِهِ وَطَوَافِهِ وَسَعْيِهِ بَيْنَ الصَّفَا وَالْمَرْوَةِ مَا يَفْعَلُهُ الْحَاجُّ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.237, Dār Al-Fiqr)
إذَا طَافَ لِلْعُمْرَةِ مُحْدِثًا أَوْ جُنُبًا فَمَا دَامَ بِمَكَّةَ يُعِيدُ الطَّوَافَ فَإِنْ رَجَعَ إلَى أَهْلِهِ وَلَمْ يُعِدْ فَفِي الْمُحْدِثِ تَلْزَمُهُ الشَّاةُ وَفِي الْجُنُبِ تَكْفِيهِ الشَّاةُ اسْتِحْسَانًا هَكَذَا فِي الْمُحِيطِ
وَمَنْ طَافَ لِعُمْرَتِهِ وَسَعَى عَلَى غَيْرِ وُضُوءٍ فَمَا دَامَ بِمَكَّةَ يُعِيدُهُمَا فَإِذَا أَعَادَهُمَا لَا شَيْءَ عَلَيْهِ فَإِنْ رَجَعَ إلَى أَهْلِهِ قَبْلَ أَنْ يُعِيدَ فَعَلَيْهِ دَمٌ لِتَرْكِ الطَّهَارَةِ فِيهِ وَلَا يُؤْمَرُ بِالْعَوْدِ لِوُقُوعِ التَّحَلُّلِ بِأَدَاءِ الرُّكْنِ وَلَيْسَ عَلَيْهِ فِي السَّعْيِ شَيْءٌ وَكَذَا إذَا أَعَادَ الطَّوَافَ وَلَمْ يُعِدْ السَّعْيَ فِي الصَّحِيحِ كَذَا فِي الْهِدَايَةِ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.247, Dār Al-Fiqr)
وَلَوْ طَافَ طَوَافَ الزِّيَارَةِ مُحْدِثًا فَعَلَيْهِ شَاةٌ، وَإِنْ كَانَ جُنُبًا فَعَلَيْهِ بَدَنَةٌ وَكَذَا لَوْ طَافَ أَكْثَرَهُ جُنُبًا أَوْ مُحْدِثًا وَالْأَفْضَلُ أَنْ يُعِيدَ الطَّوَافَ مَا دَامَ بِمَكَّةَ وَلَا ذَبْحَ عَلَيْهِ وَالْأَصَحُّ أَنْ يُعِيدَ فِي الْحَدَثِ نَدْبًا وَفِي الْجَنَابَةِ وُجُوبًا ثُمَّ إنْ أَعَادَهُ وَقَدْ طَافَ مُحْدِثًا لَا دَمَ عَلَيْهِ…
Al-Fatāwa al-Hindiyyah (Vol.1, pg.245, Dār Al-Fiqr)
[4]
(قَوْلُهُ: بِخِلَافِ الْحَائِضِ) ؛ لِأَنَّ الشَّرْعَ اعْتَبَرَ دَمَ الْحَيْضِ كَالْخَارِجِ حَيْثُ جَعَلَهَا حَائِضًا وَكَانَ الْقِيَاسُ خِلَافَهُ لِانْعِدَامِ دَمِ الْحَيْضِ حِسًّا اهـ حِلْيَةٌ. وَهَذَا إذَا مَنَعَتْهُ بَعْدَ نُزُولِهِ إلَى الْفَرْجِ الْخَارِجِ كَمَا أَفَادَهُ الْبِرْكَوِيُّ، لِمَا مَرَّ أَنَّهُ لَا يَثْبُتُ الْحَيْضُ إلَّا بِالْبُرُوزِ لَا بِالْإِحْسَاسِ بِهِ خِلَافًا لِمُحَمَّدٍ، فَلَوْ أَحَسَّتْ بِهِ فَوَضَعَتْ الْكُرْسُفَ فِي الْفَرْجِ الدَّاخِلِ وَمَنَعَتْهُ مِنْ الْخُرُوجِ فَهِيَ طَاهِرَةٌ كَمَا لَوْ حَبَسَ الْمَنِيَّ فِي الْقَصَبَةِ
Raddul Muhtar (Vol.1, pg.308, Dār Al-Fiqr)
(وَمِمَّا يَتَّصِلُ بِذَلِكَ مَسَائِلُ الشَّكِّ) فِي الْأَصْلِ مَنْ شَكَّ فِي بَعْضِ وُضُوئِهِ وَهُوَ أَوَّلُ مَا شَكَّ غَسَلَ الْمَوْضِعَ الَّذِي شَكَّ فِيهِ فَإِنْ وَقَعَ ذَلِكَ كَثِيرًا لَمْ يُلْتَفَتْ إلَيْهِ هَذَا إذَا كَانَ الشَّكُّ فِي خِلَالِ الْوُضُوءِ فَإِنْ كَانَ بَعْدَ الْفَرَاغِ مِنْ الْوُضُوءِ لَمْ يُلْتَفَتْ إلَى ذَلِكَ وَمَنْ شَكَّ فِي الْحَدَثِ فَهُوَ عَلَى وُضُوئِهِ وَلَوْ كَانَ مُحْدِثًا فَشَكَّ فِي الطَّهَارَةِ فَهُوَ عَلَى حَدَثِهِ وَلَا يَعْمَلُ بِالتَّحَرِّي
Fatawa Hindiyyah (Vol.1, pg.13, Dār Al-Fiqr)
۳ – القَاعِدَة الثَالِثَة – [ اليَقِيۡنُ لَا يَزُوۡلُ بِالشَّكِ ]
اليَقِيۡن : الۡجَزۡمُ بِوَقُوۡعِ الشَّيۡء أَو عَدۡمِ وَقُوۡعِهِ ، وَيَلِيۡهِ الظَّنُّ الۡغَالِبُ وَهُوَ تَرۡجِيۡحُ أَحَدِ الطَّرۡفَيۡن . وَالشَّكُّ : هُوَ التَّرَدۡدُ فِي وُقُوعِ الشَّيۡءِ وَعَدۡمِ وَقُوۡعِهِ عَلَى السَّوَاءِ .
وَالۡمَعۡنَى : أَنَّ الۡأَمۡرُ الۡمُتَيَقَّنُ بِثَبُوۡتِهِ لَا يَرۡتَفِعُ إِلَّا بِدَلِيۡلٍ قَاطِعٍ ، وَلَا يَحۡكُمُ بِزَوَالِهِ بِمُجَرَّدِ الشَّك ، لِأَنَّ الشِّكَّ أَضۡعَفُ مِنَ الۡيَقِيۡنِ فَلَا يُعَارِضُهُ .
Qawaa’id Fiqhiyyah (pg.15, Darul Tirmizi)
وَلَوْ عَرَضَ لَهُ الشَّيْطَانُ كَثِيرًا لَا يَلْتَفِتُ إلَى ذَلِكَ كَمَا فِي الصَّلَاةِ وَيَنْضَحُ فَرْجَهُ بِمَاءٍ حَتَّى لَوْ رَأَى بَلَلًا حَمَلَهُ عَلَى بَلَّةِ الْمَاءِ
Al-Fatāwa al-Hindiyyah (Vol.1, pg.49, Dār Al-Fiqr)
[5]
وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا ۖ وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ ۚ وَهُمْ لَا يُظْلَمُونَ
Qur’an (23:62)