Fatwa ID: 09319
Answered by Mufti Abdurrahman Mohammad
Question:
As‑Salamu ‘Alaikum wa Rahmatullahi wa Barakatuh,
Dear respected Sheikh, I hope this message reaches you in the best of health and Iman.
أما بعد
I will speak out of frustration, and I assure you it is not meant to be disrespectful, Wallahi.
I am beginning to feel a dislike for Fiqh and see it as somewhat disconnected from reality. I feel that following Fiqh according to daily life is extremely difficult. There are so many rules in the Madhahib, and in my opinion, it sometimes feels as if one cannot pray because almost everything seems najis.
I switched to the Hanafi Madhhab thinking that there would be no “Najassah Hukmiyah”, meaning that once the impurity is gone, it is gone. However, I have now learned that even if something is no longer perceptible, it still must be physically cleaned. This gives me a feeling of a never-ending chain reaction.
I feel afraid of Najassah, and in my view, it makes life extremely difficult. Prayer is supposed to bring joy, but how can it be enjoyable when one constantly fears that everything is invalid due to Najassah? Isn’t Najassah a part of our daily life?
Additionally, I have two important Fiqh questions. I have looked through the classical Fiqh books and commentaries, but I cannot find clear answers.
1. What does it mean that “vomit in the amount of a mouthful is najis”? Are we speaking about the mouth of an adult? If a child vomits an amount equivalent to a mouthful, is that considered najis as well, or does the term “mouthful” here refer specifically to an adult’s mouth?
2. How should one deal with meat in Germany? I cannot avoid coming into contact with Najassah when visiting my parents. They are Muslim, but they do not take care of these matters. They also consume non-halal-labeled meat, which is technically najis, as it is most likely Maitah (carrion). Is there no Hanafi fatwa that allows a concession in such cases, recognizing it as excused due to Mashaqqah?
May Allah reward you for your work and be pleased with you.
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
It seems that you are suffering from religious OCD. Islam is not meant to be so strict that it makes life difficult. Allah (ﷻ) has made the religion moderate and does not encourage extremism in any form. Allah (ﷻ) says in the Quran:
“Strive for ˹the cause of˺ Allah in the way He deserves, for ˹it is˺ He ˹Who˺ has chosen you, and laid upon you no hardship in the religion” (Al-Hajj 22:78)
“Allah intends ease for you, not hardship” (Al-Baqarah 2:185)
“Allah does not require of any soul more than what it can afford” (Baqarah 2:286)
You must apply the principle “certainty is not lifted by doubt” (Al-Yaqeenu Laa Yazoolu Bisk Shakk). [1] As long as you are not 100% sure that something is impure, you may assume it is pure. In Islamic jurisprudence, small and undetectable impurities are forgiven as long as there is no clear evidence of impurity transfer. Whenever you are in doubt whether impurity transferred, as long as you are not certain that the impurity transferred by noticing physical traces (color, smell, taste) of impurity, you may assume the item is clean.
Also, dry impurity does not transfer unless you detect physical traces of filth on both surfaces. Impurity transfers when there is wetness that allows it to spread. [2, 3, 4] Moisture alone does not transfer impurity unless it carries the actual Najāsah (impurity) with it or originates directly from undiluted Najāsah. [5] Do not consider something impure unless you are 100% certain something is impure, or that you detect visible or tangible traces of impurity, such as color, smell, or texture. Another important principle is that Najāsah Ghalīdhah is excused if it is less than the size of a Dirham. [6]
Always worrying about Najāsah and putting you in doubt are works of Shaytan and it is necessary for you to ignore these misgivings. Seek help from Allah (ﷻ) to make things easy. Don’t give into doubt and follow a moderate approach. Seek knowledge and ask for advice on how to deal with this matter. Have Sabr (patience) and make abundant Dua. Allah (ﷻ) says in the Quran:
“If you are tempted by Satan, then seek refuge with Allah. Surely He is All-Hearing, All-Knowing.” (Al-A’raf 7:200)
“They follow nothing but ˹inherited˺ assumptions. And surely assumptions can in no way replace the truth.” (An-Najm 53:28)
“Most of them follow nothing but ˹inherited˺ assumptions. ˹And˺ surely assumptions can in no way replace the truth. Allah is indeed All-Knowing of what they do.” (Yunus 10:36)
You may read the following Fatāwā for more information regarding your case:
- Praying on Impure Mats: https://daruliftabirmingham.co.uk/home/praying-on-impure-mats/
- Cleaning Impurity On A Carpet Attached To The Ground: https://daruliftabirmingham.co.uk/home/cleaning-impurity-on-a-carpet-attached-to-the-ground/
- Ruling on Purity Concerning Splashback During Istinjah: https://daruliftabirmingham.co.uk/home/ruling-on-purity-concerning-splashback-during-istinjah/
- Excused Amount of Impurity: https://daruliftabirmingham.co.uk/home/excused-amount-of-impurity/
Treating Waswasah
Ignore Obsessive and Intrusive Thoughts: The Prophet ﷺ taught us the importance of not dwelling on intrusive thoughts “So, when he [Shaytan] inspires such a question, one should seek refuge with Allah and give up such thoughts.” (Bukhari 3276) Try your best to ignore these thoughts and not ponder over them.
Make Duā to Allah: Duā is the weapon of the believer. Ask Allah for help, patience, guidance, and ease in dealing with Waswasah. Specific supplications have been recommended to alleviate intrusive thoughts. Allah SWT states “And say, ‘My Lord! I seek refuge in You from the temptations of the Shayateen. And I seek refuge in You, my Lord, that they come near me.’” (Mu’minoon 23:97-98). Look into other supplications and books of Duās that can help with your situation.
Seek Knowledge, Guidance, and Counseling: Continuously seek knowledge by consulting scholars and reading relevant resources. This will grant you the knowledge and understanding to combat Waswasah. Try reading more Quran and Hadith and learn more about how you can face these challenges.
Maintain Patience: Remember that overcoming Waswasah can be a gradual process. Keep making Duā and exercising patience. Seek support from scholars, family members, and trusted individuals who can provide encouragement and sincere advice.
Question: What does it mean that “vomit in the amount of a mouthful is najis”?
if a person vomits an amount that would fill their mouth such that it cannot be held in without difficulty, this vomit is considered Najis (impure). The definition of “mouthful” is explained as:
The limit of a mouthful is what cannot be closed upon by the mouth except with difficulty, or what prevents speech [7]
The term “mouthful” refers to the mouth of the person who vomited, whether adult or child. If a child vomits an amount that fills their own mouth, it is considered Najis, just as it would be for an adult with respect to their own mouth.
Question: How should one deal with meat in Germany?
Eating non-Halal meat is not permitted as it is considered Maytah (carrion), and the meat is regarded as impure. Allah (ﷻ) says:
Forbidden to you are carrion, blood, and swine; what is slaughtered in the name of any other than Allah; what is killed by strangling, beating, a fall, or by being gored to death; what is partly eaten by a predator unless you slaughter it; and what is sacrificed on altars. (Al-Mā’idah)
Therefore, coming in direct contact with it spreads impurity. However, you would still apply the principle “certainty is not lifted by doubt” (Al-Yaqeenu Laa Yazoolu Bisk Shakk). [1] As long as you do not touch the meat itself, or touch a surface which the meat came into contact with, and you do not detect clear traces of impurity transfer (such as color, smell, or tangible residue), then the default ruling of purity remains. Mere assumptions, possibilities, or doubts about contamination are not sufficient to declare something impure.
If contact occurred while both surfaces were dry, impurity does not transfer. Even in cases of moisture, impurity is only considered to have transferred if it carries the actual substance of Najāsah. [2, 3, 4, 5] Therefore, one should not burden oneself with excessive caution, and normal interaction and contact in such environments does not invalidate one’s purity or prayer unless certainty of impurity is established.
Only Allah ﷻ knows best.
Written by Mufti Abdurrahman Mohammad
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
اليقين لا يزول بالشك
(Al-Ashbāh wa al-Naẓāʾir, pg. 47, Dār Al-Kutub Al’Ilmiyyah)
[2]
إذَا نَامَ الْكَلْبُ عَلَى حَصِيرِ الْمَسْجِدِ إنْ كَانَ يَابِسًا لَا يَتَنَجَّسُ وَإِنْ كَانَ رَطْبًا وَلَمْ يَظْهَرْ أَثَرُ النَّجَاسَةِ فَكَذَلِكَ. كَذَا فِي فَتَاوَى قَاضِي خَانْ.
(Al-Fatāwā Al-Hindiyyah, vol. 1, pg. 48, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[3]
إذَا نَامَ الرَّجُلُ عَلَى فِرَاشٍ فَأَصَابَهُ مَنِيٌّ وَيَبِسَ فَعَرِقَ الرَّجُلُ وَابْتَلَّ الْفِرَاشُ مِنْ عَرَقِهِ إنْ لَمْ يَظْهَرْ أَثَرُ الْبَلَلِ فِي بَدَنِهِ لَا يَتَنَجَّسُ وَإِنْ كَانَ الْعَرَقُ كَثِيرًا حَتَّى ابْتَلَّ الْفِرَاشُ ثُمَّ أَصَابَ بَلَلُ الْفِرَاشِ جَسَدَهُ فَظَهَرَ أَثَرُهُ فِي جَسَدِهِ يَتَنَجَّسُ بَدَنُهُ كَذَا فِي فَتَاوَى قَاضِي خَانْ.
(Al-Fatāwā Al-Hindiyyah, vol. 1, pg. 47, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[4]
وَلَوْ وَضَعَ رِجْلَهُ الْمَبْلُولَةَ عَلَى أَرْضٍ نَجِسَةٍ أَوْ بِسَاطٍ نَجِسٍ لَا يَتَنَجَّسُ وَإِنْ وَضَعَهَا جَافَّةً عَلَى بِسَاطٍ نَجِسٍ رَطْبٍ إنْ ابْتَلَّتْ تَنَجَّسَتْ وَلَا تُعْتَبَرُ النَّدَاوَةُ هُوَ الْمُخْتَارُ كَذَا فِي السِّرَاجِ الْوَهَّاجِ نَاقِلًا عَنْ الْفَتَاوَى.
(Al-Fatāwā Al-Hindiyyah, vol. 1, pg. 47, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[5]
(قَوْلُهُ لُفَّ ثَوْبٌ نَجِسٌ رَطْبٌ) أَيْ مُبْتَلٌّ بِمَاءٍ وَلَمْ يَظْهَرْ فِي الثَّوْبِ الطَّاهِرِ أَثَرُ النَّجَاسَةِ، بِخِلَافِ الْمَبْلُولِ بِنَحْوِ الْبَوْلِ لِأَنَّ النَّدَاوَةَ حِينَئِذٍ عَيْنُ النَّجَاسَةِ، وَبِخِلَافِ مَا إذَا ظَهَرَ فِي الثَّوْبِ الطَّاهِرِ أَثَرُ النَّجَاسَةِ مِنْ لَوْنٍ أَوْ طَعْمٍ أَوْ رِيحٍ فَإِنَّهُ يَتَنَجَّسُ كَمَا حَقَّقَهُ شَارِحُ الْمُنْيَةِ وَجَرَى عَلَيْهِ الشَّارِحُ أَوَّلَ الْكِتَابِ (قَوْلُهُ لَا يَتَنَجَّسُ) لِأَنَّهُ إذَا لَمْ يَتَقَاطَرْ مِنْهُ بِالْعَصْرِ لَا يَنْفَصِلُ مِنْهُ شَيْءٌ وَإِنَّمَا يَبْتَلُّ مَا يُجَاوِرُهُ بِالنَّدَاوَةِ وَبِذَلِكَ لَا يَتَنَجَّسُ
(Radd Al-Muhtār, vol. 6, pg. 733, Darul Fikr Beirut)
[6]
[الْفَصْلُ الثَّانِي فِي الْأَعْيَانِ النَّجِسَةِ] وَهِيَ نَوْعَانِ (الْأَوَّلُ) الْمُغَلَّظَةُ وَعُفِيَ مِنْهَا قَدْرُ الدِّرْهَمِ
(Al-Fatāwā Al-Hindiyyah, vol. 1, pg. 45, Al-Maṭba’ah Al-Kubrā Al-Amīriyyah)
[7]
“وهو” أي حد ملء الفم “ما لا يطبق عليه الفم إلا بتكلف على الأصح” من التفاسير فيه وقيل ما يمنع الكلام
(Hāshiyah At-Tahtāwi, pg. 89, Dār Al-Kutub Al-’Ilmiyyah)