Fatwa ID: 07601

 

 

Answered by Alimah Saleha Bukhari Islam

 

Question:

 

Salaam, so I have this issue that during prayer my clothes go inside my back passage area inside the but cheek area and it causes my clothes to smell after I have read salah, this happens all the time and it’s causing me a lot of distress and is making me not want to pray.

 

 

Due to this my concentration during salah is not very good and I keep having to move my abaya away from my back passage area when I go down in ruku and sajda. What do I do in this situation?

 

 

Can I still carry on with this impurity that comes on my clothes during prayer?

 

 

I didn’t repeat the prayers that I thought this would happen in and I carried on.

 

 

 

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

 

Answer:

 

I’m sorry to hear that you suffer from these recurring thoughts and doubts. However, you can rest assured that your doubts are baseless unless there is certain evidence to prove otherwise. Impurity would need to be established with the presence of two of the three impurity signs (colour, smell or taste). 

 

The mere touching of the clothing with the surface of the orifice will not invalidate wudhu. This area likened to the size of a dirham is overlooked even when one performs istinja.

 

Instinja is a Sunnah muakkadah act when the impurity has not spread more than a dirham from the openings of the two exits (sabilayn). If the impurity spreads by more than a dirham then it becomes Fard to wash it.

 

Once you have washed and ensured that you are free from any impurity, thereafter you should ignore any feelings or doubts because you have taken the necessary precautions. Thereafter, if you feel that your clothing is getting trapped between your buttocks then it may be worth wearing firm-fitting underwear which will provide a lining between your body and your clothes and thereby prevent your clothing from becoming trapped. 

 

This type of obsessive thought (waswasa) is a form of trouble from the Shaytan. 

 

Anas ibn Malik (ra) reported to this effect; The Messenger of Allah ﷺ, said:

 

“Verily, Satan flows through the human being like the flowing of blood.”

 

Your concerns for purity are commendable but should not be to the extent of creating a difficulty (haraj) for yourself. Additionally, with regards to constantly questioning and checking, then it is not required. Thus, you are doing well to dismiss these thoughts and not act upon them.

 

Islamic rulings protect us from harm in all matters of our life and bring us ease by placing limits on everything we can and can’t do. Once you have washed and ensured that you are free from any impurity, thereafter you should ignore any feelings or doubts because you have taken the necessary precautions.

 

This aligns with the legal maxim, “there is no consideration for mere suspicion,” meaning that legal judgments cannot be based on a mere possibility of occurrence. [Qawaid Al Fiqhiyyah P25]

 

 

 

Only Allah knows best.

Answered by Alimah Saleha Bukhari Islam

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

 

 

 

 

 

 

  إزَالَةُ نَجَسٍ عَنْ سَبِيلٍ فَلَا يُسَنُّ مِنْ رِيحٍ وَحَصَاةٍ وَنَوْمٍ وَفَصْدٍ (وَهُوَ سُنَّةٌ) مُؤَكَّدَةٌ مُطْلَقًا، وَمَا قِيلَ مِنْ افْتِرَاضِهِ لِنَحْوِ حَيْضٍ وَمُجَاوَزَةِ مَخْرَجٍ فَتَسَامُحٌ

ص335 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – فصل الاستنجاء – المكتبة الشاملة

 

 

  وَالْحَاصِلُ أَنَّ مَا جَاوَزَ الْمَخْرَجَ إنْ زَادَ عَلَى الدِّرْهَمِ فِي نَفْسِهِ يُفْتَرَضُ غَسْلُهُ اتِّفَاقًا، وَإِنْ زَادَ بِضَمِّ مَا عَلَى الْمَخْرَجِ إلَيْهِ لَا يُفْرَضُ عِنْدَهُمَا بِنَاءً عَلَى أَنَّ مَا عَلَى الْمَخْرَجِ فِي حُكْمِ الْبَاطِنِ عِنْدَهُمَا فَيَسْقُطُ اعْتِبَارُهُ مُطْلَقًا حَتَّى لَا يُضَمَّ إلَى مَا عَلَى بَدَنِهِ مِنْ النَّجَسِ. وَعِنْدَ مُحَمَّدٍ يُفْرَضُ غَسْلُهُ بِنَاءً عَلَى أَنَّ مَا عَلَى الْمَخْرَجِ فِي حُكْمِ الظَّاهِرِ عِنْدَهُ فَلَا يَسْقُطُ اعْتِبَارُهُ وَيُضَمُّ؛ لِأَنَّ الْعَفْوَ عَنْهُ لَا يَسْتَلْزِمُ كَوْنَهُ فِي حُكْمِ الْبَاطِنِ بِدَلِيلِ وُجُوبِ غَسْلِهِ فِي الْجَنَابَةِ وَالْحَيْضِ، وَفِيمَا لَوْ أَصَابَهُ نَجَسٌ مِنْ غَيْرِهِ عَلَى الصَّحِيحِ. اهـ. نُوحٌ عَنْ الْبُرْهَانِ. وَالصَّحِيحُ قَوْلُهُمَا قَاسِمٌ.

 

 

قُلْت: وَعَلَيْهِ الْكَنْزُ وَالْمُصَنِّفُ، وَاسْتَوْجَبَهُ فِي الْحِلْيَةِ قَوْلُ مُحَمَّدٍ، وَأَيَّدَهُ بِكَلَامِ الْفَتْحِ حَيْثُ بَحَثَ فِي دَلِيلِهِمَا، وَبِقَوْلِ الْغَزْنَوِيِّ فِي مُقَدِّمَتِهِ قَالَ أَصْحَابُنَا: مَنْ اسْتَجْمَرَ بِالْأَحْجَارِ وَأَصَابَتْهُ نَجَاسَةٌ يَسِيرَةٌ لَمْ تَجُزْ صَلَاتُهُ؛ لِأَنَّهُ إذَا جُمِعَ زَادَ عَلَى الدِّرْهَمِ. اهـ. وَقَدَّمْنَا عَنْ الِاخْتِيَارِ أَنَّهُ الْأَحْوَطُ، وَعَلَيْهِ فَالْوَاجِبُ لَيْسَ غَسْلَ الْمُتَجَاوِزِ بِعَيْنِهِ وَلَا الْجَمِيعِ، بَلْ الْمُتَجَاوِزِ أَوْ مَا عَلَى الْمَخْرَجِ كَمَا حَرَّرَهُ فِي الْحِلْيَةِ أَيْ: لِأَنَّهُ لَوْ تُرِكَ أَحَدُهُمَا وَهُوَ دِرْهَمٌ أَوْ أَقَلُّ كَانَ عَفْوًا، ثُمَّ قَالَ: إنَّ قَوْلَهُمْ بِوُجُوبِ غَسْلِ قَدْرِ الدِّرْهَمِ لِقُرْبِهِ مِنْ الْفَرْضِ وَهُوَ الزَّائِدُ عَلَى قَدْرِ الدِّرْهَمِ الظَّاهِرُ أَنَّهُ مِنْ تَصَرُّفَاتِ بَعْضِ الْمَشَايِخِ، وَأَنَّهُ غَيْرُ مَأْثُورٍ عَنْ أَصْحَابِ الْمَذْهَبِ؛ لِأَنَّ الْحُكْمَ الشَّرْعِيَّ لَا يَثْبُتُ بِمُجَرَّدِ الرَّأْيِ. اهـ. وَقَدَّمْنَا عَنْهُ فِي الْأَنْجَاسِ نَحْوَ ذَلِكَ. (قَوْلُهُ: لِصَلَاةٍ) مُتَعَلِّقٌ بِالْمَانِعِ. (قَوْلُهُ: وَلِهَذَا إلَخْ) اسْتِدْلَالٌ عَلَى سُقُوطِ اعْتِبَارِ مَا عَلَى الْمَخْرَجِ، وَفِيهِ أَنَّ تَرْكَ غَسْلِ مَا عَلَى الْمَخْرَجِ إنَّمَا لَا يُكْرَهُ بَعْدَ الِاسْتِجْمَارِ كَمَا عَرَفْته لَا مُطْلَقًا، فَالدَّلِيلُ أَخَصُّ مِنْ الْمُدَّعَى، وَتَمَامُهُ فِي الْحِلْيَةِ

 

 

ص339 – كتاب حاشية ابن عابدين رد المحتار ط الحلبي – فصل الاستنجاء – المكتبة الشاملة

 

عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّ الشَّيْطَانَ يَجْرِي مِنْ الْإِنْسَانِ مَجْرَى الدَّمِ

 

 

2174 صحيح مسلم كتاب السلام باب بيان أنه يستحب لمن رئي خاليا بامرأة وكانت زوجته أو محرما له أن يقول هذه فلانة ليدفع ظن السوء به

 

  (” لَا عِبْرَة للتوهم “)