Fatwa ID: 08567
Written by Mufti Sheik Abdel Ahaad Imrit
Question:
I am aware that after madhi you don’t have to take ghusl, but only wudu. But that differs when you see a wet dream. I saw a dream which had sexual themes, but I wasn’t sure whether it was a wet dream. Because I have never read that a wet dream is about a dream where sexual intercourse is actually happening. So after waking up I went to the toilet and saw a little spot of discharge, but I didn’t look at the texture.
That is the reason why I was not sure whether it was madhi or normal discharge. But after that I decided to do ghusl, but before that I went to the toilet and cleaned my private part (because I released some madhi on a later moment). Then I did the ghusl and after that I saw small traces of madhi. I cleaned everything and also saw normal vaginal discharge. So after that I did the ghusl again. But after the ghusl, I saw madhi again. I guess it is madhi because it was clear and sticky. But at this time I neglected and didn’t take ghusl.
Was my decision correct or should I make up my prayers?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
It is mentioned in al-Ma’din that the term ihtilam (wet dream) refers specifically to what a sleeper sees of sexual intercourse, and that ejaculation of semen usually accompanies it. Because of this frequent association, the term ihtilam became commonly used for this type of dream, rather than for other kinds of dreams.
Based on this, it is understood that seeing a sexual scene in a dream is classified as ihtilam.
Ghusl (ritual purification bath) becomes obligatory when there is doubt whether the discharge is mani (semen) or madhi (pre-seminal fluid), combined with remembering having had a wet dream.
However, after you have performed your ghusl, if any discharge appears while you are awake, it is treated differently. A small amount of discharge without arousal is not considered mani, and in such a case, wudhu (ablution) alone will be sufficient.
References:
«حاشية ابن عابدين = رد المحتار ط الحلبي» (1/ 163):
«فَيَجِبُ الْغُسْلُ اتِّفَاقًا فِي سَبْعِ صُوَرٍ مِنْهَا وَهِيَ مَا إذَا عَلِمَ أَنَّهُ مَذْيٌ، أَوْ شَكَّ فِي الْأَوَّلَيْنِ أَوْ فِي الطَّرَفَيْنِ أَوْ فِي الْأَخِيرَيْنِ أَوْ فِي الثَّلَاثَةِ مَعَ تَذَكُّرِ الِاحْتِلَامِ فِيهَا،»
«حاشية ابن عابدين = رد المحتار ط الحلبي» (1/ 164):
«(وَكَذَا الْمَرْأَةُ) مِثْلُ الرَّجُلِ عَلَى الْمَذْهَبِ»
(قَوْلُهُ: وَكَذَا الْمَرْأَةُ إلَخْ) فِي الْبَحْرِ عَنْ الْمِعْرَاجِ: لَوْ احْتَلَمَتْ الْمَرْأَةُ وَلَمْ يَخْرُجْ الْمَاءُ إلَى ظَهْرِ فَرْجِهَا عَنْ مُحَمَّدٍ يَجِبُ. وَفِي ظَاهِرِ الرِّوَايَةِ لَا يَجِبُ؛ لِأَنَّ خُرُوجَ مَنِيِّهَا إلَى فَرْجِهَا الْخَارِجِ شَرْطٌ لِوُجُوبِ الْغُسْلِ عَلَيْهَا وَعَلَيْهِ الْفَتْوَى.
«النتف في الفتاوى للسغدي» (1/ 30):
«الْفرق بَين المذى والمنى
وَالْفرق بَين المذى والمنى خَمْسَة اشياء
احدها ان رَائِحَة الْمَنِيّ انتن من رَائِحَة المذى
وَالثَّانِي يكون المنى أَكثر من المذى
وَالثَّالِث تَأْثِير المنى فِي الثَّوْب أَشد من تَأْثِير المذى
وَالرَّابِع اذا غسل المذى من الثَّوْب يذهب أَثَره وَلَا يذهب اثر المنى اذا غسل
وَالْخَامِس يفتر الذّكر بنزول المنى وَلَا يفتر بنزول المذى»
Only Allah (عز و جل) knows best
Written by Mufti Sheik Abdel Ahaad Imrit
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
