Is baby vomit impure?

http://islamqa.org/hanafi/daruliftaa/8446

What is the Islamic ruling on the vomit of babies? Do the cloths become impure with it?

ANSWER

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

Vomit, including baby vomit is considered impure (Najis) when it is mouthful. Mouthful will be defined as that which the mouth of the person vomiting can not hold except with difficulty. Therefore, if the baby vomits and it is mouthful for the baby, then this vomit will be considered as impure.

If this vomit gets on to the body or cloths and it is to the amount of a Dirham (equivalent to about 4 or 5 grams of solid filth and around 5 cm in diameter), then the body and cloths will become impure. One must purify the area before performing Salat.

If it is less than the amount of a Dirham, then one is excused. However, it is recommended to remove it before one prays. (See: Fatawa Mahmudiyya, V: 17, P: 30 & Radd al-Muhtar of Ibn Abidin, 1/137)

And Allah Knows Best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

http://seekershub.org/ans-blog/2011/07/08/is-baby-vomit-impure/

Answered by Shaykh Faraz Rabbani

Question: Is baby vomit considered najasah, if they are only taking milk and no real food, can i pray in the clothes they spit up on?

Answer: In the Name of Allah, Most Gracious, Most Merciful

Walaikum assalam,

1. Vomit, including baby vomit, is only considered filthy if it is more than a mouthful, with a mouthful being defined as that which the mouth (of the one vomiting) would not be able to hold in without undue difficulty.

Imam `Ala’ al-Din al-Haskafi stated in his Durr al-Mukhtar Sharh Tanwir al-Absar, the most important commentary in Hanafi fiqh for relied upon rulings and all the conditions and details related to them, and amazing in its conciseness:

(And) it is nullified (by vomit that fills the mouth) such that it could only be kept in with difficulty.

This was confirmed by Ibn Abidin in his Radd al-Muhtar, where he cited several authorities who chose this definition.

2. If the baby vomits more than a mouthful, and it gets on the clothes, note that a small amount of it is excused for the purposes of prayer. It is recommended, whenever reasonably possible to remove such an amount before one prays, but if one does not remove it the prayer is still valid. It is neither blameworthy nor sinful not to remove a small amount of filth before prayer, though one would have left that which is best. This is a great dispensation for many, especially mothers with small children.

The amount excused is the equivalent of about 4 or 5 grams of solid filth, or the extent of the area of the inner palm (around 5 cm in diameter) for liquid filth. Note that it is not needed to measure this; one’s judgment is enough. Eventually, of course, one needs to remove the filth, so it does not spread…

And Allah knows best.

Wassalam,
Faraz Rabbani

Tampons

http://islamqa.org/hanafi/daruliftaa/8388

Are tampons permissible to use before marriage?

ANSWER

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

Menstrual blood is considered impure (najis), thus it is important that a woman makes sure her body and cloths remain free from impurities, as purity (taharah) is part of faith. Even in the time of the Messenger of Allah (Allah bless him & give him peace), women used various means in keeping themselves clean from the blood of menstruation.

In the modern era, the usage of tampons is one of the means in controlling the flow of blood to the cloths or body. A tampon is a (usually disposable) plug that a woman inserts into her vagina during her menstrual period to absorb the flow of blood. In industrial countries, some women choose not to use tampons, due to health and/or environmental concerns. Several alternate ways of absorbing menstrual fluids are available. Women in developing countries are less likely to have these choices (including tampons) available. Some women may choose not to use tampons because they fear damaging their hymen, regarded as a proof of virginity. In some cultures, the use of tampons by virgins is discouraged because of this.

As far as the Islamic perspective on using tampons for married and unmarried women is concerned, in principle it is considered to be disliked (makruh), for it is something that is inserted in the internal part of a woman’s vagina.

The renowned Hanafi jurist (faqih), Allama Ibn Abidin (Allah have mercy on him) mentions the following points in his commentary on Imam al-Barkawi’s treatise on the fiqh of menstruation, Manhal al-waridin min bihar al-faydh ala Zukhr al-muta’ahilin fi masa’il al-haydh:

1) Placing cotton (kursuf) (or anything that absorbs blood) on the opening of the vagina is recommended (mustahab),

2) Virgin women should place this at the time of menstrual periods and non-virgin women at all times, for non-virgins have discharge on a regular basis, so they should be precautions and have cotton placed there at all times,

3) It is a Sunnah for a woman to apply scent to the cotton or pad, so that the odour of the blood is removed,

4) It is offensive (makruh) to have this cotton (kursuf) inserted fully in the internal part of the vagina, because it resembles masturbation. (See: Majmu’a Rasa’il Ibn Abidin, 1/84-85)

Furthermore, two points are worth noting here:

Firstly, some experts are of the opinion that tampons have been shown to have a connection to toxic shock syndrome (TSS), a rare but sometimes fatal disease caused by bacterial infection. Hence, if that is the case, it would not be permitted for women, married or otherwise, to use tampons.

Allah Most High says:

“And make not your own hands contribute to (your) destruction.” (Surah al-Baqarah, V: 195)

Based on the above verse of the Qur’an and many other evidences found in the Qur’an and Sunnah, it is prohibited for one to cause harm to one’s self or another person. Hence, if it is proven that using tampons cause harm to the woman, it would not be permitted for her to use them. This can be determined by enquiring from an expert.

Secondly, some people consider using tampons impermissible for unmarried and virgin women because they fear that the woman may not remain a virgin, which they believe to be a defect in the woman.

This, according to the Islamic understanding, is incorrect. The hymen of a woman may be broken in many ways: Injury, accident, playing sports, riding a bicycle, penetration of any sort such as a medical examination, use of tampons, or a douche. Thus, Islam commands the husband not to suspect any wrongdoing on behalf of his spouse if he were to see her not being a virgin. A woman must not be looked down upon because of having lost her virginity.
In fact, the jurists (fuqaha) state that a woman whose hymen is broken due to other than having actual sex is Islamically considered to be a virgin. Imam al-Mawsili (Allah have mercy on him) states:

“If a woman lost her virginity due to jumping, injury, becoming old or (strong) menstrual periods, then she will be considered a virgin.” (al-Ikhtiyar li ta’lil al-Mukhtar, 3/116)

Therefore, purely based on the fact that a woman may not remain a virgin, it would not be unlawful for a virgin woman to use tampons. In some cultures, women are greatly looked down upon or even harmed and oppressed by the husband if she lost her virginity. This is totally unIslamic and a major sin, from which we must abstain. We must also educate members of our communities that it is wrong and sinful to suspect any wrongdoing on behalf of the woman, for Islam orders us to always have good opinion about others. In fact, even if a woman lost her virginity through unlawful sexual intercourse and then repented, it would not be permitted to think low of her. After all, what guarantee is there that the man is a virgin?

Having said that, it may be better for unmarried women to avoid using tampons due to the negative implications it can bring about upon marriage. However, it cannot be considered unlawful purely based on this reason.

In conclusion, married and unmarried women should avoid using tampons, for firstly, it is something that is inserted internally, and secondly, using a tampon may be harmful to one’s health or at the least unhygienic, and thirdly, for unmarried women, using tampons and breaking of the hymen may (though unfortunate) cause problems after marriage. This is when it is not proven that tampons cause severe harm to the woman. However, as mentioned above, if it is proven that using tampons is harmful to the woman’s health, it would not be permitted to use them.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

Ghusl and types of discharge

 I am a person who his easily sexually aroused and have erections very often. Many times when I have erections after sometime (when the penis is erect or relaxing after an erection) a drop or two of fluid easies out. This fluid is sticky and Is clear, sometimes a cloudy colour fluid comes out but mostly is clear I do not have an orgasm or ejaculate with force I just have an erection. I need to know if ghusl is fard on me every time I experience this? I have erections like this many times, some times I have it while even praying salah

2. Recently for some time when I go to the toilet and I clear the urine passage I sometime find a clear sticky substance. this substance comes out most of the time after I urinate. Also sometimes I can feel another slippery substance coming out before I urinate. Can you please tell me what these substance are and wether ghusl becomes fardh or not. Jazakallah for your time.

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

 http://islamqa.org/hanafi/askimam/84875

Generally there are three types of emissions from the private parts besides urine:

•  Mani (semen)- This is a thick white liquid. After the discharge of mani, the erection subsides. 

•   

•  Mazi (preseminal fluid)- This is a thin, clear liquid which is released during sexual arousal without gushing. This does not diminish the arousal but rather increases it. One may not even be aware of its release.

•   

•  Wadi- This is a thick, murky, white liquid that resembles mani (semen) in thickness. It has no smell and comes out after urination. Sometimes, it may even come out before urination. Usually, not much more than a drop or two of wadi comes out.[1]

•   

The emission of mazi and wadi does not necessitate ghusl, they merely break ones wudu. The emission of mani necessitates ghusl if it takes place due to sexual activity. Otherwise, if mani is discharged due to heavy lifting, sickness etc. ghusl will not become compulsory, and will only necessitate wudu.[2] 

Generally there are two types of emissions from the private parts besides urine:

•  Mani- (sperm) which is thick and white. [1]

•   

•  Mazi-(pre-coital fluid) which is thin and clear.[2]

•   

The fluid which is discharged at the time of excitement is called mazi. The fluid which is discharged with force at the time of sexual activity is called mani. Ghusl becomes wajib (necessary) with the discharge of mani, while mazi necessitates whudu only.

If one made ghusl and then observes the discharge of mazi, the ghusl will not have to be repeated, as it was not compulsory in the first place.

However, if one made ghusl due to the discharge of mani, and then the remainder of the mani was to come out but the person urinated before the ghusl, or slept before the ghusl, or walked excessively before the ghusl, then the remaining mani will not invalidate the ghusl.[3]

I wanted to ask that i slept at night and had a wet dream and my clothes bed sheet and blanket got wet by Mani (i think its mani  as it gushes out) in morning i did ghusal and then offered namaz now when i wear the same clothes again  will i get najis will i have to do ghusal again. if i wear clean washed clothes and sleep on the same bed sheet and use the same blanket which have dried will my clen clothes get najis can i offer salah in trhem

The fluid which is discharged at the time of excitement is called mazi. The fluid which is discharged with force at the time of sexual activity or wet dream is called mani. Mani is impure (najis)and ghusl becomes wajib (necessary) with the discharge of mani. Mazi is also impure but only necessitates whudu.

Q: Is necessory to do gussal (bath) after awkening from sleep if you find mazi and you definately know that it is mazi. Sometimes I dream of sexual intercourse and when I wake up I find drops of mazi on my exit place of my private part and garments and I definately know that it is mazi (colourless fluid) will I have to do gussl?

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A: If you do not remember seeing a dream, and you are sure that it is mazi then ghusal will not be waajib upon you. However, if you remember seeing a dream, then ghusal will be waajib (even if you are sure that it is mazi).

 What is the difference of mani and discharge in women ie how would a woman know that it is discharge or some other thing in which ghusl becomes fardh?

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A: Semen is the discharge that comes out of a woman at the time of fulfillment of sexual desires. Apart from this, all other discharge will not be regarded as mani and ghusal will not be waajib.

With regards to wet dreams, men and women have the similar rulings.

So, if a man or woman has a wet dream and he/she sees wetness/discharge they are obliged to make ghusl, even if they are not certain the wetness is from an ejaculation/orgasm. In other words, even if he/she has constant discharge and suspects the wetness not to be sexual discharge, ghusl is still obligatory if he/she recalls seeing a wet dream. The only exception is for a man when he knows that this discharge is wady – a thick white fluid which exits after urinating or carrying something heavy which is only present in men.

If one doesn’t remember a wet dream and sees discharge, there are two rulings:

1- he/she must do ghusl if he/she believes the discharge could be sexual fluid from an ejaculation/orgasm; i.e. the mere possibility of the discharge being sexual fluid is enough to make ghusl necessary.

2- If he/she knows that the fluid is madhy, i.e. that which exists when aroused (or a man knows it is wady), then he/she does not have to do ghusl.

If there is no discharge, even if one remembers a wet dream, he/she is not obliged to do ghusl.

And Allah knows best.

Maniy in women (female ejaculation) or orgasm is when sexual fluid exits the private parts at the peak of sexual excitement, with sexual fulfillment and pleasure and is accompanied by contractions of the organ. This requires ghusl and is impure even if done through unlawful means such as masturbation. If absolutely no fluid exits the private parts during an orgasm, a ghusl would not be mandatory.

As for madhy, it is sexual fluid which comes out during sexual arousal, e.g. sexual thoughts, foreplay, etc. This requires wudu and is impure.

http://islamqa.org/hanafi/seekersguidance-hanafi/86341

Will the following activities make ghusl (bath) farz (compulsory):

1)  Climaxing or achieving orgasm with no sexual penetration i.e. simply by fondling of the sexual organs?
2)  No orgasm or climax attained but wetness of the private parts occurs due to sexual stimulation of the private parts?
3)  Thoughts which result in wetness of the private parts
4)  In a male it is quite clear what ejaculation means.  In a female how does one know if ejaculation has occurred as I believe female ejaculation also renders ghusl farz.

A:

1. Climaxing or orgasm will render Ghusl Fardh, even without penetration.

2. Wetness will not render Ghusl fardh.

3. Thoughts will not render Ghusl fardh although wetness has occurred.

4. Orgasm will be a sign and Ghusl will be Fardh. Sometimes orgasm takes place but there is no emergence of any fluid. In this case too, precaution demands that Ghusl be made.

Allah Ta’aala knows best.

Question: As-Salamu Alaykum, would it be permissible to perform wudu (in the sink) then perform istinja and the rest of the ghusl in the shower – if impurities (minor) exit after performing or during wudu and the person is going to prayer later, can they continue and perform wudu before they begin the prayer?

Answer: Wa alaikum assalam wa rahmatullah,

I pray that you are in the best of health and faith, insha’Allah.

[1] Performing the ablution (wudu) first would be contrary to the sunna. As the sunna is to first clean your private parts, then to perform a complete wudu, and then to take the bath (ghusl).

[2] If you perform a ghusl after the wudu, then you are in a state of purification. You do not need to repeat anything.

Question: Could you please mention the obligatory and recommended acts for the ritual bath (ghusl)? What necessitates it?

Answer: Wassalam

The Purificatory Bath (Ghusl)

Obligatory Acts:

The obligatory actions of the purificatory bath are:

(1) To rinse out the mouth and (2) nose, and

(3) to wash the entire body, including all that is possible to wash without undue hardship.

It is not necessary for a woman to undo her braids, if the water reaches the roots of her hair, (f: and it is not necessary that the water reach all her braided hair).

It is necessary, however for a man who had braids to undo them (f: to ensure that the water reach every single hair).

Confirmed Sunna Acts

Its confirmed sunnas are:

(1)    To begin by saying Bismillah (In the name of Allah) before revealing one’s nakedness (`awra), and with an intention (f: as in the ablution).

(2)    To begin by washing one’s hand, private parts, and any filth (najasa) that may be on the body.

(3)    Then one washes both private parts, even if they are free of filth.

(4)    Then one performs a complete ablution.

(5)    Then one pours water on one’s body three times, making sure the entire body is washed each time.

(6)    One begins with the head, then the right should, then the left, and then the rest of the body. One wipes with the first washing.

(7)    The body parts should be washed successively (f: without excessive intervals).

Unlike the ablution, it is valid to wash a body part with the water used in washing another, as long as it is enough to drip.

If one submerges oneself in flowing water, or moves in a large body of still water, it is considered that all the sunna acts were performed.

Proper Manners & Disliked Actions

Its proper manners (adab) are:

The same proper manners as in ablution,

Except that one does not face the qibla

The actions disliked in the ablution are disliked in the purificatory bath.

What Necessitates the Ritual Bath (ghusl)

Ghusl is only necessary after:

(1) Ejaculation

(2) Intercourse

(3) Menstruation

(4) Post-natal bleeding

What to Do if More Sperm Comes out after Ritual Bath?

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Hanafi Fiqh > Seekersguidance.org

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Answered by Mufti Yusuf Mullan

Question: What do I do if more sperm comes out after ghusl, but after I prayed?

Answer: In the name of Allah, ar-Rahman, ar-Raheem and may His abundant blessings and most most perfect of peace be showered on the Best of Creation.

The ruling regarding this will differ depending on whether excessive walking, using the toilet, or sleep occurred or not between the completion of the ghusl and the exiting of the sperm.

If any of these took place then both the ghusl and prayer offered will remain valid. However, because something has come out of the private parts, a new wudu will be need.

If none of these three things took place [i.e. significant walking, using the toilet, or sleep] then a new ghusl will be obligatory.

As for the prayer which was offered in this state, the fuqaha mention that because the prayer itself was offered with a sound state of purity, it would be valid given that the ghusl was invalidated after the prayer.

In the Hanafi school, in order for the ejaculation to nullify ritual purity, it must be accompanied with sexual gratification (shah-wah) at the time of leaving it’s place of origin (i.e. the loins). Once orgasm has begun and based on it ejaculate exists from the penis, ritual purification will be nullified. According to the stronger opinion within the school, forceful exiting in spurts is not a condition provided that the initial cause was orgasm and sexual gratification (and not lifting some heavy object etc.). Given this, semen which remained in the passageway and exited after the completion of ghusl will require that the ghusl be repeated. However, when sleep, urinating or excessive walking occurs after the bath and before the exiting of the semen, due to these movements cleaning the passageway and halting the dripping of all semen, any semen to exit thereafter will not be attributed to the initial gratification. In the latter case, owing to absence of sexual gratification, ritual purity will remain intact. [Ibn Abidin, Radd al-Muhtar, 1.160]

If one has a sticky fluid come out of him during ghusl is he obliged to repeat the ghusl

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Hanafi Fiqh > DarulIftaBirmingham

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If one has a sticky fluid come out of him during ghusl is he obliged to repeat it again? If the fluid comes out without desire it’s not semen but either mazi or wadi I was doing ghusl and I suddenly felt I had to go to the toilet I held it in and when I touched my private part a sticky fluid was there and this was during ghusl is this considered semen that obligates repeating ghusl? If one urinates before ghusl and it comes out does it require a repeat and if one does not urinate but he performs ghusl and then some sticky fluid comes out of him without desire he believes it is either wadi or mazi does it require a repeat and is he sinful if he doesn’t do ghusl again.

Answer:

In the name of Allah, the most Beneficent, the most Merciful.

In order answer your question it is important to know and understand three possible fluids that may come out from ones private part

1. mani

2. mazi

3. wadi

MANI is an arabic word which means semen/sperm. In colour its is white and thick. This can be discharged due to a sexual dream or intercourse. If someone is hit in the back and discharges sperm, he is not required to perform a ghusl as it was not due to sexual arousal. (Maraqi Falah p.40)

The ruling with regards to semen coming out of one’s private part due to arousal makes ghusl (having a shower) obligatory upon a person. Such a Person will be obliged to wash his whole body thoroughly and wash his mouth and nose.

MAZI comes out of one’s private part at the time of foreplay. It may also come out due to excessive flirting with ones wife. In colour it is a clear transparent thin liquid.

WADI is a liquid that can occasionally come out of ones private part near the end of urination it can be the same colour as the urine (yellow). (Al lubaab fi Sharhil kitaab p.42)

Both Mazi and Wadi do not make ghusl obligatory upon a person. However if a person was in the state of wudho then his wudho will be void and he must repeat his wudho in order to touch the Quran and pray Salah.

So if you did Ghusl and this sticky fluid is white and thick then its semen and you must start your ghusl again. However if it is a sticky fluid that is transparent then this will be considered as mazi. Therefore you will not be required to repeat the whole ghusl in the case of mazi coming out rather you should just perform wudhu.


http://darulfiqh.com/emission-of-pre-coital-fluid-whilst-fasting/

Question

Respected scholar, I have faced a problem whilst fasting.  I went to the toilet to for istinjaa and i was cleaning myself, when all of a sudden white liquid came out of my private parts.  It didn’t come out spurting nor was it with shahwat.  I didn’t feel lazy or weak after it.  I did ghusl and i cleaned myself.  Is my fast broken? Am i sinful for what took place?

Answer

Wa alaykum salaam wa rahmatullahi wa barakatuhu,

In the Name of Allah, the Most Merciful and Compassionate

In principal, males usually experience one of four discharges from their private parts:

1)       Urine

2)      Pre-coital fluid (mazi): a white, thin sticky fluid.  It is released when one is aroused and in the initial stages of intimate relations with ones spouse.

3)      Semen (mani): a white, thick fluid which is discharged at the time of ejaculation.

4)      Prostatic fluid (wadi): a white cloudy fluid that is thin and warm and has no smell.  It is released generally after urinating and occasionally before. (Radd al-muhtaar 1/304 –Dar al-kutub al-ilmiyyah)

The distinguishing factor between semen (mani) and pre-coital fluid (mazi) is that when semen comes out, one becomes satisfied and his passion is cooled.  Whereas, the release of pre-coital fluid (mazi) doesn’t decrease the excitement, rather increases it. (Heavenly Ornaments/ Beheshti Zewar p.72 Darul Ishaat)

Furthermore, the emission of pre-coital fluid (mazi) and prostatic fluid (wadi) do not necessitate a ritual bath (ghusl), nor do they invalidate the fast. (Radd al-muhtaar 1/304 –Dar al-kutub al-ilmiyyah) (Kitaabul Fataawa 3/385)

Only the release of semen with its conditions has the potential to invalidate the fast and obligate a ritual bath (ghusl). (Fataawa al-Hindiyyah 1/225 Dar al-kutub al-ilmiyyah)

It seems like you experienced discharge of pre-coital fluid (mazi) or prostatic fluid (wadi).  Hence, your fast did not break.

Abu dhar al-ghifaari reports that the messenger of Allah (Allah bless him & give him peace) said, “Verily Allah has overlooked those acts of my ummah which are committed by mistake, forgetfulness and duress.” (Sunan ibn Majah p. 353 Maktabah al-ma’arif)

Insha Allah, your action didn’t result in a sin.

And Allah knows best.

Maulana Faraz ibn Adam

Student of the Darul iftaa

Checked and approved by:

Mufti Ebrahim Desai

Darul Iftaa Mahmudiyyah