بسم الله الرحمن الرحیم

A BIOLOGICAL OVERVIEW

From a medical perspective, the cervix forms the entrance of the uterus and is its direct continuation. Most of the fluid experienced by women is cervical mucus, although a smaller amount of moisture is also secreted by the vaginal walls. Scholars refer to this as ruṭūbat al-farj (vaginal moisture). After menstruation, a woman usually experiences minimal discharge. Around the time of ovulation, however, the cervix softens and its mucus becomes thinner, helping sperm travel more easily for potential fertilization.

One OB-GYN describes it in the following way: “Cervical fluid is one major component of vaginal discharge. Produced by the cells of your cervix, cervical fluid changes throughout your cycle from dry to wet, creamy to eggy, stretchy to sticky. Vaginal lubrication is thin and watery like the discharge produced with arousal/orgasm.”  [1] [2] [3]

THREE SOURCES OF DISCHARGE

In Islamic jurisprudence, the cervix is referred to as fam ar-raḥim, while the uterus itself is called raḥim. Accordingly, discharge is considered in three categories:

1. Farj al-Khārij (The External Vagina): This is the outer region visible when a woman is seated, also known as the vulva. Any moisture found here is akin to sweat and is considered pure. It does not nullify wuḍū since it does not exit from      the internal vagina. (1) [4] [5] [6] [7]

2. Farj ad-Dākhil (The Internal Vagina): This refers to the vaginal canal, extending from the vaginal opening up to (but not including) the cervix. It is the section of the vaginal canal into which intimacy normally takes place. According to Imām Abū Ḥanīfah (raḥimahullāh), discharge from this region is pure and its exiting does not invalidate wuḍū. According to his students, Imām Abū Yūsuf and Imām Muḥammad (raḥimahumallāh), it is impure and invalidates wuḍū. (2) If this discharge soils clothing, it is excused provided it is less than the size of a dirham (approximately the size of a Canadian quarter). Beyond that, it must be washed before prayer, though cleansing even a small amount is recommended. (3)

3. Mā Warāʾa Dhālik (Beyond the Vaginal Canal): This includes discharge originating from the cervix and uterus, areas not usually reached during intimacy. Such discharge is regarded as impure. (4) As medical specialists explain, the uterus itself does not produce regular secretions. The only true uterine discharges are blood, or pus in cases of infection or disease [8] [9]. Thus, the issue mainly revolves around the discharge produced in the cervix.

Before moving forward, it should be noted that all of the above rulings apply only when the discharge is free from blood, and is not the fluid associated with arousal (maḍī) or post-orgasmic fluid (manī). Those have separate rulings in fiqh. (5)

THE VERDICT

Muslim gynecologists have stated that both types of discharge can exit either individually or simultaneously, and when they mix together it becomes extremely difficult—if not impossible—to distinguish between them. [10] As previously stated, the majority of discharge originates from the cervix, which is considered impure according to Imām Abū Ḥanīfah, and although some discharge does exit from the walls of the vaginal canal, differentiating between the two sources is practically impossible.

Accordingly, the rulings are as follows:

● If one is certain that the discharge is only from al-farj ad-dākhil (the vaginal canal) and not from the cervix or uterus, then it does not break wuḍūʾ. However, it is very unlikely to attain such certainty in practice.

● If one is uncertain about the source of the discharge, or, whether the pure and impure types have mixed, then its exiting will break wuḍūʾ. This is because firstly, the majority of discharge is cervical in origin and therefore impure, and secondly, according to the Ṣāḥibayn (Imām Abū Yūsuf and Imām Muḥammad), even the discharge of al-farj ad-dākhil is impure. Thus, its exiting breaks wuḍūʾ in line with the general Ḥanafī principle that anything impure exiting from the two passages (as-sabīlayn) invalidates wuḍūʾ. (6) This view is the precautionary (aḥwaṭ) position to follow.

Some scholars, however, have held another opinion. They say that since the person remains doubtful about the source of the discharge, its exiting should not break wuḍūʾ. This is based on the legal maxim: “Certainty is not removed by doubt.” (7) Thus, the state of certainty in having wuḍūʾ would not be removed by the uncertainty of whether the discharge was impure.

PRACTICAL ADVICE

Praying with Consistent Discharge

If the discharge is very consistent, a woman should make use of any pure gap to perform a fresh wuḍūʾ and offer her prayer. Even a short gap of about 5-10 minutes is sufficient to complete the obligatory washing of the limbs and the obligatory units of prayer. However, if the discharge does not pause even for a few minutes—so that performing the obligatory wuḍūʾ and prayer is not possible—the rulings of an excused person (maʿdhūr) may apply. In such cases, one should consult a qualified scholar for specific guidance.

Using a Kursuf or Sanitary Liners

In situations of difficulty, a married woman may use a kursuf (a small piece of cotton or soft tissue) inserted halfway into the vaginal opening to temporarily prevent discharge. This helps reduce the hardship (mashaqqa) of having to renew wuḍūʾ repeatedly—especially when outside the home—because the wuḍūʾ remains valid until she removes the kursuf and finds the inserted portion wet with discharge.

Managing Discharge on Clothing

Small amounts of impure discharge that soil clothing—less than the size of a dirham—are excused and do not invalidate prayer. However, it is preferable to wash or change the clothing before performing prayer. Using liners or absorbent materials can make this easier, ensuring cleanliness and reducing uncertainty, especially outside the home.

Allāh Taʿālā knows best.

Written by: Siddiqa Saidzada (Muftiya)

Approved by: Muftiya Asma Patel (ḥafiẓahallāh) [11]

BIBLIOGRAPHY

Al-Fatāwā al-Hindiyyah. Vol. 1, 105. Al-Maktabah al-Faisal.

Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 349. Mustafa al-Ḥalabī.

Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 571. Al-Maktabah al-Ashrafiyyah.

Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 336. Al-Maktabah al-Ashrafiyyah.

Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 566. Al-Maktabah al-Ashrafiyyah.

Al-Mawsūʿah al-Fiqhiyyah. Vol. 22, 260. Dhāt as-Salāsil.

Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 621. Al-Maktabah al-Ashrafiyyah.

Ibn ʿĀbidīn. Vol. 1, 134. Mustafa al-Bābī al-Ḥalabī.

Ibn Nujaym. Ashbāh wa an-Nazāʾir. 47–48. Dār al-Kutub al-ʿIlmiyyah.

1 Al-Fatāwā al-Hindiyyah. Vol. 1, 105. Al-Maktabah al-Faisal.

تجلس المرأة منفرجة وتغسل ما ظهر بكفها ولا تدخل أصبعها كذا في السراج الوهاج، وهو المختار هكذا في التتارخانية ناقلا عن الصيرفية. اهـ.

2 Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 349. Mustafa al-Ḥalabī.

(قَوْلُهُ: رُطُوبَةُ الْفَرْجِ طَاهِرَةٌ) وَلِذَا نُقِلَ فِي التَّتَارْخَانِيَّة أَنَّ رُطُوبَةَ الْوَلَدِ عِنْدَ الْوِلَادَةِ طَاهِرَةٌ، وَكَذَا السَّخْلَةُ إذَا خَرَجَتْ مِنْ أُمِّهَا، وَكَذَا الْبَيْضَةُ فَلَا يَتَنَجَّسُ بِهَا الثَّوْبُ وَلَا الْمَاءُ إذَا وَقَعَتْ فِيهِ، لَكِنْ يُكْرَهُ التَّوَضُّؤُ بِهِ لِلِاخْتِلَافِ، وَكَذَا الْإِنْفَحَةُ هُوَ الْمُخْتَارُ. وَعِنْدَهُمَا يَتَنَجَّسُ، وَهُوَ الِاحْتِيَاطُ. اهـ. قُلْت: وَهَذَا إذَا لَمْ يَكُنْ مَعَهُ دَمٌ وَلَمْ يُخَالِطْ رُطُوبَةَ الْفَرْجِ مَذْيٌ أَوْ مَنِيٌّ مِنْ الرَّجُلِ أَوْ الْمَرْأَةِ.

3 Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 571. Al-Maktabah al-Ashrafiyyah.

(وَعَفَا) الشَّارِعُ (عَنْ قَدْرِ دِرْهَمٍ) وَإِنْ كُرِهَ تَحْرِيمًا، فَيَجِبُ غَسْلُهُ. اهـ.

4 Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 336. Al-Maktabah al-Ashrafiyyah.

(قَوْلُهُ: الْفَرْجِ) أَيْ الدَّاخِلِ، أَمَّاالْخَارِجُ فَرُطُوبَتُهُ طَاهِرَةٌ بِاتِّفَاقٍ بِدَلِيلِ جَعْلِهِمْ غَسْلَهُ سُنَّةً فِي الْوُضُوءِ، وَلَوْكَانَتْ نَجِسَةً عِنْدَهُمَا لَفُرِضَ غَسْلُهُ. اهـ.

5 Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 566. Al-Maktabah al-Ashrafiyyah.

“(قَوْلُهُ: بِرُطُوبَةِ الْفَرْجِ) أَيْ: الدَّاخِلِ بِدَلِيلِ قَوْلِهِ أَوْلَجَ. وَأَمَّا رُطُوبَةُ الْفَرْجِ الْخَارِجِ فَطَاهِرَةٌ اتِّفَاقًا اهـ ح. وَفِي مِنْهَاجِ الْإِمَامِ النَّوَوِيِّ رُطُوبَةُ الْفَرْجِ لَيْسَتْ بِنَجِسَةٍ فِي الْأَصَحِّ. قَالَ ابْنُ حَجَرٍ فِي شَرْحِهِ: وَهِيَ مَاءٌ أَبْيَضُ مُتَرَدِّدٌ بَيْنَ الْمَذْيِ وَالْعَرَقِ يَخْرُجُ مِنْ بَاطِنِ الْفَرْجِ الَّذِي لَا يَجِبُ غَسْلُهُ، بِخِلَافِ مَا يَخْرُجُ مِمَّا يَجِبُ غَسْلُهُ فَإِنَّهُ طَاهِرٌ قَطْعًا، وَمِنْ وَرَاءِ بَاطِنِا الْفَرْجِ فَإِنَّهُ نَجِسٌ قَطْعًا كَكُلِّ خَارِجٍ مِنْ الْبَاطِنِ كَالْمَاءِ الْخَارِجِ مَعَ الْوَلَدِ أَوْ قُبَيْلَهُ.اهـ.”

6 Al-Mawsūʿah al-Fiqhiyyah. Vol. 22, 260. Dhāt as-Salāsil.

وقسم الشافعية رطوبة الفرج إلى ثلاثة أقسام: طاهرة قطعا وهي ما تكون في المحل الذي يظهر عند جلوس المرأة وهو الذي يجب غسله في الغسل والاستنجاء. ونجسة قطعا وهي الرطوبة التي تكون في باطن الفرج وهو ما وراء ذكر المجامع. وطاهرة على الأصح وهي ما يصله ذكر المجامع.

7 Ibn ʿĀbidīn. Radd al-Muḥtār. Vol. 1, 621. Al-Maktabah al-Ashrafiyyah.

وَهَذَا إذَا لَمْ يَكُنْ مَعَهُ دَمٌ وَلَمْ يُخَالِطْ رُطُوبَةَ الْفَرْجِ مَذْيٌ أَوْ مَنِيٌّ مِنْ الرَّجُلِ أَوْ الْمَرْأَةِ.

8 Ibn ʿĀbidīn. Vol. 1, 134. Mustafa al-Bābī al-Ḥalabī.

(وَيَنْقُضُهُ) خُرُوجُ مِنْهُ كُلِّ خَارِجٍ (نَجَسٍ) بِالْفَتْحِ وَيُكْسَرُ (مِنْهُ) أَيْ مِنْ الْمُتَوَضِّئِ الْحَيِّ مُعْتَادًا أَوْ لَا، مِنْ السَّبِيلَيْنِ أَوْ لَا (إلَى مَا يُطَهَّرُ) بِالْبِنَاءِ لِلْمَفْعُولِ: أَيْ يَلْحَقُهُ حُكْمُ التَّطْهِيرِ.

9 Ibn Nujaym. Ashbāh wa an-Nazāʾir. 47–48. Dār al-Kutub al-ʿIlmiyyah.

الْقَاعِدَةُ الثَّالِثَةُ: الْيَقِينُ لَا يَزُولُ بِالشَّكِّ وَدَلِيلُهَا مَا رَوَاهُ مُسْلِمٌ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ مَرْفُوعًا: إذَا وَجَدَ أَحَدُكُمْ فِي بَطْنِهِ شَيْئًا فَأَشْكَلَ عَلَيْهِ أَخَرَجَ مِنْهُ شَيْءٌ أَمْ لَا فَلَا يَخْرُجَنَّ مِنْ الْمَسْجِدِ حَتَّى يَسْمَعَ صَوْتًا، أَوْ يَجِدَ رِيحًا.[12] [13] [14]