Question
Selamun aleykum,
Please answer according to Hanafi Fiqh:
I know that a mazur is a person which suffers from a breaker of Wudu for an entire Salah period, without being able to maintain wudu for a simple Farz Salah. And he continues to be as long as it happens once each Salah-Time.
But what about a person who has times in which he can perfom Salah, but his breaker of wudu is irregular and unpredictable so that he has to try multiple times until he is able.
In my case I suffer from breaking of wind and mathy release. Since it is irregular and unpredictable, I have to do wudu somtimes 10 or more times for one Prayer, thereby wasting a lot of water, annoying my parents and harming my mental health since it makes me depressed at times. I can’t life normally anymore. I can’t concentrate on Salah, since I rather have to concentrate on not breaking it. I have to postpone meetings at times since I have to do wudu several times again and again until I can finish my Prayer. Praying in Jamaah has therfore also become a difficult task. Note that I often not only have to do wudu over and over again but also istinja, since I have a Problem with mathy release too.
I read that Shafii scholars say that such a person, who has times in which he can pray but it is unpredictable and irregular, shall be classified as mazur too. Is this true according to Hanafi Fiqh too? If not, can I take this dispensation? If yes, will I have to adhere to the Shafii school in all matters related to that (Tahara, wudu and Salah) and will I only be able to pray one Salah with one Wudu, since this is the judgment of the Shafi school? I think this would be hardship in on itself as I am used to follow the Hanafi Madhab in all matters. Also it is quite common sense that such a person should be a Mazur too, as it can’t be right and normal to having to do Wudu so often for one Salah over and over again. This is to much of a hardship.
If this is not possible according to Hanafi Fiqh, what would be the solution for my problem? Just accepting that I can’t life a normal life?
Also I want to know, If one is indeed a mazur, wudu will break only with the ending of Salah time. But what if one does wudu just before the ending of Salah time and until the Prayer of the next time, ones wudu does not break (i.e I don’t have to break wind or release mathy in the meantime). Would one be able to pray the prayer of the next time with the same wudu one just did in the last time? Since it would be normaly still valid? Or will wudu break with the ending of Salah-Time even if one did not break wind after doing wudu?
I shall wait patiently for your answer, but a fast response would really be appreciated. May Allah reward you for your work. Thank you in advance.
Answer
To understand the rules of ma’dhur (an excused person), have a look at Mufti Abdur-Rahman Mangera’s video which clarifies the entire issue very well. https://www.youtube.com/watch?v=2fx2f3JJfPI This video will discuss how someone becomes a ma’dhur, and how they remain a ma’dhur. Please watch it.
In application for your circumstances, the important part to emphasize is that one’s issue must persist throughout an entire prayer where one is unable to do wudu and offer their fard prayer. If one has an issue that is unpredictable and irregular, however, within the prayer time there was enough time to make wudu and pray (realistically 8-10 minutes is all that is needed here), they will not qualify as a ma’dhur. No doubt, this is hardship, but it is not deemed at the level required to qualify as a ma’dhur.
In response to your second question, once a person has qualified as a ma’dhur and their excuse has occurred in a prayer time, the cessation of that prayer time will end their wudu.
Lastly, I wish to bring attention to the “living of a normal life”, and what should be done if you do not qualify as a ma’dhur. We all have difficulties in life, and we must work on a system that allows us to thrive irrespective of our drawbacks. If you are constantly releasing madhi, do not allow the issue to stress you. Instead, put in measures to allow you to work through it. For example, keep your private part wrapped in tissue throughout the day – washing, and then doing wudu for prayer times. Some scholars advise having “clean” and “dirty” underwear on one’s person at all times, thus swapping into and out of your clean underwear for prayers only. Of course, this does add something extra to the itinerary of prayers and may be difficult. But it allows you peace of mind knowing that you have a mechanism in place to allow you to pray.
If you have not done so, speak to a medical professional and dietitian on how changes to your lifestyle and diet may help you with your issues. For the madhi release, seek the advice of a scholar who may recommend a certain dhikr regiment or dietary changes to help you.
«حاشية ابن عابدين = رد المحتار ط الحلبي» (1/ 305): إنْ اسْتَوْعَبَ عُذْرُهُ تَمَامَ وَقْتِ صَلَاةٍ مَفْرُوضَةٍ)بِأَنْ لَا يَجِدَ فِي جَمِيعِ وَقْتِهَا زَمَنًا يَتَوَضَّأُ وَيُصَلِّي فِيهِ خَالِيًا عَنْ الْحَدَثِ (وَلَوْ حُكْمًا) لِأَنَّ الِانْقِطَاعَ الْيَسِيرَ مُلْحَقٌ بِالْعَدَمِ (وَهَذَا شَرْطُ) الْعُذْرِ (فِي حَقِّ الِابْتِدَاءِ، وَفِي) حَقِّ (الْبَقَاءِ كَفَى وُجُودُهُ فِي جُزْءٍ مِنْ الْوَقْتِ) وَلَوْ مَرَّةً (وَفِي) حَقِّ الزَّوَالِ يُشْتَرَطُ (اسْتِيعَابُ الِانْقِطَاعِ) تَمَامَ الْوَقْتِ (حَقِيقَةً) لِأَنَّهُ الِانْقِطَاعُ الْكَامِلُ … قَوْلُهُ: وَلَوْ حُكْمًا) أَيْ: وَلَوْ كَانَ الِاسْتِيعَابُ حُكْمًا بِأَنْ انْقَطَعَ الْعُذْرُ فِي زَمَنٍ يَسِيرٍ لَا يُمْكِنُهُ فِيهِ الْوُضُوءُ وَالصَّلَاةُ فَلَا يُشْتَرَطُ الِاسْتِيعَابُ الْحَقِيقِيُّ فِي حَقِّ الِابْتِدَاءِ كَمَا حَقَّقَهُ فِي الْفَتْحِ وَالدُّرَرِ، خِلَافًا لِمَا فَهِمَهُ الزَّيْلَعِيُّ كَمَا بَسَطَهُ فِي الْبَحْرِ، قَالَ الرَّحْمَتِيُّ: ثُمَّ هَلْ يُشْتَرَطُ أَنْ لَا يُمْكِنَا مَعَ سُنَنِهِمَا أَوْ الِاقْتِصَارُ عَلَى فَرْضِهِمَا؟ يُرَاجَعْ. اهـ. أَقُولُ: الظَّاهِرُ الثَّانِي، تَأَمَّلْ. (قَوْلُهُ: فِي حَقِّ الِابْتِدَاءِ) أَيْ: فِي حَقِّ ثُبُوتِهِ ابْتِدَاءً (قَوْلُهُ: فِي جُزْءٍ مِنْ الْوَقْتِ) أَيْ: مِنْ كُلِّ وَقْتٍ بَعْدَ ذَلِكَ الِاسْتِيعَابِ إمْدَادٌ (قَوْلُهُ: وَلَوْ مَرَّةً) أَيْ: لِيُعْلَمَ بِهَا بَقَاؤُهُ إمْدَادٌ (قَوْلُهُ: وَفِي حَقِّ الزَّوَالِ) أَيْ: زَوَالِ الْعُذْرِ، وَخُرُوجِ صَاحِبِهِ عَنْ كَوْنِهِ مَعْذُورًا (قَوْلُهُ: تَمَامَ الْوَقْتِ حَقِيقَةً) أَيْ: بِأَنْ لَا يُوجَدَ الْعُذْرُ فِي جُزْءٍ مِنْهُ أَصْلًا فَيَسْقُطَ الْعُذْرُ مِنْ أَوَّلِ الِانْقِطَاعِ؛ حَتَّى لَوْ انْقَطَعَ فِي أَثْنَاءِ الْوُضُوءِ أَوْ الصَّلَاةِ وَدَامَ الِانْقِطَاعُ إلَى آخِرِ الْوَقْتِ الثَّانِي يُعِيدُ؛ وَلَوْ عَرَضَ بَعْدَ دُخُولِ وَقْتِ فَرْضٍ انْتَظَرَ إلَى آخِرِهِ، فَإِنْ لَمْ يَنْقَطِعْ يَتَوَضَّأُ وَيُصَلِّي ثُمَّ إنْ انْقَطَعَ فِي أَثْنَاءِ الْوَقْتِ الثَّانِي يُعِيدُ تِلْكَ الصَّلَاةَ. وَإِنْ اسْتَوْعَبَ الْوَقْتَ الثَّانِيَ لَا يُعِيدُ لِثُبُوتِ الْعُذْرِ حِينَئِذٍ مِنْ وَقْتِ الْعُرُوضِ. اهـ. بِرْكَوِيَّةٌ، وَنَحْوُهُ فِي الزَّيْلَعِيِّ وَالظَّهِيرِيَّةِ. وَذَكَرَ فِي الْبَحْرِ عَنْ السِّرَاجِ أَنَّهُ لَوْ انْقَطَعَ بَعْدَ الْفَرَاغِ مِنْ الصَّلَاةِ أَوْ بَعْدَ الْقُعُودِ قَدْرَ التَّشَهُّدِ لَا يُعِيدُ لِزَوَالِ الْعُذْرِ بَعْدَ الْفَرَاغِ كَالْمُتَيَمِّمِ إذَا رَأَى الْمَاءَ بَعْدَ الْفَرَاغِ مِنْ الصَّلَاةِ
«الفتاوى الهندية» (1/ 40): (وَمِمَّا يَتَّصِلُ بِذَلِكَ أَحْكَامُ الْمَعْذُورِ) شَرْطُ ثُبُوتِ الْعُذْرِ ابْتِدَاءً أَنْ يَسْتَوْعِبَ اسْتِمْرَارُهُ وَقْتَ الصَّلَاةِ كَامِلًا وَهُوَ الْأَظْهَرُ كَالِانْقِطَاعِ لَا يَثْبُتُ مَا لَمْ يَسْتَوْعِبْ الْوَقْتَ كُلَّهُ حَتَّى لَوْ سَالَ دَمُهَا فِي بَعْضِ وَقْتِ صَلَاةٍ فَتَوَضَّأَتْ»
«مختصر القدوري» (ص20): يتوضئون لوقت كل صلاة فيصلون بذلك الوضوء في الوقت ما شاءوا من الفرائض والنوافل فإذا خرج الوقت بطل وضوءهم وكان عليهم استئناف الوضوء لصلاة أخرى» وَيَبْطُلُ الْوُضُوءُ عِنْدَ خُرُوجِ وَقْتِ الْمَفْرُوضَةِ بِالْحَدَثِ السَّابِقِ. هَكَذَا فِي الْهِدَايَةِ وَهُوَ الصَّحِيحُ. هَكَذَا فِي الْمُحِيطِ فِي نَوَاقِضِ الْوُضُوءِ حَتَّى لَوْ تَوَضَّأَ الْمَعْذُورُ لِصَلَاةِ الْعِيدِ لَهُ أَنْ يُصَلِّيَ الظُّهْرَ بِهِ عِنْدَ أَبِي حَنِيفَةَ وَمُحَمَّدٍ وَهُوَ الصَّحِيحُ؛ لِأَنَّهَا بِمَنْزِلَةِ صَلَاةِ الضُّحَى.»
Answered by:
Maulana Ikramul Hoque Miah
Checked & Approved by:
Mufti Abdul Rahman Mangera
Mufti Zubair Patel