IslamQA

Spitting after consuming Haraam

Answered according to Hanafi Fiqh by DaruliftaaZambia.com

Question

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

Without knowing it I ate haram/najisa meat. A few hours after, I did wudhu in my shower and I made madmada (rinsing of the mouth). Was the water I spit out najisa ? If so, did the water on the floor of my shower also become najisa ? (I should point out that this water was flowing normally and that water from the shower tap continued to come after I spit on the ground). If so, did the places I walked on with my wet feet (after wudhu) become najisa ? Were the prayers I performed immediately after this wudhu valid (knowing that both my feet were in contact with the shower floor) ?

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The water spat out after consuming Haraam, was not impure. Likewise, the shower and the carpet was also pure. The Salaah performed was valid.

However, as Muslims, we are sensitive to what we eat. As the food we consume has a direct effect on our spirituality and the Ibaadah we perform.

The severity of consuming Halaal can be understood from the following Ahaadeeth:

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ يَا أَيُّهَا النَّاسُ إِنَّ اللَّهَ طَيِّبٌ وَلاَ يَقْبَلُ إِلاَّ طَيِّبًا وَإِنَّ اللَّهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ ‏:‏ ‏(‏يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ ‏)‏ وَقَالَ أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ ‏)‏ ‏”‏ ‏.‏ قَالَ وَذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَهُ إِلَى السَّمَاءِ يَا رَبِّ يَا رَبِّ وَمَطْعَمُهُ حَرَامٌ وَمَشْرَبُهُ حَرَامٌ وَمَلْبَسُهُ حَرَامٌ وَغُذِيَ بِالْحَرَامِ فَأَنَّى يُسْتَجَابُ لِذَلِكَ ‏.‏

Translation: Nabi () said: “O you people! Indeed Allah is Tayyib (good) and he does not accept but what is good. And indeed Allah ordered the believers with what He ordered the Messengers. He () said: ‘O you Messengers! Eat of the good things and do righteous deeds. Verily I am well acquainted with what you do (23:51).’ And He said: ‘O you who believe! Eat from the good things We have provided you (2:172).’ He said: “And he mentioned a man: ‘Who is undertaking a long journey, whose hair is dishevelled and he is covered with dust. He raises his hands to the heavens and says: “O Lord! O Lord!” Yet his food is from the unlawful, his drink is from the unlawful, his clothing is from the unlawful, and he was nourished by the unlawful. So how can that be accepted?’

(Jaami Al-Tirmidhi)

 

قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ مَنْ شَرِبَ الْخَمْرَ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلاَةً أَرْبَعِينَ صَبَاحًا فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ  

Translation: Nabi (ﷺ) said: “Whoever concumes alcohol, Allah Ta’ala will not accept his Salaah for forty days. If he repents, then Allah will accept his repentance.

(Jaami Al-Tirmidhi)

The commentators of Hadeeth explain that the obligation of Salaah will be fullfilled, one will not have to repeat the Salaah. However, the Salaah will be void of reward and barakah (blessings). [1]

 

And Allah Ta’āla Knows Best

 

Mufti Muhammad Patel

Checked and Approved by
Mufti Nabeel Valli

Darul Iftaa Mahmudiyyah


Lusaka, Zambia

[1]

تحفة الأحوذي (5/ 488)

قَوْلُهُ (مَنْ شَرِبَ الْخَمْرَ) أَيْ وَلَمْ يَتُبْ مِنْهُ (لَمْ تُقْبَلْ لَهُ صَلَاةٌ) بِالتَّنْوِينِ (أَرْبَعِينَ صَبَاحًا) ظَرْفٌ

قال القارىء فِي الْمِرْقَاةِ

وَفِي نُسْخَةٍ يَعْنِي مِنَ الْمِشْكَاةِ بِالْإِضَافَةِ يَعْنِي بِإِضَافَةِ صَلَاةُ إِلَى أَرْبَعِينَ وَالْمَعْنَى لَمْ يَكُنْ لَهُ ثَوَابٌ وَإِنْ بَرِئَ الذِّمَّةُ وسفط الْقَضَاءُ بِأَدَاءِ أَرْكَانِهِ مَعَ شَرَائِطِهِ كَذَا قَالُوا

وَقَالَ النَّوَوِيُّ إِنَّ لِكُلِّ طَاعَةٍ اعْتِبَارَيْنِ أَحَدُهُمَا سُقُوطُ الْقَضَاءِ عَنِ الْمُؤَدِّي وَثَانِيهِمَا تَرْتِيبُ حُصُولِ الثَّوَابِ فَعَبَّرَ عَنْ عَدَمِ تَرْتِيبِ الثَّوَابِ بِعَدَمِ قَبُولِ الصَّلَاةِ انْتَهَى

وَخَصَّ الصَّلَاةَ بِالذِّكْرِ لِأَنَّهَا سَبَبُ حُرْمَتِهَا أَوْ لِأَنَّهَا أُمُّ الْخَبَائِثِ عَلَى ما رواه الدارقطني عن بن عُمَرَ كَمَا أَنَّ الصَّلَاةَ أُمُّ الْعِبَادَاتِ كَمَا قَالَ اللَّهُ تَعَالَى إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَقِيلَ إِنَّمَا خَصَّ الصَّلَاةَ بِالذِّكْرِ لِأَنَّهَا أَفْضَلُ عِبَادَاتِ الْبَدَنِ فَإِذَا لَمْ يُقْبَلْ مِنْهَا فَلِأَنْ لَا يُقْبَلُ مِنْهَا عِبَادَةٌ أَصْلًا كَانَ أَوْلَى

 

شرح سنن ابن ماجه للسيوطي وغيره (ص: 242)

لم تقبل لَهُ صَلَاة أَي لم يكن لَهُ ثَوَاب وان برِئ الذِّمَّة وَسقط الْقَضَاء بأَدَاء اركانه مَعَ شَرَائِطه كَذَا قَالُوا وَتَخْصِيص الصَّلَاة بِالذكر للدلالة على ان عدم قبُول الْعِبَادَات الاخر مَعَ كَونهَا أفضل بِالطَّرِيقِ الأولى]

 

التيسير بشرح الجامع الصغير (1/ 57)

(لم تقبل لَهُ صَلَاة) بِمَعْنى أَنه لَا يُثَاب عَلَيْهَا لَكِنَّهَا تصح وَلَا تلازم بَين الْقبُول وَالصِّحَّة وَنبهَ كَمَا قَالَ الْعِرَاقِيّ بِالصَّلَاةِ على غَيرهَا من الطَّاعَات

 

(لم تقبل لَهُ صَلَاة أَرْبَعِينَ لَيْلَة) خص الاربعين على عَادَة الْعَرَب فِي ذكر الاربعين وَالسبْعين وَالتسْعين للتكثير وَاللَّيْلَة لِأَن عَادَتهم ابْتِدَاء الْحساب بالليالي وَالصَّلَاة لكَونهَا عماد الدّين فصومه كَذَلِك وَمعنى عدم الْقبُول عدم الثَّوَاب

 

(لم تقبل لَهُ صَلَاة أَرْبَعِينَ يَوْمًا) خص الصَّلَاة لانها أفضل عبادات الْبدن والاربعين لَان الْخمر فِي جَوف الشَّارِب وعروقه تِلْكَ الْمدَّة

 

دليل الفالحين لطرق رياض الصالحين (8/ 576)

ولا يلزم من عدم قبولها عدم صحتها، بل هي كالصلاة في المغصوب، على ما اختاره الجماهير من صحتها فيه ولا ثواب

 

 

 

This answer was collected from Daruliftaazambia.com, which serves as a gateway to Darul Iftaa Mahmudiyyah – Lusaka, Zambia.

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