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Vaginal steaming while fasting, Bakhoor Umm Atiyyah

Fatwaa ID: 2237

Question:
السلام عليكم ورحمة الله وبركاته

1-I would like to know if vaginal steaming would break the fast

2-some people have mentioned this and taken this as a reason to do vaginal steaming …is this true

[Hadith of Bukhari and Muslim: Qustul Hindi and Adhfaar when bathing from menses, exception in mourning. ……. Done by burning on an incense burner and squatting over the smoke]

Answer:
In the Name of Allaah, the Most Gracious, the Most Merciful.
As-salaamu ‘alaykum wa-rahmatullaahi wa-barakaatuh.

  1. Contemporary medical research has shown that the vagina is not an orifice of consequence nor do objects or fluids reach a cavity of consequence through it. Accordingly, vaginal steaming while fasting will not affect or invalidate one’s fast.
  2. Your question is not clear. Perhaps you are enquiring how Qust al-Hindi and Azhfaar were used by the women then. Some would burn it and let its smoke flow in their nether regions. Others would mix it with water and clean their private parts with it like body wash. It is permissible to use the above two ingredients as a form of vaginal steaming.

And Allaah Ta’aala knows best.
Mufti Muajul I. Chowdhury
Darul Iftaa New York
https://askthemufti.us/

09/09/1445 AH – 03/20/2024 CE | AML1-9930

وصل اللهم وسلم وبارك على سيدنا محمد وعلى ءاله وصحبه أجمعين


فتح الباري شرح صحيح البخاري (4/492)
ﻗﺎﻝ اﻟﻨﻮﻭﻱ اﻟﻘﺴﻂ ﻭاﻷﻇﻔﺎﺭ ﻧﻮﻋﺎﻥ ﻣﻌﺮﻭﻓﺎﻥ ﻣﻦ اﻟﺒﺨﻮﺭ ﻭﻟﻴﺴﺎ ﻣﻦ ﻣﻘﺼﻮﺩ اﻟﻄﻴﺐ ﺭﺧﺺ ﻓﻴﻪ ﻟﻠﻤﻐﺘﺴﻠﺔ ﻣﻦ اﻟﺤﻴﺾ ﻹﺯاﻟﺔ اﻟﺮاﺋﺤﺔ اﻟﻜﺮﻳﻬﺔ ﺗﺘﺒﻊ ﺑﻪ ﺃﺛﺮ اﻟﺪﻡ ﻻ ﻟﻠﺘﻄﻴﺐ ﻗﻠﺖ اﻟﻤﻘﺼﻮﺩ ﻣﻦ اﻟﺘﻄﻴﺐ ﺑﻬﻤﺎ ﺃﻥ ﻳﺨﻠﻄﺎ ﻓﻲ ﺃﺟﺰاء ﺃﺧﺮ ﻣﻦ ﻏﻴﺮﻫﻤﺎ ﺛﻢ ﺗﺴﺤﻖ ﻓﺘﺼﻴﺮ ﻃﻴﺒﺎ ﻭاﻟﻤﻘﺼﻮﺩ ﺑﻬﻤﺎ ﻫﻨﺎ ﻛﻤﺎ ﻗﺎﻝ اﻟﺸﻴﺦ ﺃﻥ ﺗﺘﺒﻊ ﺑﻬﻤﺎ ﺃﺛﺮ اﻟﺪﻡ ﻹﺯاﻟﺔ اﻟﺮاﺋﺤﺔ ﻻ ﻟﻠﺘﻄﻴﺐ ﻭﺯﻋﻢ اﻟﺪاﻭﺩﻱ ﺃﻥ اﻟﻤﺮاﺩ ﺃﻧﻬﺎ ﺗﺴﺤﻖ اﻟﻘﺴﻂ ﻭﺗﻠﻘﻴﻪ ﻓﻲ اﻟﻤﺎء ﺁﺧﺮ ﻏﺴﻠﻬﺎ ﻟﺘﺬﻫﺐ ﺭاﺋﺤﺔ اﻟﺤﻴﺾ ﻭﺭﺩﻩ ﻋﻴﺎﺽ ﺑﺄﻥ ﻇﺎﻫﺮ اﻟﺤﺪﻳﺚ ﻳﺄﺑﺎﻩ ﻭﺃﻧﻪ ﻻ ﻳﺤﺼﻞ ﻣﻨﻪ ﺭاﺋﺤﺔ ﻃﻴﺒﺔ ﺇﻻ ﻣﻦ اﻟﺘﺒﺨﺮ ﺑﻪ ﻛﺬا ﻗﺎﻝ ﻭﻓﻴﻪ ﻧﻈﺮ ﻭاﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﺟﻮاﺯ اﺳﺘﻌﻤﺎﻝ ﻣﺎ ﻓﻴﻪ ﻣﻨﻔﻌﺔ ﻟﻬﺎ ﻣﻦ ﺟﻨﺲ ﻣﺎ ﻣﻨﻌﺖ ﻣﻨﻪ ﺇﺫا ﻟﻢ ﻳﻜﻦ ﻟﻠﺘﺰﻳﻦ ﺃﻭ اﻟﺘﻄﻴﺐ ﻛﺎﻟﺘﺪﻫﻦ ﺑﺎﻟﺰﻳﺖ ﻓﻲ ﺷﻌﺮ اﻟﺮﺃﺱ ﺃﻭ ﻏﻴﺮﻩ

عمدة القاري شرح صحيح البخاري (3/282)
ﻭﻗﺎﻝ اﺑﻦ اﻟﺘﻴﻦ: ﺻﻮاﺑﻪ، ﻗﺴﻂ ﻇﻔﺎﺭ، ﻣﻨﺴﻮﺏ ﺇﻟﻰ ﻇﻔﺎﺭ، ﻭﻫﻲ ﺳﺎﺣﻞ ﻣﻦ ﺳﻮاﺣﻞ ﻋﺪﻥ. ﻭﻗﺎﻝ اﻟﻘﺮﻃﺒﻲ: ﻫﻲ ﻣﺪﻳﻨﺔ ﺑﺎﻟﻴﻤﻦ، ﻭاﻟﺬﻱ ﻓﻲ ﻣﺴﻠﻢ ﻗﺴﻂ ﻭﺃﻇﻔﺎﺭ، ﻭﻫﻮ اﻷﺣﺴﻦ ﻓﺈﻧﻬﺎ ﻧﻮﻋﺎﻥ ﻗﻴﻞ: ﻫﻮ ﺷﻲء ﻣﻦ اﻟﻌﻄﺮ ﺃﺳﻮﺩ اﻟﻘﻄﻌﺔ ﻣﻨﻪ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻈﻔﺮ، ﻭﻫﻮ ﺑﺨﻮﺭ ﺭﺧﺺ ﻓﻴﻪ ﻟﻠﻤﻐﺘﺴﻠﺔ ﻣﻦ اﻟﺤﻴﺚ ﻹﺯاﻟﺔ اﻟﺮاﺋﺤﺔ اﻟﻜﺮﻳﻬﺔ، ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪ اﻟﺒﻜﺮﻱ: ﻇﻔﺎﺭ، ﻭﺑﻔﺘﺢ ﺃﻭﻟﻪ ﻭﻓﻲ ﺁﺧﺮﻩ ﺭاء ﻣﻜﺴﻮﺭﺓ ﻣﺒﻨﻲ ﻋﻠﻰ اﻟﻜﺴﺮ، ﻭﻫﻮ ﻣﺪﻳﻨﺔ ﺑﺎﻟﻴﻤﻦ، ﻭﺑﻬﺎ ﻗﺼﺮ اﻟﻤﻠﻜﺔ، ﻭﻳﻘﺎﻝ: ﺇﻥ اﻟﺠﻦ ﺑﻨﺘﻬﺎ ﻭﻋﻦ اﻟﺼﻐﺎﻧﻲ، ﻇﻔﺎﺭ ﻓﻲ اﻟﻴﻤﻦ ﺃﺭﺑﻌﺔ ﻣﻮاﺿﻊ: ﻣﺪﻳﻨﺘﺎﻥ ﻭﺣﺼﺘﺎﻥ ﺃﻣﺎ اﻟﻤﺪﻳﻨﺘﺎﻥ. ﻓﺈﺣﺪاﻫﻤﺎ: ﻇﻔﺎﺭ اﻟﺤﻘﻞ، ﻛﺎﻥ ﻳﻨﺰﻟﻬﺎ اﻟﺘﺎﺑﻌﻴﺔ، ﻭﻫﻲ ﻋﻠﻰ ﻣﺮﺣﻠﺘﻴﻦ ﻣﻦ ﺻﻨﻌﺎء ﻭﺇﻟﻴﻬﺎ ﻳﻨﺴﺐ اﻟﺠﺰﻉ، ﻭاﻷﺧﺮﻯ: ﻇﻔﺎﺭ اﻟﺴﺎﺣﻞ، ﻗﺮﺏ ﻣﺮاﺑﻂ، ﻭﺇﻟﻴﻬﺎ ﻳﻨﺴﺐ اﻝﻗﺴﻂ: ﻳﺠﻠﺐ ﺇﻟﻴﻬﺎ ﻣﻦ اﻟﻬﻨﺪ، ﻭاﻟﺤﺼﺘﺎﻥ: ﺃﺣﺪﻫﻤﺎ: ﻓﻲ ﻳﻤﺎﻧﻲ ﺻﻨﻌﺎء، ﻋﻠﻰ ﻣﺮﺣﻠﺘﻴﻦ؟ ﻭﻳﺴﻤﻰ: ﻇﻔﺎﺭ اﻟﻮاﺩﻳﻴﻦ. ﻭاﻟﺜﺎﻧﻲ: ﻓﻲ ﺑﻼﺩ ﻫﻤﺪاﻥ ﻭﻳﺴﻤﻰ: ﻇﻔﺎﺭ اﻟﻄﺎﻫﺮ، ﻭﻓﻲ (اﻟﻤﺤﻜﻢ) اﻟﻈﻔﺮ ﺿﺮﺏ ﻣﻦ اﻟﻌﻄﺮ ﺃﺳﻮﺩ ﻣﻘﻠﺐ ﻣﻦ ﺃﺻﻠﻪ ﻋﻠﻰ ﺷﻜﻞ ﻇﻔﺮ اﻹﻧﺴﺎﻥ ﻳﻮﺿﻊ ﻓﻲ اﻟﺪﺧﻨﺔ، ﻭاﻟﺠﻤﻊ ﺃﻇﻔﺎﺭ ﻭﺃﻇﺎﻓﻴﺮ. ﻭﻗﺎﻝ ﺻﺎﺣﺐ (اﻟﻌﻴﻦ) ﻻ ﻭاﺣﺪ ﻟﻪ، ﻭﻇﻔﺮ ﺛﻮﺑﻪ. ﻃﻴﺒﻪ اﻟﻈﻔﺮ، ﻭﻓﻲ (اﻟﺠﺎﻣﻊ) اﻷﻇﻔﺎﺭ ﺷﻲء ﻣﻦ اﻟﻌﻄﺮ ﻳﺸﺒﻪ اﻷﻇﻔﺎﺭ ﻳﺘﺨﺬ ﻣﻨﻬﺎ ﻣﻊ اﻷﺧﻼﻁ ﻭﻻ ﻳﻔﺮﺩ ﻭاﺣﺪﻫﺎ: ﻭﺃﻥ ﺃﻓﺮﺩ ﻓﻬﻮ ﺃﻇﻔﺎﺭﺓ. ﻭﻓﻲ ﻛﺘﺎﺏ (اﻟﻄﻴﺐ) ﻟﻠﻤﻔﻀﻞ ﺑﻦ ﺳﻠﻤﺔ، اﻝﻗﺴﻂ ﻭاﻟﻜﺴﻂ ﻭاﻟﻜﺸﻂ، ﺛﻼﺙ ﻟﻐﺎﺕ ﻗﺎﻝ: ﻭﻫﻮ ﻣﻦ ﻃﻴﺐ اﻷﻋﺮﺑﺎ، ﻭﺳﻤﺎﻩ اﺑﻦ اﻟﺒﻴﻄﺎﺭ ﻓﻲ ﻛﺘﺎﺏ (اﻟﺠﺎﻣﻊ) ﺭاﺳﻨﺎ ﺃﻳﻀﺎ ﻭﻓﻲ ﻛﺘﺎﺏ ﺃﺑﻲ ﻣﻮﺳﻰ اﻟﻤﺪﻳﻨﻲ، ﻗﺎﻝ اﻷﺯﻫﺮﻱ، ﻭاﺣﺪﻩ ﻇﻔﺮ، ﻭﻗﺎﻝ ﻏﻴﺮﻩ اﻷﻇﻔﺎﺭ، ﺷﻲء ﻣﻦ اﻟﻌﻄﺮ ﻭﻗﺎﻝ اﻹﻣﺎﻡ ﺇﺳﻤﺎﻋﻴﻞ: اﻷﻇﻔﺎﺭ ﺷﻲء ﻳﺘﺪاﻭﻯ ﺑﻪ ﻛﺄﻧﻪ ﻋﻮﺩ ﻭﻛﺄﻧﻪ ﻳﺜﻘﺐ ﻭﻳﺠﻌﻞ ﻓﻲ اﻟﻘﻼﺩﺓ، ﻭﻓﻲ ﺃﺛﺒﺖ اﻟﺮﻭاﻳﺎﺕ: (ﻣﻦ ﺟﺰﻉ ﻇﻔﺎﺭ) ﻭﻓﻲ ﺭﻭاﻳﺔ ﺃﺧﺮﻯ: (ﻇﻔﺎﺭﻱ) .

حاشية السيوطي على سنن النسائي (6/203)
ﻧﺒﺬ ﺟﻤﻊ ﻧﺒﺬﺓ ﻭﻫﻲ اﻟﻘﻄﻌﺔ ﻣﻦ ﻗﺴﻂ ﻭﺃﻇﻔﺎﺭ ﻗﺎﻝ ﻓﻲ اﻟﻨﻬﺎﻳﺔ ﻓﻲ ﺭﻭاﻳﺔ ﻣﻦ ﻗﺴﻂ ﺃﻇﻔﺎﺭ ﻭاﻝﻗﺴﻂ ﺿﺮﺏ ﻣﻦ اﻟﻄﻴﺐ ﻭﻗﻴﻞ ﻫﻮ اﻟﻌﻮﺩ ﻭاﻟﻘﺴﻂ ﻋﻘﺎﺭ ﻣﻌﺮﻭﻑ ﻓﻲ اﻷﺩﻭﻳﺔ ﻃﻴﺐ اﻟﺮاﺋﺤﺔ ﺗﺒﺨﺮ ﺑﻪ اﻟﻨﺴﺎء ﻭاﻷﻃﻔﺎﻝ ﻭﻫﻮ ﺃﺷﺒﻪ ﺑﺎﻟﺤﺪﻳﺚ ﻹﺿﺎﻓﺘﻪ ﺇﻟﻰ اﻷﻇﻔﺎﺭ ﻭﻗﺎﻝ ﻓﻲ ﺣﺮﻑ اﻟﻈﺎء اﻷﻇﻔﺎﺭ ﺟﻨﺲ ﻣﻦ اﻟﻄﻴﺐ ﻻ ﻭاﺣﺪ ﻟﻪ ﻣﻦ ﻟﻔﻈﻪ ﻭﻗﻴﻞ ﻭاﺣﺪﻩ ﻇﻔﺮ ﻭﻗﻴﻞ ﻫﻮ ﺷﻲء ﻣﻦ اﻟﻌﻄﺮ ﺃﺳﻮﺩ ﻭاﻟﻘﻄﻌﺔ ﻣﻨﻪ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻈﻔﺮ

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