ANNOUNCEMENTS:

Questions are now open. Join our WhatsApp channel for curated fatwas.

Title
OCD in Purification
Question
بسم الله الرحمن الرحيم
I struggle with faith-related contamination OCD, I experience distressing thoughts that cause me to engage in repetitive behaviours to decrease anxiety related to obsessions. The triggers are very many and these persistently require strict behaviours to manage them. If I am unable to perform these behaviours, I become very distressed. The persistence of these thoughts make my life almost unbearable. In order to minimise the triggers, I proactively avoid many situations, which reduces my productivity and quality of life. Every day, from when I awaken, I am trying to solve the riddle of how I can go about my everyday activities without spreading impurity. I feel it is essential for the sake of my dunya and aakirah that I break free from these shackles. My specific problems related to taharah are rooted in fears of contamination, wherein I fear that refraining from compulsions will contaminate the Masjid, invalidating the prayers of all the musallies. I am able to throw caution to the wind when it comes to my own prayers, praying on a carpet I believe to be contaminated. However, I find myself lacking the same courage when I fear that my actions might contaminate other objects. At times, I am faced with uncertainty regarding specific religious rulings in a particular scenario, prompting me to spend hours of exhaustive research in search of a way out. I often eventually find some text that lessens the anxiety. For example, I read in Beheshti Zewer that the roots of plucked hair are impure. I looked further and I also found out that the stickiness on roots of the hair which fall when one combs his hair is also impure. This wreaked havoc in my mind. I would get worried if there was a single strand of hair on clothes that came out of the washing machine. I eventually found the ruling that unless the stickiness is equivalent to a dirham it would not contaminate a small amount of water. This helped me a great deal. At times the research also exacerbates the situation as I might come across a ruling that increases my anxieties. Additionally, I often encounter situations where my uncertainty pushes me to choose the safest option, which is frequently the most demanding one. The help of a competent Mufti will be extremely useful in these situations. For example, would it be sufficient to simply wipe impurities from vinyl flooring once? For the purpose of clarity, I wish to provide a few examples, Example 1 The mere occurrence of a single impure droplet landing on a floor that will subsequently be mopped triggers intense anxiety. This stems from the conviction that once the mop is re-immersed into its bucket, the entire contents will become contaminated, consequently rendering the whole floor impure The person mopping then spreading it further when he walks in other places. Thereafter, someone walking on the aforementioned floor post ablution (wudhu) raises concerns about impurity transmission to their feet. This can subsequently spread to the Masjid. Although there are rulings that mention his feet will only be regarded impure if the effect of the impurity is transmitted if the floor is dry. However, if both the feet and floor are wet (as is often around the ablution area) the ruling may be different. The constant fear that a single droplet of impurity could have such catastrophic consequences keeps me perpetually on edge. What should I do when I face this kind of situation? What if one drop of blood falls on a floor that is going to be subsequently mopped? Should I clean it, or am I supposed to simply dismiss it as waswasa? Example 2 Another ongoing source of anxiety I experience is related to the potential consequences of my footwear spreading impurity. In contrast, if someone else's footwear was to become impure, they would probably dismiss it by saying they don’t pray with them on. However, for me, this situation leads to heightened worry, prompting me to wash my footwear to alleviate my concerns. Failing to do so results in persistent fears of contaminating my surroundings. The anxiety centers around the fear that they will contaminate other places, I attend a masjid where the designated shoe removal area is tiled. The tiles continue in the subsequent area, where footwear isn't permitted. Now, should I happen to step onto the entrance section with impure shoes this will spread when the area is mopped. This fear of inadvertently spreading impurity becomes a driving force behind my persistent anxiety and my need to engage in compulsions. Example 3 On one occasion, I happened to notice soap along the rim of the washing machine, just outside the drum. This served as a trigger to look further in order to alleviate the anxiety. What I found was that, during the initial phases of a wash cycle, the machine dispensed soapy water which spread onto a section of the rim. Over time, this soapy water evaporates, but the rim is not cleaned in subsequent cycles. As the washing progresses, some items of clothing brush against the rim, only to be drawn back into the load. Thereafter, towards the end of the final wash cycle, some water from under the rim enters back into the drum. I do know that according to fatawa washing machines in general do purify clothes. I wonder if maybe the model of the machine we have is operating differently from the one the fatwa has been given for. According to what I have described, are all the clothes contaminated? Also, at times I have noticed after washing clothes in the machine some stains still remain. I am aware that stains that are difficult to remove are forgiven, however when I look at some of the stains that remain I feel they are easily removable. I am not too worried about the remaining impurities but rather more worried that the entire load may have been contaminated. I have now stopped putting stained garments in the washing machine until I have washed them manually. This is proving time-consuming and extremely difficult due to my OCD and I am unable to keep up. I have only mentioned a few examples of my triggers and anxieties. These types of events, where I think impurity has spread, occur almost daily. This is despite me carrying out countless of compulsions daily and avoiding many situations. I am aware Allah Almighty, after mentioning the obligation to purify oneself before standing up for prayer mentions: ما يريد الله ليجعل عليكم من حرج ولكن يريد ليطهركم وليتم نعمته عليكم لعلكم تشكرون The Hadith of Bukhari mentions عن أبي هريرة رضي الله عنه قال: قال النبي صلى الله عليه وسلم إن الدين يسر، ولن يشاد الدين إلا غلبه Also principles such as اليقِن لا يزول بشك إذا ضاق الأمر اتسع الحرج مدفوع l also understand that I am doing things wrong since Islam just can’t be this difficult and I need to adopt a more moderate approach. However, when faced with situations like the ones mentioned above, I am not sure that I won’t be held accountable should I just ignore it and not attempt to rectify the situation? I am hyper-alert of impurity, which causes frequent triggers. The only way to reduce anxiety appears to be to engage in the compulsions. Will I be accountable if impurity spreads to the masjid inadvertently and will everyone's prayer becomes invalid or would it be correct to say that in the event this was to happen, Allah the Most Merciful will not consider the prayers of Muslims to be invalid because of a technicality? Would it be ok for me to simply ignore it, even though I am convinced in my mind that doing so will cause impurity to spread? Next time I walk on some impurity and the tiled area with wet impure footwear that is going to be subsequently mopped can I simply just ignore it? Is there leeway for me to disregard all forms of contamination? I have been asked by people of knowledge to ignore wasawis. The problem I face is I am not sure if the situations I face can be classed as wasawis and thus ignored. For example, if a drop of impurity were to fall on a floor that will be subsequently mopped am I supposed to ignore this as I suffer from wasawis? Is there leeway for me to disregard all forms of contamination due to the usool of الحرج مدفوع? Otherwise, I think will struggle as it will be very difficult for me to differentiate between genuine contamination and whispers. Note, I am currently working with a therapist.
Answer
الجواب حامدا ومصليا

First and foremost, we pray that Allah  grants you relief from your OCD, anxiety, and all other afflictions in your affairs. We acknowledge and commend your desire to learn the dīn to help resolve your issues; however, the manner proposed may not be the most fruitful for your condition. Seeking constant aid and validation during particularly stressful moments may exacerbate the problem. One should seek counsel from a practicing Muslim mental health care professional on how to approach these issues best.

Secondly, in your case, as one who is severely troubled with doubts and misgivings (wasāwis), you must ignore all doubts in your mind. A principle to remember is that impurities (najāsa) only transfer from object to object if it is established that the first object is indeed impure and there are clear traces of the impurity in the new object. Therefore, without the clear traces of impurity on a new object, it will remain pure.[1]

The default position is that an object is pure unless one sees for certain there are impurities. Unless you see undeniably clear traces of impurity, such that it gives you certainty of its impurity, you will treat all surfaces and objects as pure. As was mentioned in the query, one should focus on the maxim: “Certainty is not removed by doubt.”[2] All the examples provided above are just doubts of an impurity spreading and nothing more. Thus, one should not give them any consideration. 

You should identify a religious person you know as a reference point. When faced with such wasāwis, consider what acts would that person take. If that person would not be concerned with the matter, then you should not give it attention either. Do not start to consider that person less cautious or less knowledgeable than you. Consistently overlook the situations that you do not imagine that person would be concerned about.

Lastly, your case may also have scope to forego caution. The jurists mention that the one who suffers from doubts should completely sever themselves from the source of the doubts and not entertain such thoughts because such thoughts are from Shaytan, and we are commanded to resist and oppose him.[3] Shaytan may trick one into thinking that entertaining such doubts is part of remaining cautious, but you should not give this any heed.

May Allah  alleviate your condition and protect you from the tricks of Shaytan. Āmīn.

And Allah knows best.

Ml. Junaid Ajmeri
Student, Darul Iftaa Chicago 

Checked and Approved:

Mf. Abrar Mirza
Head Mufti, Darul Iftaa Chicago


[1]فأما العضو والثوب فطاهر بيقين فلا يتنجس بالشك والحدث موجود بيقين فالشك وقع في طهارته واليقين لا يزال بالشك وهو الصحيح من المذهب
(المبسوط للسرخسي، كتاب الصلاة - باب وجوب الغسل: 1/158؛ العلمية)

إذا لف الثوب النجس في ثوب طاهر، والثوب النجس رطب مبتل، فظهر ندوته على الثوب الطاهر، ولكن لم يصر رطباً بحيث لو عصر يسيل منه شيء ويتقاطر، اختلف المشايخ فيه، قال الإمام شمس الأئمة الحلواني رحمه الله: الأصح إنه لا يصير نجساً. وكذلك الثوب الطاهر اليابس إذا بسط على أرض نجسة مبتلة، وظهر أثر بلة النجاسة في الثوب، إلا أنه لم يصر رطباً ولم يصر بحال لو عصر يسيل منه شيء ويتقاطر، اختلف المشايخ فيه، قال شمس الأئمة الحلواني رحمه الله: الأصح أنه لا يصير نجساً. ذكر هذين الفصلين في صلاة المستغني
وإذا وضع رجله على أرض نجسة أو على لبد نجس إن كان الرجل رجل رطبا والأرض أو اللبد يابسا وهو لم يقف عليه بل مشى لا يتنجس رجله، ولو كان الرجل يابسا والأرض رطبة فظهرت الرطوبة في الرجل يتنجس رجله. وفي بعض المواضع لم يشترط ظهور الرطوبة في الرجل لأنه يظهر أثر الرطوبة في رجل لا محالة
(المحيط البرهاني، كتاب الطهارات - الفصل السابع: 1/368؛ إدارة القرآن) 

[ولو لف في مبتل بنحو بول إن ظهر نداوته أو أثره تنجس وإلا لا]
قوله: (ولو لف الخ) محترز قوله: مبتل بماء وهذا مأخوذ من شرح المنية، وقال: لأن النداوة حينئذ عين النجاسة وإن لم يقطر بالعصر، أقول: أنت خبير بأن الماء المجاور للنجاسة حكمها من تغليظ أو تخفيف، فلا يظهر الفرق بين المبتل ببول أو بماء أصابه بول تأمل
(رد المحتار، كتاب الطهارة - مطلب في فرق بين الاستبراء: 1/618) 

نام على نجاسة يابسة فعرق أو مشى عليها وقدمه مبتلة: إن ظهر أثرها تنجس وإلا لا، ولا ينجس ثوب جاف طاهر لف في ثوب متنجس رطب بنحو لا كبول واكتسب الطاهر منه نداوة لم يظهر أثر النجاسة فيه. ولم ينبع من الطاهر شيء عند عصره ولا ينجس ثوب رطب بنشره على أرض نجسة يابسة، فتندت منه ولم يظهر أثرها فيه ولا بريح هبت على نجاسة فأصابت الثوب إلا أن يظهر أثره فيه
( الهدية العلائية، كتاب الطهارة: ص 49؛ مكتبة الإمام الأوزاعي)

[2]القاعدة الثالثة: اليقين لا يزول بالشك ودليلها ما رواه مسلم عن أبي هريرة رضي الله عنه مرفوعا {إذا وجد أحدكم في بطنه شيئا فأشكل عليه أخرج منه شيء أم لا فلا يخرجن من المسجد حتى يسمع صوتا، أو يجد ريحا}. وفي فتح القدير من باب الأنجاس ما يوضحها فنسوق عبارته بتمامها: قوله تطهير النجاسة واجب بقدر الإمكان وأما إذا لم يتمكن من الإزالة لخفاء خصوص المحل المصاب مع العلم بتنجيس الثوب قيل: الواجب غسل طرف منه فإن غسله بتحر، أو بلا تحر طهر. وذكر الوجه يبين أن لا أثر للتحري، وهو أن يغسل بعضه مع أن الأصل طهارة الثوب وقع الشك في قيام النجاسة، لاحتمال كون المغسول محلها فلا يقضي بالنجاسة بالشك كذا أورده الإسبيجابي في شرح الجامع الكبير...قلت: يندرج في هذه القاعدة قواعد: منها قولهم: الأصل بقاء ما كان على ما كان، وتتفرع عليها مسائل: ...شك في وجود الأصل  فالأصل بقاء الطهارة ولذا قال محمد: حوض تملأ من الصغار والعبيد بالأيدي الدنسة والجرار الوسخة يجوز الوضوء منه ما لم يعلم به نجاسة ولذا أفتوا بطهارة طين الطرقات
(الأشباه والنظائر مطبوع مع شرح الحموي، القاعدة الثالثة: 183-188/ 1؛ إدارة القرآن)

[3]أما هو فيلزمه قطع مادة الوسواس عنه وعدم التفاته إلى التشكيك لأنه فعل الشيطان وقد أمرنا بمعادته ومخالفته، رحمتي
(رد المحتار، كتاب الطهارة: 1/258؛ المعرفة)

July 11, 2024 Purification