Types of Female Discharge and Their Rulings

Question:

When the fuqaha discussed female matters, what exactly did they mean by farj al-dākhil (vagina?) and then the area beyond farj al-dākhil (uterus)? Where would one place the cervix in terms of the mucus it secrets during normal physiological function? What would be the ruling of the ‘normal’ discharge a female experiences?

بسم الله الرحمن الرحیم

Answer:

A BIOLOGICAL PERSPECTIVE

When studying the anatomy of the uterus, the cervix forms the entrance of the uterus, and is joined to the uterus. Majority of the fluid experienced by a woman is the mucus of the cervix. There is some vaginal fluid, for which scholars use the word ruṭūbah al-farj. In a normal case, after haydh, she will have very little discharge. A few days before the ovulation period, during whilst ovulating, and a few days after ovulation, the cervix tends to soften and the cervical mucus tends to thin out to allow easy access to sperm for fertilization, thus, it will be thinner.

Majority of the discharge is from the cervix. In the words of one OBGYN: “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.” Check out the links in the references below to better understand how discharge changes throughout one’s cycle.¹

TYPES OF DISCHARGE

Islamically, the cervix is known as the fam ar-raḥim. The uterus itself is known as the raḥim, so the cervix is considered to be a part of the uterus. Thus, there are three parts to discuss:

[1] Farj al-khārij (external vagina): is the region that is visible when a female is in the sitting position. This can in other words be known as the vulva. The discharge/moisture produced in this region is pure.²

[2] Farj ad-dākhil (internal vagina): is the vaginal region that extends from the vaginal opening until [and excluding] the cervix, in other words, the part which is penetrated during sexual intercourse. The discharge produced here is pure according to Imām Abū Ḥanīfah (raḥimahullāh) and does not invalidate wudhu. Saḥibayn (raḥimahumallāh) are of the opinion that the discharge of farj ad-dākhil (vaginal canal) is also impure. If one finds their undergarment soiled with this fluid, it is only excused if it is less than the size of a dirham (a Canadian quarter), and one can perform their prayer with it, although purifying it is better.³

[3] Mā Warā’a Dhālik (beyond the vagina): The final type of discharge is that which is produced in the cervix and uterus; the region that a man’s private part normally does not reach during penetration. The discharge produced here is impure.⁴ Also, as stated by an OBGYN: “The only uterine discharge is blood, or pus if there is an infection or cancer.”

All of this is considered when the discharge is pure from any signs of blood, and is not the discharge that follows when one is aroused (maḍī) or has engaged in sexual intercourse (manī).⁵

IS IT POSSIBLE TO DISTINGUISH BETWEEN THE DISCHARGE OF FARJ AD-DAKHIL (VAGINA) AND CERVIX/UTERUS?

Muslim gynaecologists have said that when both types of discharge exit, they can exit individually, or they can exit simultaneously and be mixed with one another so it is rather difficult (or not possible) to distinguish between both. The majority of discharge comes from the cervix, and although some does exit from the walls of the farj ad-dākhil (vagina), differentiating between them is difficult, thus if one is not sure where it is existing from (which is the case most of the time), its exiting will break the wudhu. If one is sure it is only existing from the al-farj ad-dākhil, it will not break the wudhu. Furthermore, Sahibayn are of the opinion that the discharge of farj ad-dākhil (vaginal canal) is impure, and based on the aforementioned confusion regarding the mixing of the cervical and vaginal discharge, this is the opinion that is more precautionary [aḥwaṭ] to follow.

A woman may use a kursūf (a cotton ball or a small bit of soft tissue) that is halfway inserted inside the vaginal opening in order to remove the difficulty (mashaqqa) of having to renew wudhu every time (especially if one is outside the home), because her wudhu would not be considered broken until she pulls the kursūf out and sees the inserted part of the kursūf wet from discharge.

SHORT CONCLUSION

Vaginal discharge that is found in the vulva is pure, and does not break wudhu. The discharge that comes out of the vaginal opening can either be from the vaginal canal, or from the cervix and uterus. Whilst the only uterine discharge is blood, most vaginal discharge comes from the cervix, which is impure. The discharge of the vaginal canal is pure according to Imām Abū Ḥanīfah and impure according to Saḥibayn. However, since one cannot definitely differentiate between the discharge that exists from the vaginal canal and the cervix/uterus, one would have to renew their wudhu once they experience discharge. If there is discharge on the clothing, only the size of a dirham is excusable, otherwise it will have to be removed before performing Salah. If one experiences continuous discharge which does not stop flowing, one may fall under the ruling of a maʿdhūr (excused person) which requires a separate fatwa. Lastly, if the discharge exists as madhī, manī ⁶, or is discoloured, then the ruling is different to ‘normal’ discharge.

And Allāh Taʿālā knows best

Siddiqa al-Farsiyyah (Muftiya)

Approved by Muftiya Asma Patel (ḥafiẓahallāh)

Approved by Mufti Ismail Moosa (ḥafiẓahullāh)

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¹ https://www.verywellfamily.com/checking-cervical-mucus-to-get-pregnant-faster-1960279

https://flo.health/menstrual-cycle/health/vaginal-discharge/discharge-fluid-mucus

https://helloclue.com/articles/cycle-a-z/wet-sticky-what-your-discharge-is-telling-you

² Al-Fatāwā al-Hindiyyah 1/105, Al-Maktabah Al-Faisal

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

³ Ibnu Ābidīn, Raddul Muhtār 1/571, Al-Maktabah Al-Ashrafiyyah

“(وَعَفَا) الشَّارِعُ (عَنْ قَدْرِ دِرْهَمٍ) وَإِنْ كُرِهَ تَحْرِيمًا، فَيَجِبُ غَسْلُهُ”

⁴ Ibnu Ābidīn, Raddul Muhtār 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.”

Ibnu Ābidīn, Raddul Muhtār 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.”

Al-Mawsū’ah Al-Fiqhiyyah 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. 

 ⁵ Ibnu Ābidīn, Raddul Muhtār 1/621, Al-Maktabah Al-Ashrafiyyah

وَهَذَاإذَا لَمْ يَكُنْ مَعَهُ دَمٌ وَلَمْ يُخَالِطْ رُطُوبَةَ الْفَرْجِ مَذْيٌ أَوْ مَنِيٌّ مِنْ الرَّجُلِ أَوْ الْمَرْأَةِ

⁶ Manī is a sexual fluid which exits the private parts after experiencing sexual climax (orgasm), and is accompanied by sexual fulfilment.