Category: Jurisprudence and Rulings (Fiqh)
Fatwa#: 39024
Asked Country: Pakistan

Answered Date: Oct 02,2017

Title: Tooth Extraction

Question

Assalamualaykum warahmatullahi wabarakatuh. Respected Ulama e Kiram, recently I had a wisdom tooth extraction treatment and it was troublesome as it caused swelling as well bleeding, at first continuous and then periodic. I had a few questions regarding this. 1. It was difficult to do sajdah for about one day, so I only did ‘Isharah’ for the sajdah. Is it alright and do I need to repeat? 2. The bleeding was continuous at the beginning and the doctor said not to spit in order for the clot to develop. Is it a condition of ‘Iztirar’ where one can ingest his own blood? 3. While making wudhu and washing my face, touching the treated area would cause the bleeding to start again, even though not profusely. Is it considered a valid excuse to pray with this wudhu (in which the bleeding happened)? 4. It was difficult to recite the Qur’an because of swelling, for a day or two, even though they only extracted one tooth of mine. I wonder how a person would be able to recite the Qur’an, especially in Salah, if all four wisdom teeth were removed simultaneously. Is there any relaxation or tip for such a condition? 5. Considering the above-mentioned conditions, what Shariah ruling applies to such a treatment, is it better for a person to bear the pain caused by wisdom teeth or undergo the removal treatment? Jazakumullahu Khaira. Wassalam

Answer

In the Name of Allah, the Most Gracious, The Most Merciful.

As-salaamu `alaykum wa-ramatullahi wa-barakatuh.

  1. If it was difficult for you to make sajdah due to excessive bleeding and you performed sajdah with Isharah (indication) your salaah was valid. You do not have to repeat your salaah.[i]
  2. Blood is impure thus not permissible to ingest. Whatever went down the throat unintentionally will be overlooked.[ii]
  3. You could have simply poured water in such a way that you don`t touch the treated area and would not have caused bleeding. However if you could taste the blood and the colour of your saliva changed then your wudhu was invalid. If your treated area bled for the complete duration of a fardh salaah you will regarded as a ma`zoor (excused person). If thereafter you bled in salaah or during wudhu, then you will be excused and your wudhu will be valid. [iii]
  4. One can read with a slight movement of his lips to the best of his ability or if he is not even able to do so then he can remain silent. If he is following an Imam then he does not have to recite anything.[iv]
  5. Shariah permits one to seek treatment. One should not unduely bear pain. [v]

And Allah Ta`ala Knows Best.

Hussein Muhammad.

Student Darul Iftaa

Tanzania

Checked and Approved by:

Mufti Ebrahim Desai



[i]

الأصل للشيباني ط قطر (1/ 187)

قلت: أرأيت المريض الذي لا يستطيع أن يقوم ولا يقدر على السجود كيف يصنع؟ قال: يومئ على فراشه إيماء، ويجعل السجود أخفض من الركوع. قلت: فإن صلى (9) وكان (10) يستطيع أن يقوم ولا يستطيع أن يسجد؟ قال: يصلي قاعداً يومئ إيماء. قلت: فإن صلى قائماً يومئ إيماء؟ قال: يجزيه.

 

تحفة الفقهاء (1/ 189)

فَإِذا عجز عَن الْقيام يُصَلِّي قَاعِدا بركوع وَسُجُود فَإِن عجز عَن الرُّكُوع وَالسُّجُود يُصَلِّي قَاعِدا بِالْإِيمَاءِ وَيجْعَل السُّجُود أَخفض من الرُّكُوع ليَقَع الْفَصْل بَينهمَا فَإِن عجز عَن الْقعُود أَيْضا يستلقي ويومىء إِيمَاء

 

(الحاوي القدسي) 1/225

فان عجز عن الركوع والسجود، اومأ بهما برأسه، وجعل السجود اخفض من الركوع.

 

Masaa`il Rif`at Qaasmi, Vol 2, Pg 204.

Radul muhtaar, vol 1, pg 709

 

[ii]

{إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ} [البقرة: 173]

{حُرِّمَتْ عَلَيْكُمُ الْمَيْتَةُ وَالدَّمُ وَلَحْمُ الْخِنْزِيرِ} [المائدة: 3]

{ إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ لِغَيْرِ اللَّهِ بِهِ فَمَنِ اضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ} [النحل: 115]

 

[iii]

App ke Masail or un ke hal, Vol 2, Pg 44.

 

[iv]

مريض لم يقدر على القرأة فصلى بلا قرأة جازت.

الفتاوي السراجية  Pg 114.

 

[v]

الفتاوى الهندية (43/ 477)

مَرِضَ أَوْ رَمِدَ فَلَمْ يُعَالِجْ حَتَّى مَاتَ لَا يَأْثَمُ كَذَا فِي الْمُلْتَقَطِ .

 

الفتاوى الهندية (43/ 472)

وَلَوْ أَنَّ رَجُلًا ظَهَرَ بِهِ دَاءٌ فَقَالَ لَهُ الطَّبِيبُ قَدْ غَلَبَ عَلَيْك الدَّمُ فَأَخْرِجْهُ فَلَمْ يَفْعَلْ حَتَّى مَاتَ لَا يَكُونُ آثِمًا لِأَنَّهُ لَمْ يَتَيَقَّنْ أَنَّ شِفَاءَهُ فِيهِ كَذَا فِي فَتَاوَى قَاضِي خَانْ .

 

المحيط البرهاني (5/ 84)

وفي «النوازل»: الرجل إذا ظهر به داء، فقال له الطبيب: قد غلبك الدم فأخرجه، فلم يخرجه حتى مات لا يكون مأخوذاً؛ لأنه لا يعلم يقيناً أن الشفاء فيه

 

Fataawa Darul Uloom Zakariyya, Vol 6, Pg 694.

Fataawa Mahmudiyya, Vol 27, Pg 271

 

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