Every woman should know this! Does vaginal discharge in women spoil ablution?
Is it possible to do namaz for brown discharge of unknown origin? Mes should arrive only at the end of the month
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As far as I know, if it is not menstruation (no more than 10 days) and not postpartum bleeding (no more than 40 days), then prayer must be performed.
Still, read the answers of scientists on the internet. Or maybe your cycle has changed?
- @li222, I don’t even know, is this possible? I gave birth 5 months ago, the discharge just started this evening, if it doesn’t go away by morning, then I’ll probably have my period
- @5285727 Have you already had your period after giving birth?
- @li222, yes, 2 times, last time there was a delay of 16 days
- @5285727 Well, your cycle is not defined, I don’t even know what to advise. wait until the morning, post tomorrow if anything changes.
- @li222, I’ll do that)) thanks for the advice☺️💐💐
- @5285727 it’s probably your istihadah.istikhadah (irregular vaginal bleeding not related to menstruation - approx.). Its properties differ from the properties of blood released during menstruation. And the Sharia norms related to menstruation and istihadah also differ. Istihadah blood can be distinguished from menstrual blood by certain characteristics. Colour: Menstrual blood is black in colour, while Istihadah blood is red in colour. Density: blood during menstruation is thick, dense, and istihadah blood is thin. Odor: Menstrual blood has an unpleasant foul smell, but Istihadah blood does not, as it is normal venous blood. Clotting: Menstrual blood does not clot when it comes out, but Istihadah blood clots as it is venous blood. This is how the properties of menstrual blood differ. If these properties correspond to the blood coming out, then this is considered menstruation, after which it is necessary to perform a complete ablution (ghusl). The blood of menstruation is impure (najs). Istihadah does not make it obligatory to perform a complete ablution. It is forbidden to pray during menstruation, but not during istihadah. During Istihadah, a woman must protect herself from bleeding outside (that is, use pads, etc. - approx. Per.) and perform ablution (wudu) for each prayer if the blood flow continues until the next prayer. And if blood comes out during prayer, this does not spoil the prayer. Thirdly. A woman learns that she is clean (or that menstruation has stopped) by one of two signs: - by the release of white discharge from the uterine cavity. This is a sign of the end of menstruation. - completely dry. If a woman usually does not have white discharge, she will find out about the end of menstruation in this way. She inserts white cotton wool into the place where the blood comes out, for example, and if the cotton wool comes out clean, then the woman performs a complete ablution and can pray. If the cotton wool comes out with red, yellow or brown discharge, then she does not pray. Women sent ‘Aisha vessels to store incense, which contained cotton wool with yellow discharge. She said: “Do not rush until you see white discharge” (Recited by al-Bukhari in the “Book of Menstruation” and by Malik under No. 130). If yellow or brown discharge did not come on the days of a woman’s menstruation, then she does not consider it anything. She does not leave the prayer, does not perform a complete ablution, since in this case a complete ablution does not become obligatory.
Read this article to help you decide what kind of discharge you have, and whether you can pray
Section eleven.
About menstruation (hayz).
The minimum age for a minarche is 9 years of age according to the lunar calendar. If there is discharge less than 16 days before reaching this age, then it is not considered menstrual. The minimum period of menstruation is one day, and the maximum is 15 days, but generally it lasts six to seven days. All these dates were established based on the results of personal research by Imam al-Shafi’i. The minimum cleanliness between menstrual cycles is 15 days. There is no limit to maximum purity, since a woman’s menstrual flow can stop at any time and not return for the rest of her life.
Forbidden
During menstruation, a woman is prohibited from doing anything, such as reading the Koran, being in the mosque, etc. But if a woman fears that her secretions may stain the mosque, then she is prohibited from even walking through the mosque. She is also prohibited from fasting even in the month of Ramadan. She should make up for missed fasts, unlike prayers. Namaz should not be reimbursed. Baizawi says that it is prohibited to make up for prayers missed during menstruation. Also, during menstruation, it is forbidden to divorce a wife if there has been intimacy with her before.
It is prohibited to have sexual intercourse, as well as to touch the area between the navel and knees, even if not for the purpose of obtaining pleasure. In the book al-Tahqiq by Imam al-Nawawi, it is said that only sexual intercourse is prohibited, and touching is permitted.
When the discharge stops, all prohibitions remain in force until bathing, except for fasting and divorce, the prohibition from them is lifted.
Metrorrhagia (Istihazat)
Metrorrhagia (Istihazat) is uterine bleeding that differs from a woman’s usual menstruation and extends beyond the maximum period of menstruation (15 days). A woman in this state is a person whose ablution (hadasun daim) is constantly impaired. During this period, a woman can observe the desired fast and is obliged to observe the obligatory fast. And for prayer she should do the following:
She washes her genitals;
If she does not fast and does not experience discomfort from the tampon, then she should insert a tampon into her vagina;
If the discharge is heavy, she should use additional pads and hygiene products;
She performs ablution after the time for prayer, but not before it;
After ablution, she is obliged to perform namaz as quickly as possible;
If she postpones prayer for reasons of prayer (hiding the awrat or expecting jamaat), then there is nothing wrong with that;
It is necessary to perform ablution for every farz prayer;
It is necessary for each fard of prayer to resume the process of washing and tying, which is mentioned above;
If she knows that her discharge will stop for a certain time, then she should perform ablution and prayer at that time;
If the interruption of blood lasts only a couple of minutes, which is not enough to perform ablution and prayer, then she performs prayer as described above;
If the time of interruption of discharge usually does not last more than a couple of minutes, and she performs ablution and prayer at this time, and then the time of interruption of blood extends for a time that is sufficient for ablution and prayer, then the ablution and prayer performed by her before that time does not count.
Detailed explanation of metrorrhagia
If a girl, upon reaching approximately nine or more years of age according to the lunar calendar, detects discharge and it lasts a day or more, but not longer than 15 days, then this discharge is menstrual. For example, if the discharge lasts three, four, five or 15 days, then this discharge is considered menstrual (hayz). Yellow or cloudy discharge, if different from daily discharge, is considered menstrual.
If the discharge lasts longer than 15 days, then it is called “Istihazat” (metrorrhagia). Women suffering from this phenomenon in Sharia are divided into the following types:
1. Beginning - distinguishing (mubtadiat-mumayizat). Beginner – her discharge began for the first time and lasted longer than 15 days. Distinguishing – that is, capable of distinguishing a strong discharge from a weak one. The strength and weakness of the discharge is determined, firstly, by color: black discharge is stronger than red discharge, red is stronger than brown, it is stronger than yellow or cloudy;
secondly, by smell and thickness. Therefore, thick and black discharge with an odor is the strongest of discharges, etc.
So, if there is no strong discharge for less than 1 day or no more than 15 days, and there is no weak discharge for less than 15 days, then if all the above conditions are present, strong discharge is called menstrual, and weak discharge is considered metrorrhagia (istihazat).
Let's explain with examples. The girl started having discharge after she was nine years old. They go on for a whole month. She sees black discharge for the first five days, and then red discharge for 24-25 days. So, black discharge is menstrual (hayz), and red discharge is metrorrhagia (istihazat). Or she sees red discharge for the first five days, and then black for five days, and the remaining 20 days are also red. And in this case it’s the same, black discharge is menstrual (hayz), and red discharge is metrorrhagia (istihazat).
If the above conditions are violated, that is, if she does not see different discharge, but only one color, or her different discharge is not stable - red for two or three days, black for two or three days, then she belongs to the next, second category women suffering from metrorrhagia (istihazat).
2. Beginner - no difference. Beginner - discharge began for the first time and continued for more than 15 days. Non-distinguishing – one whose discharge is monotonous or the discharge is unstable. The first day of discharge of such a woman is considered menstrual (hayz), and the rest of the month is considered metrorrhagia (istihazat).
3. The one who saw full-fledged discharge once and cleansing after it, and for the next month she has monotonous discharge for a whole month without any difference in its strength or weakness. If a girl at least once had full discharge and cleanliness after it, and then the next time she has monotonous discharge for a whole month, then she maintains her previous routine. For example, if last time her menstrual cycle lasted six days, and the next month the discharge lasted for a whole month and there is no strong or weak discharge, then the six days that she saw earlier are considered menstrual, and the rest are metrorrhagia (istihazat).
4. The one who saw full-fledged discharge once and cleansing after it, who the next month has uneven discharge for a whole month. That is, the second time there are strong and weak discharges, then she must adhere not to the cycle of the previous month, but to her ability to distinguish between strong and weak discharges. For example, in the first month she had discharge for five days, and then she was clean. This is how she formed a cycle, but in the second month the cycle was disrupted and the discharge lasted for a whole month, in addition, in the first ten days she had black discharge, and the remaining twenty days were red. In this case, in the second month, not five, but ten days are considered menstrual, because she is able to distinguish her weak discharge from her strong ones. Here, strong discharge is menstrual (hayz), and weak discharge is metrorrhagia (istihazat).
5. Forgotten your cycle. There are two types of people who have forgotten – those who have forgotten everything, and those who have forgotten partially. The one who has forgotten everything is the one who has forgotten the beginning of her previous cycle and its duration. The situation of such a woman is very difficult. The prohibitions against sexual intercourse are not lifted from her. She is prohibited from reading the Koran outside of prayer. She must always perform namaz. To perform each prayer, she must bathe, because her discharge can stop at any moment. If she knows that her discharge stops at sunset, for example, then she bathes only at this time for evening prayers, and for other prayers she performs ablution.
If she forgot not everything, but partially, that is, she remembers the start time of the cycle, but does not remember the duration, for example, she knows that her menstruation began at the beginning of the month, but does not know how many days it lasts. In this case, the first day is considered menstruation for sure, the second half of the month (after fifteen days) is considered metrorrhagia (istihazat), and in the period between 15 and 1, there is a probability of menstruation and therefore sexual intercourse is prohibited, there is also a probability of purity, and therefore she is obliged to perform namaz,
there is also a possibility that the discharge may stop and she is required to bathe for each prayer.
If she remembers the duration of the cycle, or more precisely, the number of days of menstruation and does not know when it began, then she is like someone who has forgotten everything.
Discharge from a pregnant woman
A pregnant woman's discharge and the cleanliness between it are considered menstrual discharge if the discharge is at least 24 hours long. They are considered menstrual from the beginning of their appearance until the expiration of 15 days. For example, a pregnant woman sees discharge for a couple of days, and then cleanliness, and then discharge again, and so on for up to 15 days. All named days in which there was discharge and days in which there was no discharge are considered menstrual days. If this continues for more than 15 days, then it is metrorrhagia (istihazat).
Postpartum discharge (nifas)
Minimal postpartum discharge may stop in an instant or may last up to a maximum of 60 days. It is generally believed that postpartum discharge lasts forty days. All this is the result of the research of Imam al-Shafi'i. During postpartum discharge, everything that is prohibited during the menstrual cycle is prohibited. If after 60 days the discharge does not stop, then this is considered metrorrhagia (istihazat). We have discussed everything regarding this above.
Is female discharge clean?
Scientists divide a woman’s daily discharge and vaginal smears into three types:
1. Discharge from the external vagina. The external vagina is the place that is visible when a woman squats. She must wash this place after remedying the need, as well as during ritual bathing, so that it is considered valid. The smear from this area is definitely clean.
2. A smear that is located inside the vagina, approximately 15-16 cm deep (at the point of penetration of the medium-sized male genital organ) . The smear from this place is also pure according to the strongest version of the scientists of the Shafi'i madhhab.
3. A smear located deeper, near the woman’s uterus, is unclean.
This is what Abdulhamid al-Shirvani says from the words of Bujairami. This is the result of the disagreements in the books Mughni al-Mukhtaj, in Kanz al-Raghibin, in Nihayat al-Mukhtaj and in Tuhfat al-Mukhtaj.
But Muhammad Tahir al-Karahi in Sharhul Mafruz briefly noted that any of the above strokes is clean.
But it should be noted that the smear and discharge that appears when a woman is aroused are unclean, because it is pre-ejaculate (ointment).
All of the above does not apply to menstrual and postpartum discharge, because they are definitely unclean.
Akhmad Magomedov
Teacher at the Dagestan Theological Institute named after. Said-afandi
Istihad- bleeding in women that goes beyond the normal menstrual cycles and is also not related to the postpartum period.
In both of these cases, the woman’s state of ritual purity, which is necessary, for example, to perform another obligatory prayer, is violated.
From a practical point of view, Muslim theology outlines certain boundaries separating haid from istihadah.
Differences between Haida (that is, ordinary regulations) and Istihadah
1. Between two menstruation there must be at least fifteen days of a clean period.
2. For ordinary regulations, a minimum period was designated: according to Hanafi theologians - three days; according to Shafi'i theologians - one day.
3. Haida has a maximum period of ten days (according to Hanafi theologians) or fifteen days (according to Shafi'i scholars).
Istihad
What does not fit into the mentioned framework is no longer haid, but istihadah. For example, bleeding that lasted for several hours and then stopped completely, or extraordinary bleeding that began in less than fifteen days. If bleeding continues for more than ten days (more than fifteen), then from the beginning of the eleventh (sixteenth) day - this is also istihadah.
I note that by stipulating the minimum and maximum periods, the scientists outlined the approximate boundaries of the difference between Haida and Istihadah. They are only approximate, since they do not have a direct and unambiguous mention in the Sunnah of the Prophet. They were derived largely on the basis of statistical data.
Each religiously practicing woman, taking into account the above and the cyclical nature of menstrual periods, independently determines for herself the framework of Haida and Istihadah.
What is the real benefit for a woman to be able to distinguish between haid and istihadah?
It is during the Haida period that a woman does not perform the obligatory prayers and prayers and does not make up for them in the future. That is, during the menstrual period, a woman (girl) is completely relieved of the obligation to perform five daily prayers. As for the obligatory fast in the month of Ramadan, during menstruation (haid) a woman (girl) is prohibited from observing it. Subsequently, she makes up for it one to one.
In cases of istihadah, taking into account the mentioned conditions, aspects of the performance of religious practice by a woman are similar to the actions of the person being justified (ma'zur).
If the state of ritual purity is constantly violated due to certain discharges independent of the person, which in the normal state are the cause of violation of ritual purity, then this person becomes “justified” (ma‘zur), that is, he has certain relief.
Due to some disagreements among theologians in the practical application of this provision, I believe that it will be easier to describe the two main opinions separately.
Position Hanafi scholars is as follows.
A person becomes “justified” from the moment when the reason for the constant violation of ablution is present throughout the entire time of one obligatory prayer, for example, from the beginning of the time of midday (Zuhr) until the time of afternoon (‘Asr). Subsequently, this person remains in the position of “justified” as long as during the time of one prayer he experiences this selection at least once. As soon as the duration of absence becomes equal to the period of time from the beginning of one obligatory prayer to another (according to the local schedule), that person becomes habitual in performing wudu and prayer. If the discharge begins again, then he will become “justified” only when, in fact, or better yet, presumably (so as not to miss the prayer while waiting for the end of time), this continues throughout the entire period of the next obligatory prayer.
What is the canonical relaxation? The fact is that this person can limit himself to one ablution for the entire time of the next obligatory prayer. That is, he does not need to perform wudhu for every obligatory or additional prayer, and there is no need to renew wudhu when excretion occurs while performing namaz. During the time period of one obligatory prayer, he performs one ablution and can pray with him until the time period of prayer ends. The ablution performed by the ma'zur is broken with the end of the time of obligatory prayer.
Shafi'i theologians they think differently.
They focus on the continuity of preparations for prayer and the prayer itself. Prayer-namaz should be performed immediately, immediately after ablution. Only those delays that are associated with preparing for prayer or performing it can be acceptable. For example, if a person needs to get dressed, listen to the adhan and iqama being read, wait for a person with whom he could perform prayer, or go to the mosque in which he is going to pray, then this does not invalidate the validity of the performed ablution, even if during this period there were discharge. However, if in the interval between performing ablution and the beginning of prayer a Muslim decides to eat, drink water or talk on abstract topics, then such actions will cancel ablution.
Ma'zur, according to Shafi'i scholars, with one ablution can perform only one obligatory prayer (fard) and an unlimited number of additional ones (nafil). They classify the funeral prayer (janaza) as an additional one.
If a person’s complete ablution is constantly impaired, then the practical recommendations are identical.
Islamic scholars are unanimous that those who have the above-mentioned indulgences (ma'zur) should, if possible, use everything that would minimize these secretions (pads, bandages, etc.). If praying in a sitting position helps, for example, reduce bleeding or discharge, then the patient should pray while sitting. The need to keep clothes clean is determined by the capabilities of the person being justified (ma'zura).
Answers to questions about regulation and bleeding
1. If menstruation lasts only five days, is it possible to perform namaz on the sixth day? Some say it is possible only after seven days.
2. How to perform ablution after sexual intercourse? Is a complete ablution required or can you wipe your head with a wet hand and take a bath? R.
1. As soon as the menstrual cycle ends, you continue to perform prayers as usual. Each woman has her own duration of menstruation.
2. If there are difficulties with washing her hair, then a woman can limit herself to the following actions: (1) wash the whole body once, regarding the hair - just pour water on the head until it penetrates to the roots, and then pass it between the hair with a wet hand, (2) rinse your mouth, (3) rinse your nose.
Is it possible to pray while bleeding? I've been bleeding for weeks. Jamila.
If it lasts for weeks, then this is istihadah, you should consult a gynecologist, and perform prayer-namaz as ma’zur (justifiable) when the discharge goes beyond the boundaries of your usual menstruation.
Is it possible to be in the mosque during menstruation? Denmark.
1. When women use modern hygiene products, they are allowed to visit mosques on critical days, if necessary.
2. Women during menstruation or in the postpartum period are prohibited from doing what is prohibited to those who have not performed ablution, namely: performing prayer (namaz), walking around the Kaaba (tawaf), touching the Holy Quran (in Arabic).
However, reading individual verses of the Holy Qur'an is not prohibited in the following cases: when the verses are used as a prayer (du'a), praise and remembrance of the Lord (dhikr), as well as at the beginning of some business or in the learning process. There are conclusions of modern theological commissions on this matter.
Is it true that you can’t wash yourself during menstruation? I hear this often and don't know if it's true.
There are no canonical prohibitions on this matter. From a medical point of view, during menstruation you should not wash in stagnant water, as there is a possibility of dangerous microbes entering the body. But taking a shower during menstruation, on the contrary, is encouraged, since maintaining the cleanliness of the body and the use of incense, essential oils and aromatic substances is paramount. As indicated in the hadiths, cleanliness is half of faith, that is, a person’s faith is manifested, among other things, through his cleanliness.
Is it possible to cut nails during critical days? I heard that this is undesirable. And if you cut your nails, you need to keep them and wash the cut nails during complete ablution. Is this correct? Asem.
This is very important for me because it concerns my relationship with my husband. The point is this: can a wife touch her husband during menstruation (just touch, kiss him, hug him, etc., of course, I’m not talking about intimacy), will I ruin his ablution (wudu’) with my touch? ?
There is no connection between the presence or absence of menstruation in the wife and the violation of the husband’s state of ritual purity.
This question can only be considered regarding the general touch of a woman to a man - whether this touch violates the state of ritual purity or not. Due to the lack of an unambiguous answer to this question in the Sunnah of the Prophet (may the Almighty bless him and greet him), the opinions of scientists are directly opposite: Shafi'i theologians believe that it is violated (wudu'), Hanafi theologians - it is not violated.
One woman forces her daughter-in-law to wear rubber gloves while cooking when she gets her period. What should I do?
Is food prepared by a woman during her period considered haram (forbidden)? Madina.
Absolutely no, it doesn’t count! It is unclear where this tradition originated in some Muslim regions. There are no canonical arguments in favor of this. On the contrary, there are hadiths that clearly show that a woman does not become “dirty” or “unclean” during her period.
For example, in the set of hadiths of Imam al-Bukhari, the words of ‘Aisha, the wife of the Prophet Muhammad, are quoted: “I combed the hair of the Messenger of God during menstruation.” It also quotes the words of the Prophet’s companion, ‘Urwa ibn Zubeir, who was asked: “Can a woman do housework and look after [cook, wash, clean] her husband during menstruation? Is it okay to touch a woman when she’s on her period?” He replied: “It’s all natural! There is nothing wrong with this [that is, this is the nature of the female body, and inventing restrictions for the fairer sex because of this physiological process is absolute ignorance]. The wife of the Prophet Muhammad ‘Aisha told me that [as usual] she combed the Prophet’s hair when she had her period.” It is important to emphasize that this happened at a time when today's hygiene and cleanliness products in all their variety of forms were not available.
For a long time, Muslim theologians, on the basis of the mentioned hadiths, have unequivocally said that the physical purity (at-takhara) of a woman is not violated in any way during menstruation. Adhering to normal hygiene standards, a woman can fully engage in household and other chores.
Bleeding affects the presence of ritual purity necessary to perform, for example, the next obligatory prayer. Therefore, and also for the sake of relief, during menstruation women are exempted from performing prayers and fasting.
There are speculations about the reasons for the emergence of such an innovation that a woman cannot cook during her period. Firstly, perhaps this is a consequence of an ignorant manifestation of piety and excessive caution in maintaining ritual purity. Secondly, which is very likely, this may be the result of the influence of the biblical Old Testament tradition. After all, Muslims lived side by side with Christians and Jews for many centuries. The Bible says: “If a woman has an issue of blood flowing from her body, she must sit for seven days while she purifies herself. And whoever touches it will be unclean until the evening; And everything on which she lies to continue her purification is unclean; and whatever he sits on is unclean...” (Lev. 15:19–20. See also Lev. 15:25–28).
This biblical position was not established in the legacy of God's last messenger and was not continued in Muslim culture or theology.
By the way, the Arabs also sometimes have this custom, which is unjustified and complicates life. To which, for example, the Arab theologian Ramadan al-Buti responds: “This speculation-error (that a woman is allegedly unclean during menstruation) has nothing to do with religious canons.”
How to determine the end of a haida? Some sources write that you need to wait until the white discharge begins, others say that the end of the discharge means the end of the Haida. When to take ghusl (full ablution) if a woman’s discharge has stopped, and another 3-4 days pass before it becomes white (possibly due to illness, but we are all not completely healthy).
Full ablution (ghusl) must be performed after the bloody, colored discharge has stopped and only clear, white discharge remains within the usual time frame for the woman.
Menstruation is monthly uterine bleeding in a woman of childbearing age or a girl who has reached puberty. See: Large explanatory dictionary of the Russian language. St. Petersburg: Norint, 2000. P. 533.
Menstruation usually occurs every 21–30 days and lasts 3–6 days, during which 50 to 150 ml of blood is lost. Menstruation is absent during pregnancy and breastfeeding, as well as during various diseases. See: The latest dictionary of foreign words and expressions. M.-Mn.: Ast-Harvest, 2002. P. 516.
Regulations are the same as menstruation. See: Large explanatory dictionary of the Russian language. P. 1111.
Mu'jamu lugati al-fuqaha' [Dictionary of theological terms]. Beirut: an-Nafais, 1988. P. 189.
Heavy and prolonged discharge (menorrhagia - increased and lengthened menstrual bleeding - a sign of a number of diseases of the uterus), as well as uterine bleeding not associated with the menstrual cycle, are symptoms of a number of gynecological diseases. See: Encyclopedia of Traditional Medicine. Moscow: Ans, 1996. T. 3. P.71.
Mu'jamu lugati al-fuqaha'. P. 59.
The maximum number of days of the clean period is not limited. See: Majduddin A. Al-ikhtiyar li ta'lil al-mukhtar [Choice to explain the chosen]. In 2 volumes, 4 hours. Cairo: al-Fikr al-‘arabi, [b. G.]. T. 1. Part 1. P. 29; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 vols. Egypt: al-Maktaba at-tawfiqiya, [b. G.]. T. 1. P. 227.
For more details, see: Majduddin A. Al-ikhtiyar li ta'lil al-mukhtar. T. 1. Part 1. pp. 26–30; al-Khatib ash-Shirbiniy Sh. Mughni al-mukhtaj. T. 1. P. 225–230; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 volumes. Beirut: al-Fikr, 1966. Vol. 1, pp. 282–287.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh [Islamic law and its arguments]. In 8 volumes. Damascus: al-Fikr, 1990. T. 1. pp. 459–461.
For example, urinary incontinence, nosebleeds, intestinal gas or flatulence (rumbling in the stomach does not apply to this), menstrual cycles that continue longer than usual, a constantly bleeding wound, etc.
The intervals between discharges should not be longer than the period during which you can safely perform ablution and prayer-namaz.
That is, for example, from the beginning of the time of midday until the beginning of the time of afternoon prayers.
It is important to note that ablution must be performed after the time of obligatory prayer has arrived. When it is completed before this, it is not valid for performing a prayer with it, the time of which will come after a certain number of minutes or hours, if there are discharges before the time arrives and the prayer is actually performed. If there are none, then it is allowed. And as soon as the ablution performed before the time of the next prayer is broken, it will be necessary to renew the ablution for the next time period.
The exception, pronounced only by Hanafi scholars, is the midday prayer (Zuhr). Since there are no obligatory prayers between sunrise and midday prayer, Hanafi theologians allow ablution for her to be performed before her actual time. And even if ablution is broken before performing namaz, it still retains its canonical validity.
With one ablution, he can perform any number of prayers, both obligatory, for example, debt, and additional. This is the opinion of Hanafi and Hanbali theologians.
Of course, he can renew his ablution constantly or periodically. Nobody will stop him from doing this. We are now talking about the permissible canonical minimum in this situation.
This ablution is also valid for the permissibility of touching the Holy Scriptures or, for example, circumambulating the Kaaba during pilgrimage.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 1. P. 442–444; ash-Shurunbulaliy H. Maraki al-falyah bi imdadi al-fattah [Stages of success with the help of the Lord who reveals everything]. Beirut: al-Kutub al-‘ilmiya, 1995. pp. 60, 61; Ibn Hammam. Fath al-qadir. In 10 volumes. Beirut: al-Fikr, [b. G.]. T. 1. pp. 179–186.
Ablution is performed by “justified” people only after the time for prayer has arrived. The exception that Hanafi theologians stipulate regarding the midday Zuhr prayer is not supported by Shafi'i theologians.
See, for example: al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 1. P. 447, 448.
Rinsing the mouth and rinsing the nose is obligatory (fard) among the Hanafis, and desirable (sunnah) among the Shafi'is.
But at the same time, the Shafiites talk about the obligatory (fard) intention in the thoughts, the heart at the beginning of performing a complete ablution (ghusl). Hanafi theologians classify intention as desirable (sunna).
See also the material “Religious Practice” in this book.
Hadith from Abu Malik al-Ash'ari; St. X. Ahmad, Muslim and at-Tirmidhi. See, for example: as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 329, hadith No. 5343, “sahih.”
See: al-Bukhari M. Sahih al-Bukhari [Collection of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriyya, 1997. T. 1. P. 113, hadith No. 295; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol. 2000. T. 2. P. 528, hadith No. 295; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths by al-Bukhari]. In 20 volumes. Egypt: Mustafa al-Babi, 1972. T. 3. P. 156.
See: al-Bukhari M. Sahih al-Bukhari [Collection of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. Vol. 1. P. 114, hadith No. 296; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vol. 2000. T. 2. P. 528, hadith No. 296; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 3. P. 157.
See: al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. 2000. T. 2. P. 528–530; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 3. P. 158.
See: al-Buty R. Ma'a an-nas. Mashurat wa fatava [With people. Advice and fatwas]. Damascus: al-Fikr, 1999. pp. 24, 25.
This corresponds to the opinion of theologians of the Hanafi and Shafi'i madhhabs. See, for example: al-Jaziri A. Al-fiqh ‘ala al-mazahib al-arba’a [Islamic law according to the four madhhabs]. In 5 volumes. Beirut: al-Kutub al-‘ilmiya, 1990. Vol. 1. pp. 115, 116.
Answer:
In the name of the Gracious and Merciful Allah!
Assalamu alaikum wa rahmatullahi wa barakatuh!
If the bleeding is constant and you do not know when your menstrual cycle occurs, then 10 days will be considered haid (menstruation), during which you will be in a state of impurity, and the next 15 days will be considered istihadah (non-menstrual bleeding). When you are in istihadah, you will be considered pure and you will be required to perform namaz and fast during Ramadan. After these 15 days, you will be in a state of haid for the next 10 days, during which you will be in a state of impurity, and it will not be permissible for you to perform namaz or fast. After this period, istihadah begins again for the next 15 days, and you continue to perform namaz and fast (if necessary).
If you know what your normal menstrual cycle is, that is, for example, you know that your period lasts 7 days or 5 days, then you will consider that you are in a state of impurity during your normal cycle (7 days or 5 days ), and for the next 15 days you will be considered to be in istihadah. And in this way you will continue until the difficulty that has arisen is resolved.
It should be noted that when you are in istihadah, you are clean and you will need to take ablution to perform namaz, but ghusl (bathing) is not required. Your ablution remains in force - despite the bleeding - until the time of the next prayer.
Lady Aisha (may Allah be pleased with her) said:
في المستحاضة تدع الصلاة أيام حيضها ثم تغتسل غسلا واحدا وتتوضأ عند كل صلاة
As for a woman who is constantly bleeding, she will leave the prayer during those days on which her menstruation usually falls, and after that she will perform bath (ghusl) and will renew her ablution when the time of prayer arrives. (Sharh Magan-il-asar, No. 607)
And Allah knows best.
Wassalam.
Mufti Suhail Tarmahomed
Tested and approved by: Mufti Ibrahim Desai
Fatwa Department of the Council of Ulama (KwaZulu-Natal, South Africa)
In the name of Allah, the Gracious, the Merciful
Praise be to Allah, the Lord of the worlds, peace and blessings of Allah be upon our prophet Muhammad, members of his family and all his companions!
Question No. 12693:
She did her post-menstrual cleanse, then saw a few drops of blood
Question:
After the woman completed her cleansing, she began to see several small drops of blood. Should she stop fasting and stop praying, or what should she do?
Answer:
Al-Hamdu Lillaah (Praise be to Allah)
The problems women have with their periods are endless and one of the reasons for this is their use of birth control pills and tablets used to prevent menstruation.
Previously, people usually did not have to deal with such problems. In fact, there have always been some problems since the Prophet (Allahu 'Alayhi wa Sallam) appeared and since women were created, but this situation where people are so puzzled is something unfortunate. However, the basic principle is that if a woman becomes clean (her period ends) and she sees tuhr (white discharge), which is a sign that her period has indeed ended, then any brownish or yellowish discharge that she sees after this, or any drops or wetness is not menstruation, therefore it does not prevent her from praying, fasting or having intimacy with her husband, because this is not menstruation.
Umm ‘Atiyya (Radi-Allahu ‘ankha) said: “We usually did not consider yellowish or brownish discharge after tuhr to be something important" Narrated by al-Bukhaari. Abu Dawud added the phrase "after tuhr." Its isnad is čakhiih.
Based on this we say: “ Everything that happens after a clearly established tuhr does not affect the woman, and this does not prevent her from praying, fasting and having intimacy with her husband. But she should not rush to see the tuhr, because some women, when the (bleeding) becomes less, rush to make ghusl before they see the tuhr. Therefore, the women of Chahab used to send pieces of cloth to the Mother of the Believers Aisha, which had yellow marks on them, and she would tell them: “Take your time until you see the white discharge.”
and more on the topic
Vaginal discharge
Question #69792:
I'm 24, I'm not married. My problem is that I have yellow and white discharge, but I do not need to use a pad for this as the volume is very small, as my mother told me. The cause of discharge is physical weakness or tension and she says my aunt had the same problem due to physical weakness and I have read about this problem in different medical journals. Can I pray under these conditions and should I change my clothes and how long will the ablution be valid. I also want to note that this is not postpartum or menstrual bleeding.
Answer:
All praise be to Allah.
In the answer to question 50404 there is a fatwa regarding the discharge from a woman's uterus, and it was explained that the discharge from a woman's uterus is pure (tahir), and what comes out of the urethra is unclean (najis). In both cases, the woman must take ablution.
Based on this, there is nothing wrong in performing prayer in such a state, and you should not change your clothes or wash them, as these discharges are pure.
The period of validity of your Wudu (ablution) is the period of time of the prayer for which you took Wudu. Therefore, it is necessary to take Wudu from the time the prayer begins, and your Wudu will be valid until the end of the time of prayer, even if there is discharge.
You are not allowed to combine prayers by performing them with one Wudu, unless you have combined them for reasons for which it is permissible to combine them.
She had discharge during pregnancy. Should she stop praying??
My wife had discharge (a few brown drops) and sometimes did not have her period. Should she fast and pray, etc., knowing that she is 1.5 months pregnant.
Praise be to Allah.
Many scientists believe that a pregnant woman cannot have menstruation. This is the opinion of two imams: Abu Hanifa and Ahmad (may Allah have mercy on them). See al-Mughni, 1/443
This opinion is also shared by the scholars of the Standing Committee for Issuing Fatwas.
Others believe that a pregnant woman may be menstruating. This is the opinion of Imam Maalik and Imam al-Shaafa'i (may Allah have mercy on them). See al Majmu' (2/411-414)
This opinion was also shared by Sheikh Muhammad ibn Ibrahim and Ibn Uthaymeen (may Allah have mercy on them).
This is as long as the bleeding matches the description of menstrual bleeding and comes at normal menstrual times.
This was explained in the answer to question 23400.
In any case, the drops your wife had are not menstruation because they do not match the description of menstrual bleeding and did not appear during menstruation.
Therefore, your wife is considered pure (taahir) and she can pray, fast, and do everything that a woman does in a state of purity.
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Question 14217: A woman went to Hajj and after entering the state of ihram, she began to menstruate. Her mahram must leave urgently, and she has no relatives in Mecca. What is the resolution?
Answer:
Praise be to Allah!
She must go with him and remain in ihram, and then, when she is cleansed, return. This applies if she lives in the land of the Two Holy Mosques, because it will be easy for her to return and there will be no difficulty for her (no need for a passport, etc.)
But if she is a foreigner and may have difficulty returning, then she should tie a piece of clothing over her private parts (so that the blood does not leak and stain the Mosque). Thus, she must perform tawaf and sai, and cut her hair and complete her Umrah on the same journey. Because in this case, her tawaf has become obligatory, and in such cases, obligatory things that are usually prohibited become permissible.
But she should not perform tawaf al-wada (farewell tawaf), because a woman who is menstruating should not perform farewell tawaf. There is a hadith from Ibn Abbas (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) told people that the last thing they should do in Mecca is circumambulate the Kaaba, except for women who are menstruating.
And when the Prophet (peace and blessings of Allaah be upon him) was told that Safiyya had completed tawaf al-ifada, he said: “Then let her leave (her Hajj is completed).” This indicates that farewell tawaf is not obligatory for a woman who is menstruating, but tawaf al-ifada is necessary.
See the fatwa of Shaykh Ibn Uthaymeen, Issue 60, Questions about menstruation.
And in conclusion, praise be to Allah, the Lord of the worlds!
