I have a question that is important to me, and it concerns the preservation of the state of ritual ablution in prayer. The problem is that during any prayer (two times or four times) I cannot keep my ablution. I can maintain ablution only through constant belching, which occurs due to increased gas production in the stomach. Even so, my bath is sometimes interrupted. And if it doesn't stop, then I lose the sense of humility in prayer. Sometimes this problem is less and sometimes more than that. But more often, eighty percent of the time, if I don't burp to get rid of the excess gas, my bath is interrupted. Therefore, I need a religious-legal decision on this issue, since this problem greatly affects my worship, and for this reason I have prompts and doubts. Also, I would like to know what should I do when traveling when a person shortens and combines prayers?
Praise be to Allah.
First: Belching does not interfere with ablution. Therefore, it is not a problem if you resort to it to get rid of gas and keep your bath. You need to seek medical advice in order to get rid of increased gas production. Allah Almighty did not send sickness without sending healing. Don't be discouraged by the loss of humility in prayer. You are now facing a test and you will be rewarded for your patience if Allah wills. If you pray collectively, then scientists said that when belching it is advisable to raise your head so as not to cause inconvenience to people in the neighborhood.
Al-Mardawi (may Allah have mercy on him) said: “His words 'Looking up to the sky (up)' indicates the undesirability (makrooh) of this. This is the opinion of the madhhab and scholars. It has also been said that this violates (prayer) in itself, as mentioned by the author in al-Hawi et al.
Note. An exception to this is belching, in which case the person raises his head up. This is the opinion of Imam Ahmad, which was conveyed by Mukhanna and others: "If a person belches up in prayer, then he needs to lift his face up so as not to cause inconvenience with the smell of those who are in the neighborhood." Abu Talib narrated: “If a person has an eructation when he was in prayer, then let him raise his head up so that the smell disappears. If he does not do this, he will cause inconvenience with this smell to those who are in the neighborhood “” (Al-Insaf. Vol. 2. P. 91).
Secondly: If the gases come out for a long time, so that it is impossible to allocate some specific time sufficient for performing ablution and prayer, then the state of a person, due to this continuous release of gases, becomes similar to the state of a woman who is constantly bleeding, or the condition of a person who has urinary incontinence. He performs ablution when the time of prayer enters, and performs the obligatory prayer, as well as any additional prayers he wishes. The release of gases during prayer does not harm him.
If you are in such a position, do not torment yourself by belching, but pray in your normal state, and the release of gas will not harm your prayer. Especially if you have doubts and instigations, humility is violated and gases do not leave you at all.
Third: you need to beware of instigations, do not pay attention to them. If you are in doubt: whether the gases have moved away or not, then rely on the basis, and the basis, that the gases did not come out. This is the most effective way to get rid of prompts and doubts.
Fourth: You can find answers to questions related to shortening and combining prayers while traveling in the answers on our website.
We ask Allah Almighty to heal you and grant you recovery.
And Allah knows best.
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Flatulence, bowel movements, urination; genital discharge in men and women with sexual arousal and other physiological processes.
2. Bleeding or discharge of pus.
In the issue of violation of ritual purity as a result of bleeding, Islamic theologians have two main judgments. I will give the arguments of the parties.
Those who hold the opinion that ablution is violated (Hanafi theologians) justify it as follows:
It should be noted that "these three, as well as other hadiths on this topic, do not have a high degree of reliability." Many scientists thought so.
But still, due to the large number of such hadiths, in accordance with the criteria of hadith studies, they acquire a level of partial reliability (hasan li gairikhi) and are applicable in religious practice.
Those who adhere to the opinion that ablution is not violated (Shafi'i theologians) cite a hadith that "the Prophet made bloodletting [one of the forms of treatment, healing], then performed a prayer, not renewing ablution, but only washing the blood-stained places." As another main argument, the Shafi'i theologians cite a case (described in the hadiths of Imam al-Bukhari) about the wounding of one of the Prophet's companions right during prayer and the completion of his prayer in a state when he was bleeding. Their reasoning is that "the Prophet Muhammad did not tell this person about the need to repeat the prayer, although it is unlikely that he (peace and blessings of Allaah be upon him) was not aware of what happened."
So, if you are one of those who, in religious practice, follow the actions of the Prophet with the interpretation and canonical emphasis of the Hanafi theologians, then you need to know the following:
Continuing to list the reasons that violate the small ablution:
3. Vomiting that fills the mouth.
4. Loss of consciousness.
5. Sleep while lying down or leaning on something; as for half-sleep (naps) while sitting, this does not violate the state of ritual purity.
6. Loud laughter of an adult while performing a prayer.
7. Contact of a man and a woman.
Theologians of the Hanafi madhhab believe that the state of ritual purity is not disturbed when a man touches a woman accidentally, unintentionally, without special sensations (or vice versa). According to the Shafi'i madhhab, with bodily contact between a woman and a man who are not close relatives, the state of purity is disturbed in both. Women who are close relatives, touching which does not violate the pre-prayer state, are those on whom a given man is canonically forbidden to marry: mother, paternal and maternal aunts, nieces, sisters, daughters, mother-in-law, etc. (see Holy Quran, 4:23). The wife is one of those women, when touched, the state of ritual purity is disturbed.
The most rational and optimal answer to modern realities in this matter is the opinion of the authoritative jurist of our time, Dr. Wahba al-Zuhayli. “I believe,” he writes, “that accidental touching a woman (a wife and, conversely, a wife’s husband) or a touch that does not evoke carnal desire does not violate the state of ritual purity ...”
The tactile and emotional aspect of the relationship between spouses is extremely sensual and important, so they should be as delicate, discerning and courteous to each other as possible, so that against the background of the desire to constantly preserve ritual purity, there is no cooling both in the spiritual and in the intimate side of their life together.
Theologians of the Hanafi madhhab believe that the state of ritual purity is not disturbed by accidental, unintentional touching of a woman, even if a man receives some kind of pleasure from such a touch.
In the 43rd verse of the 4th sura of the Holy Quran, when listing cases that violate ritual purity, the words "and if you touched women" are used. One of the authoritative commentators of the Qur'an, Ibn ‘Abbas, believed:“ The word 'touched' in this case does not mean just casual or ordinary touching, but sexual intercourse. It is in this sense that the Arabs use the expression "wa in liamestum" ("and if you touched") ".
There are several hadiths on this subject, narrated by the wife of the Prophet Muhammad (peace and blessings of Allaah be upon him) ‘Aisha:
- “Sometimes the Prophet, right before the prayer-namaz, kissed one of his wives, then, without renewing his ablution, he proceeded to prayer”;
- “It happened that the Prophet performed the night prayer-namaz, and I lay motionless next to him. When he began to perform Vitr, he [sometimes] touched me with his foot. " It follows from the above hadith that the Prophet touched his wife during prayer and continued to pray without renewing ablution;
“[Once] not finding the Prophet in bed at night, I began to feel for him in the [darkness] of the room. At some point, my hands touched his foot. He made a long bow to the ground, addressing the prayer: “Lord, I resort to Your favor (to Your pleasure with me), moving away from Your anger. And I resort to Thy forgiveness, moving away from Thy punishment ... ". This hadith also indicates that the state of ritual purity is not disturbed by the touch of a woman.
Shafi'i scholars argue that the state of ritual purity is violated in all cases of a man touching a woman, regardless of whether this touch is accidental or deliberate. They substantiate this with the above verse and believe that the expression “touched women” must be understood in the literal sense, therefore, any touch to a woman violates the state of ritual purity. The hadith about kissing, cited earlier, according to the theologians of the Shafi'i madhhab, is unreliable, therefore it is impossible to use it as an argument.
8. Touching the genitals with the hand (palm).
This is only a requirement of the Shafi'i madhhab.
In all cases of violation of the state of ritual purity, if the believer wishes to pray, it is necessary to perform ablution again.
Although for those who are especially anxious in this matter, it should be noted: Satan seeks out the weaknesses of a person and begins his attack. It is always worth remembering the theological rule - "conviction is not violated by doubt." For example, a person knows that he recently performed ablution, however, doubting the reality of it (whether he violated it or not), he is easily removed from doubts precisely by knowing that it was performed.
This refers to discharge in men prior to ejaculation (release of semen). After ejaculation, complete ablution (ghusl) is required.
There may be such differences, but they do not indicate that the Prophet Muhammad (may the Most High bless him and greet him) forgot something somewhere, and they also do not indicate that some scientists know more or less. If both opinions are valid and reliable, then each of them is applicable. In such matters, it is easier and more correct for a person to adhere to the opinion of one group of authoritative theologians, so that frivolity and disdainful attitude do not appear, especially in matters of religious practice.
Scientists of the Hanbali madhhab also spoke about the violation of ritual purity due to bleeding, but added: bleeding should be significant, profuse, which does not have any framework, but is determined by a person independently. See: V. Az-Zuhayli Al-Fiqh al-Islami wa adillatuh. In 8 volumes.Vol. 1.P. 268.
See, for example: Az-Zaylyaniyaniyi D. Nasbu ar-raya li ahadis al-hidaya [Hoisting a banner for the hadith (book) "Al-hidaya"]. In 4 volumes. Cairo: al-Hadith, [b. G.]. T. 1.P. 37–43; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on the hadith set of al-Bukhari]. In 20 volumes. Egypt: Mustafa al-Babi, 1972. T. 2. P. 351–353; Ibn Abu Sheiba A. Al-musannaf fi al-ahadis wa al-asar [Collection of hadiths and narrations]. In 8 volumes. Beirut: al-Fikr, 1989.Vol. 1.P. 162.
If during his absence the worshipers have already completed part of the rakiaats and he succeeded before the greeting, then, without making the greeting, the absent one makes up for what he missed during the renewal of the ablution. The only condition is the absence of pronouncing words during absence.
Theologians of the Maliki madhhab are unanimous with the Shafi'i theologians on this issue.
This hadith is unreliable (da''if). See, for example: Ash-Shavkiani M. Neil al-Avtar [Achieving Goals]. In 8 volumes. Beirut: al-Qutub al-‘ilmiyya, 1995. Vol. 1, p. 207, hadith no. 241.
See: Al-Bukhari M. Sahih al-Bukhari [The Hadith Code of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997.Vol. 1.P. 82.
Some scholars, for example Imam al-Khattabi, were surprised at such an interpretation of this case, saying that "the question of the impurity (Najas) of blood and the fact that its presence on the body or clothing makes it unacceptable to pray in such a state is indisputable." That is, this already clearly indicates that this person needed to perform the prayer again. See: Al-‘Aini B. ‘Umda al-Qari Sharh sahih al-Bukhari. T. 2.P. 352.
For more details see, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 8 vols. T. 1.P. 267, 268; Al-Margynani B. Al-Hidaya [Guide]. In 2 volumes, 4 hours. Beirut: al-Qutub al-‘ilmiya, 1990. T. 1. Part 1. P. 15; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. In 8 volumes. Beirut: al-Fikr, 1966. T. 1. S. 135; al-Shurunbulaliy H. Maraki al-falyah bi imdadi al-fattah. P. 36.
According to the Shafi'i madhhab, the cases mentioned in clauses 2 and 3 do not violate the state of ritual purity. See: V. Az-Zuhayli Al-Fiqh al-Islami wa adillatuh. T. 1.P. 270.
Laughter during prayer, which is heard both by the laughing person and by his neighbor, violates both the prayer itself and requires a new ablution. Laughter, which can only be heard by the laughing person, breaks prayer. As for the smile, it does not violate either prayer or the state of ritual purity. This provision proceeds only from the requirements of the Hanafi madhhab. See: A. Majuddin Al-ihtiyar li taokhlil al-mukhtar [Choice to explain the chosen one]. In 2 volumes. Cairo: al-Fikr al-‘arabi, [b. G.]. T. 1.P. 11.
See: V. Az-Zuhayli Al-Fiqh al-Islami wa adillatuh. T. 1.P. 274; Al-Jaziri A. Al-fiqh ‘ala al-mazahib al-arbaanianya [Islamic law according to the four madhhabs]. In 5 volumes. Beirut: al-Qutub al-‘ilmiya, 1990.Vol. 1.P. 76.
Hadith from ‘Aisha; St. X. Ahmad, Abu Daud, at-Tirmidhi and Ibn Majah. See, for example: as-Suyuty J. Al-Jami ‘as-sagyr. S. 438, hadith no. 7124, "hasan"; ash-Shavkiani M. Neil al-avtar. In 8 volumes. T. 1. P. 213, 214, hadith No. 249 and an explanation to it; al-San'yaniani M. Subul al-salam (tabaniyah muhakkaka, muharraja) [The paths of the world (revised edition, with clarification of the authenticity of hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 1. P. 132, hadith No. 4/64 and an explanation to it; at-Tirmizi M. Sunan at-tirmidhi [Code of Hadiths of Imam at-Tirmidhi]. Riyadh: al-Afkar ad-dawliya, 1999, p. 33, hadith no. 86, sahih.
Hadith from ‘Aisha; St. X. an-Nasai. See, for example: Ash-Shawkiani M. Neil al-Avtar. In 8 volumes. T. 1. P. 214, hadith No. 250 and an explanation to it.
Hadith from ‘Aisha; St. X. Muslim and at-Tirmidhi. In the same place. Hadith No. 251 and an explanation to it.
This does not apply only to close relatives. The number of women who are close relatives, touching which does not violate ritual purity, include those on whom a given man is canonically forbidden to marry: mother, paternal and maternal aunts, nieces, sisters, daughters, mother-in-law, etc. (see .: Holy Quran, 4:23).
Imam at-Tirmidhi claimed that he had heard the words of Imam al-Bukhari about the unreliability of this hadith. See: Ash-Shavkiani M. Neil al-Avtar. T. 1.P. 214.
For more details on the degree of reliability of this hadith, see: al-Sanmoiani M. Subul al-salam (tabaniani muhakkaka, muharraja) [Ways of the world (revised edition, with clarification of the reliability of the hadiths)]. In 4 volumes. Beirut: al-Fikr, 1998. T. 1. P. 132, 133, explanation to hadith No. 4/64 in the footnote.
See: V. Az-Zuhayli Al-Fiqh al-Islami wa adillatuh. T. 1.P. 278.
Question from Timur:
For many years I have not been able to read namaz as it should be at the time, especially when not at home. Health problems, and because of which I can not keep taharat. Now I do not perform namaz, which worries me very much. What to do, how to go to the mosque in such a state?
Circumstances that violate the small ablution and have a chronic, that is, long-term nature, are called "uzr". Based on this, if a person suffers from incontinence of urine, feces, bleeding from the nose or other parts of the body, or istikhaz, and if this disorder continues continuously throughout the entire prayer time, if the person cannot maintain a small ablution for the time required to perform one prayer , then such a person is considered the owner of justification (uzra).
A person who is a mazur must perform a small ablution at the time of each prayer, and with this ablution during all this time, he can perform as many fard-namaz and nafil-namaz as he wants. He can also reimburse debts for namaz, vitr namaz, holiday namaz, as well as janaza namaz. The appearance of the signs of the disorder that is the cause of the excuse does not affect this hukm.
For example, a small ablution performed by a mazur at the time of the morning prayer will remain valid until the end of the prayer time. With the end of the prayer time, that is, with the rising of the sun, the little ablution performed by him will no longer be valid, and with this ablution he will no longer be able to perform any prayer. However, if he performed a small ablution after his disorder had ceased, and if it did not resume again and there were no circumstances that disturb the small ablution, then with the expiration of the time of prayer, this ablution will not lose its validity. On the contrary, this person will be considered to be in a state of minor ablution.
If a person, who is a Mazur, performed a small ablution after sunrise, then with this ablution he can perform any namaz until the time of noon namaz comes. The main thing is that his ablution is not disturbed for some other reason.
The small ablution of a person who is a mazur is violated not with the onset, but with the end of the time of prayer. This is the opinion of Imam Abu Hanifa. And this is the most reliable opinion.
According to Imam Abu Yusuf, just as the ablution of the mazur is violated with the onset of a new prayer time, so it is also broken with the end of the prayer time.
Thus, a little ablution performed after sunrise will become invalid at the time of the midday prayer. Imam Zufar said on this occasion: "The washing of the mazur is violated only with the onset of the time of the next prayer, and is not violated at the end of this time." Based on this, the small ablution performed for the morning prayer will become invalid not with the rising of the sun, but with the onset of the time of the midday prayer.
(According to Imam Shafi'i, a person who is a Mazur must perform a small ablution for each prayer that he wants to perform. His ablution is broken the moment he completes the performance of one or another prayer).
After a person who is a mazur, the manifestations of his disorders have ceased, he performs ablution due to other circumstances that disturb it, but if the signs of the disorder from which he suffers again appear, then in this case his ablution will be disturbed. And it will be necessary to perform a small ablution again. For the previous ablution was not associated with this excuse.
However, if his disorder is not interrupted, and he performs ablution because of this disorder or because of other circumstances that disturb ablution, then even if signs of this disorder appear during the time of this prayer, this will not disturb ablution. Since it is believed that he performed a minor ablution, both as a result of the disorder he is suffering from, and as a result of other circumstances that interfere with ablution.
If a person who is a mazur can somehow prevent the manifestation of his disorder, for example, perform prayer while sitting, if it is impossible to do this while standing, or perform prayer with his eyes, if it is impossible to perform an earthly bow; or it can easily close the place from which the discharge originates, then in this case it ceases to be considered a masur. Therefore, if after performing a small ablution his frustration somehow manifests itself, then he will not be able to perform namaz with this ablution.
As long as a person who is a Mazur continues to have his disorder, impurities that get on his linen or clothes are not considered an obstacle to the validity of prayer. And in this case, it does not matter whether these impurities exceed the amount that is an obstacle to prayer, or not. However, if these impurities do not touch the clothes a second time, then they must be washed off.
As we can see, the blessed religion of Islam is an easy religion. For people suffering from some kind of disorder, there are comprehensive reliefs and indulgences. From now on, no one has any excuse for failing to comply with religious precepts and duties.
If my ablution is disturbed during prayer, can I continue to pray? Can I continue where I left off, or do I need to start prayer over again?
Answer:
Praise be to Allah.
If a person's winds come out in prayer or ablution is disturbed in another way, then he must leave the prayer, and then return and, according to a more correct opinion, resume prayer from the very beginning. This is the opinion of the madhhab of the Maliki, Shafi'ites and Hanbalis. The Hanafi mazhab and the old Shafi'ite madhhab were of a different opinion.
And this concerns the one who could not restrain himself, and his ablution was disturbed unintentionally. If a person deliberately breaks the prayer, then, in accordance with the unanimous opinion of scientists, the prayer becomes invalid.
Most scientists in this matter used the method of comparison by analogy (qiyas). If defilement interferes with ablution, then this also invalidates prayer, as does the prayer of one who deliberately interrupted his ablution.
As for the Abu Hanifa madhhab, the madhhab used the hadith from 'Aisha (may Allah be pleased with her) as evidence: “The Messenger of Allah (peace and blessings of Allaah be upon him) said:' Let a person who vomited or bleeds from his nose , or there was an eructation (with some particles of food), or pre-ejaculate (ointment) came out, leaves prayer and performs ablution. And then let him continue his prayer without speaking all this time "" (Ibn Majah No. 1221). However, this is a weak hadith.
Al-Busyri in al-Zawayid said: “In the chain of transmitters of this hadith there is Isma'il ibn 'Ayash, and his traditions from the inhabitants of the Hejaz are considered weak.” Ibn Hajar said: “Not only one scholar said that the chains of Isma' ila ibn 'Ayasha from Ibn Jureij and the chain of Isma'il ibn' Ayasha from the Hejaz are weak. The famous disciples of Ibn Jureyj, who are reliable transmitters, transmitted this hadith in a different version. They transmitted the hadith from Ibn Jureij, from his father, and from the Prophet (peace and blessings of Allaah be upon him), with an interrupted chain of transmitters ”(At-talhis al-khabir. T. 1. P. 495). See also: “At-tahkyk fi ahadis al-khylaf” by Ibn al-Jawzi (T. 1. P. 83) and “Tankykh at-tahkyk” by Ibn ‘Abdulhadi (T. 1. P. 284).
Al-Nawawi (may Allah have mercy on him) said: “We have already said that our (that is, the Shafi'i) new and faithful madhhab believes that it is impossible to continue prayer from the place of stopping. But prayer must be renewed. This was the opinion of al-Misuar ibn Mahram's associate, may Allah be pleased with him. This opinion was held by Malik and others, and this is the correct opinion of the madhhab Ahmad.
Abu Hanifa, Ibn Ali Laylah, and al-Awza'am believed that the prayer should be continued from the point of stopping. This opinion of Ibn al-Sabbag and others was transmitted from ‘Umar ibn al-Khattab,‘ Ali and Ibn ’Umar, may Allah Almighty be pleased with them. Al-Beykhaki conveyed this opinion from 'Ali, Salman al-Farisi, Ibn' Abbas, Ibn 'Umar, Ibn al-Musayb, Abu Salam ibn' Abdurrahman, 'Ata, Taus, Abu Idris al-Khaulani, Suleiman ibn Yasar and others may Allah Almighty be pleased with them. But the hadith they rely on is weak. The Companions, may Allah be pleased with them, held different opinions on this issue, therefore the rule of comparison by analogy applies in this matter. And Allah knows better ”(Al-majmu‘. T. 4. S. 6). See also: "Al-Mughni" (T. 1. S. 421).
Ash-Shafi'khi, may Allah have mercy on him, clarified the traditions that came from some of the Companions, that they interrupted the prayer because of nosebleeds, performed ablution, and then continued the prayer from the place where they had interrupted. He said that they did not perform the known ablution for prayer, but only washed away the blood.
He (may Allah have mercy on him) said: “The meaning of 'performed ablution' we understand how we washed off the blood from those parts of the body where it got, but not ablution for prayer.
It is narrated that Ibn Mas'ud washed his hands after eating, and then wiped his face with wet hands and said: "This is the washing of one who has not been defiled." And this is known in the speech of the Arabs. They call washing of some parts of the body, and not just washing for prayer "(al-Beykhaki. As-sunan al-kubra. Vol. 1. P. 143).
The opinion of the majority of scholars is confirmed by the hadith quoted by Abu Dawood (No. 205). It is reported from 'Ali ibn Talq (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allaah be upon him) said: “If any of you got winds (intestinal gases) out during prayer, then let him come out of prayer. , wash and pray again. " Scholars disagree as to the veracity of this hadith. Ibn Hibban considered him reliable, while others considered him good.
In the book with fatwas of the Standing Committee, a question about the hadith is mentioned: “Let the person who is defiled in prayer leave it. If this is a joint prayer, then let him take hold of his nose, leave prayer and perform ablution. And then, if he did not speak, let him continue the prayer from the place where he left off. "
The Standing Committee replied, “Some hadith scholars considered this hadith weak. Therefore, the opinion that a person who has become defiled in prayer and left it, after performing ablution, can continue it from the place where he stopped is incorrect. Desecration in prayer makes it invalid. And a person, after performing ablution, must perform it from the very beginning, as indicated by the hadith from ‘Ali ibn Talq, may Allah be pleased with him. The Messenger of Allah (peace and blessings of Allaah be upon him) said: “If any of you got winds (intestinal gases) during prayer, then let him come out of prayer, take ablution and pray again” (Ahmad, Abu Dawood, at-Tirmidhi, al-Nasai, Ibn Majah; Ibn Hibban said that the hadith is authentic) "(Fatawa al-Lajna ad-Daim. T. 5. P. 438).
Sheikh Ibn Baz (may Allah have mercy on him) said: “If a person's ablution is disturbed in prayer (gas came out, or severe nosebleeds, etc.), then, in accordance with a more correct opinion, his prayer becomes invalid. Since the Prophet (peace and blessings of Allaah be upon him) said: “If any of you got winds (intestinal gases) during prayer, then let him come out of prayer, take ablution and start praying again” (Ahmad, Abu Dawood , at-Tirmidhi, an-Nasai, Ibn Majah), as Ibn Hajar said in Bulug.
As for the hadith, which says that the prayer should be continued from the point of interruption, this is a weak hadith. This was also explained by Ibn Hajar in Bulug ”(Fatawa al-sheikh Ibn Baz. Vol. 10, p. 159).
And Allah knows best.
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