Allah Almighty did not impose on His servant more than he could bear. In this sense, Islam is a religion of relief. Such a facilitating period, during which certain types of worship are limited, for a woman is the menstrual cycle.
The Qur'an says:
وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ قُلْ هُوَ أَذًى
(meaning): " And they ask you, about Muhammad, about women's monthly cycles (about menstruation). Tell them: "This is suffering (for both the woman and her spouse in close proximity during this period)" " ... (Surah Al-Bakara: 222)
Prohibitions in worship at this time:
1. performing namaz;
Prayers imperfect during this period do not require replenishment later.
2. observance of the fast;
Mandatory posts missed during this period should be refunded later.
3. performance of tawaf (seven-fold circumambulation around the Kaaba);
Performing other rituals of the Hajj during this period is allowed. From Aisha (may Allah be pleased with her) the following is transmitted:
خَرَجْنَا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لاَ نَذْكُرُ إِلَّا الحَجَّ، فَلَمَّا جِئْنَا سَرِفَ طَمِثْتُ، فَدَخَلَ عَلَيَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أَبْكِي، فَقَالَ: مَا يُبْكِيكِ؟ قُلْتُ: لَوَدِدْتُ وَاللَّهِ أَنِّي لَمْ أَحُجَّ العَامَ، قَالَ: لَعَلَّكِ نُفِسْتِ؟ قُلْتُ: نَعَمْ، قَالَ: فَإِنَّ ذَلِكِ شَيْءٌ كَتَبَهُ اللَّهُ عَلَى بَنَاتِ آدَمَ، فَافْعَلِي مَا يَفْعَلُ الحَاجُّ، غَيْرَ أَنْ لاَ تَطُوفِي بِالْبَيْتِ حَتَّى تَطْهُرِي
« We hit the road with the Prophetﷺ and did not talk about anything other than the pilgrimage. When we arrived at Sarif, my period started. Prophetﷺ came to me, and at that time I was crying, and asked: "What made you cry? ". I answered: " I wish I didn't go on a pilgrimage this year ". He said: " You must have started bleeding". I answered: " Yes ". Then he said:" Indeed, this is what Allah prescribed to all the daughters of Adam, therefore, do whatever the pilgrims do, but do not go around the Kaaba until you are cleansed. "». ( Bukhari, 305; Muslim, 1211)
4. sexual intercourse;
5. stay in a mosque;
6. touching the Quran;
Every woman should know the schedule of her cycle and follow it. The length of your menstrual cycle can vary. Scientists believe that the normal period lasts 6-7 days, the minimum is one day and one night (day), the maximum is 15 days.
Any bleeding over this period (15 days) is considered abnormal, non-menstrual in nature (istihaza). If on the sixteenth day the discharge has not stopped, you need to take a dip and start performing your regular duties (prayer, fasting, etc.).
And if the discharge of blood lasted less than a day, then the woman compensates for the fast and prayer that was missed at that time, and she does not need to perform a complete ablution, since this discharge is not considered menstruation, because it has not reached the minimum. If, after 24 hours, the discharge has ceased, the woman does a complete ablution of the body, performs namaz, and keeps the fast.
For a woman who has painful discharge, really the same solution as for those with urinary incontinence. A woman in these cases does not give up namaz, but before that she first of all cleans the place of discharge from blood, then inserts a cotton swab inside, after which she puts a clean pad and puts on clean linen. It is not allowed to use a tampon during the month of Ramadan, as it breaks the fast. After this procedure, the woman quickly does ablution and immediately proceeds to prayer.
You can postpone performing namaz only for the following reasons:
– the shelter of the avrat;
– waiting for collective prayer to begin;
– departure to the mosque;
– the answer to the muezzin, that is, the reasons associated with prayer.
If, after all the procedures before the prayer, blood comes out, it is not her fault and this does not invalidate the validity of the prayer. And if a woman forgot to insert a tampon or postponed prayer for reasons other than prayer, she must renew her ablution. Thus, one farz prayer and an arbitrary number of Sunnat prayers are performed.
A woman suffering from chronic bleeding, after each ablution, has the right to perform only one obligatory prayer.
It is narrated from Muazah (may Allah be pleased with her) that she asked Aisha:
مَا بَالُ الْحَائِضِ تَقْضِي الصَّوْمَ، وَلَا تَقْضِي الصَّلَاةَ. فَقَالَتْ: أَحَرُورِيَّةٌ أَنْتِ؟ قُلْتُ: لَسْتُ بِحَرُورِيَّةٍ، وَلَكِنِّي أَسْأَلُ. قَالَتْ: كَانَ يُصِيبُنَا ذَلِكَ، فَنُؤْمَرُ بِقَضَاءِ الصَّوْمِ، وَلَا نُؤْمَرُ بِقَضَاءِ الصَّلَاةِ
«" Why does a woman compensate for fasts, but does not compensate for prayers missed due to her period? " Aisha said: " Are you a haruritka ?! (Harura '- the area of the Hawari; With these words, Aisha wanted to say that there is no need to be too strict and complicate, like the hawarij)". She answered: " No i just wanna know "Aisha said:" We also faced this. We were ordered to reimburse fasts that were missed due to critical days, but we were not ordered to reimburse namaz "». ( Muslim, 335)
Said Mansur narrated the words of Ibn Abbas (may Allah be pleased with him): “ If a woman is cleared of menstruation during the afternoon namaz, then she should perform the lunch and afternoon namaz. And if she purified herself during the night prayer, then she must perform the evening and night prayers " .
Pay attention to the schedule, in which cases which prayers need to be refunded.
Case 1. Menstruation ends during the morning prayer.
It becomes obligatory to perform the morning prayer.
Case 2. Menstruation ends during the lunch prayer.
It becomes obligatory to perform the lunch prayer.
Case 3. Menstruation ends during the afternoon prayer.
It becomes obligatory to perform lunch and afternoon prayers.
Case 4. Menstruation ends during the evening prayer.
It becomes obligatory to perform the evening prayer.
Case 5. Menstruation ends during the night prayer.
It becomes obligatory to perform evening and night prayers.
If the discharge was continuous for five days, and then stopped, and the woman did a complete ablution, and then performed namaz and observed fasting, but, for example, after four days the discharge resumed and did not last more than 15 days from the beginning of the appearance of the first blood, then she must repay the debt only for fasting, and there is no sin in the intercourse committed on those four days when the blood stopped, since she was sure that the discharge had stopped.
Desirable actions during menstruation:
1. making requests to Allah (dua);
2. frequent recitation of dhikr;
3. being in the company of godly sisters;
4. reading religious literature.
The Prophet's wife Aisha (may Allah be pleased with her) narrates that the Prophet Muhammad (peace and blessings be upon him) said: “ Whatever woman begins the period of monthly defilement, it is given as a cleansing from sins ». If a woman, on the very first day of the desecration, in whatever state she is in, says: « Alhamdulillah !» and will repent before the Almighty, saying: « Astaghfirullah !», Allah will include her in the list of those who were freed from the fire of Hell. Allah will also include her in the lists of those who will pass the Sirat bridge and will be safe from punishment in Hell. If a woman is among those who remember Allah, who thank Him, and repent before Him on the days of monthly desecration, then for each day and for each night she will receive a reward of 40 martyrs. You can also say: “O Allah, I give up worship, following Your command ».
Some women do not know the beginning and end of their cycle and skip prayers without thinking about it. Such women are called "mutahayyrat" (absent-minded), and it will be difficult for her on the Day of Judgment. If cloudy discharge begins before the onset of menstruation, then this is considered a cycle, in another way you can learn about the beginning of menstruation, when severe pain or sharp cramps in the abdomen begin.
And if cloudy discharge comes out some time after menstruation, then it is better to wait, as Aisha (may Allah be pleased with her) said, turning to the wives of the Companions: Take your time until you see white discharge.". White discharge does not occur in all women, but in this case, you should wait until you are sure that you have cleared the cloudy discharge.
If a person is in such a state that he definitely needs to bathe, then it is undesirable for him to cut his nails and hair before bathing, since the hadith says that the removed hair and nails will return to him on the Day of Judgment in the state of Janaba. (" I 'anat at-talibin»).
Some say that a woman teacher of the Qur'an can do her job even during her period. No, this is not allowed. But she can teach students the alphabet and the reading of Arabic words that are not related to the Koran. According to Imam Malik, it is allowed, but all three imams say it is forbidden.
Bathing
After the cessation of discharge, ghusl (ritual bathing) must be performed, which cannot be postponed under any pretext: cold, guests, children, etc. Ghusl consists in the complete washing of the body.
The order of performing the ghusl is as follows: first, one should make an intention (it is not necessary to say the intention out loud - niyat - it is not necessary to perform the ghusl). At the same time, they say: “ I intend to perform a ritual farz-ablution ».
Following this, with the words "In the name of Allah" - " Bismi Llahi r-rahmani r-rahim"- proceed to further actions of ablution:
1. wash the perineum with water;
2. perform a small ablution - wudu, without washing their feet;
3. pour water over the head and wipe it;
4. water and wipe the right side of the body - arm, side, leg;
5. water and wipe the left side of the body - arm, side, leg;
6. rewash the body;
7. pour water over the whole body;
8. wash their feet up to the ankles.
Thanks to the gusl, a person becomes completely clean, and as long as the purity is not violated, he can perform rituals of worship.
If water does not flow inside the braided braids, then they must be undone and washed. In the Shariah, indulgence is done if the water does not completely saturate the naturally curly hair. But if a person himself clocked them, then condescension is not done (“ Fath al-mu-ikin»).
Menstruation is the natural state of a mature female body. This is uterine bleeding for 3 to 7 days, which occurs at regular intervals - about once a month (the duration of the cycle can vary individually from 21 to 45 days).
In Islamic law, the concepts of haid and istihad are distinguished. Under hide means traditional menstruation. Istihad - This is uterine bleeding that does not fit into the menstrual cycle. In addition, istihad does not include postpartum hemorrhage. (nifas) .
Differences between Haida and Istihad:
1. Between monthly cycles there must be an interval of at least 15 days.
2. Minimum term. On this issue, the opinions of various theological schools differ. According to the Hanafis, menstruation should last at least three days. Theologians of the Shafi'i madhhab are sure that the shortest period of Haida is a day. Malikits believe that even one drop of blood, which is allocated during the cycle, is menstrual.
3. Maximum term. According to the theologians of the Hanafi madhhab, the menstrual cycle should be no more than 10 days, while the Shafi'is and Malikis believe that the longest period of Haida is 15 days.
Uterine bleeding that does not fit into the above framework is istihad. For example, if the bleeding lasted for an hour, then according to the Hanafi and Shafi'i madhhab it is istihad, and according to the Maliki it refers to menstruation. Accordingly, the discharge that lasted for more than ten (according to the Hanafi madhhab) or fifteen (according to the Maliki and Shafi'i) days also refers to istihad.
These restrictions are conditional, since each organism has its own unique characteristics. Therefore, a woman should independently determine the boundaries of menstruation and istihad.
During the period of menstruation, a woman is in a state of ritual pollution, and she is forbidden to perform namaz. In addition, she does not need to make up for missed prayers after the end of the haida.
In case of istihad, a woman needs to perform namaz. But because of the constant secretions that spoil ablution, a woman in such a situation belongs to the category of "mazur" (justifiable).
- use items that help reduce discharge (pads, tampons);
- take actions that can reduce bleeding (performing prayer while sitting, slowness when performing movements during prayer), but provided that they actually reduce the discharge;
- keep clothing as clean as possible.
A woman becomes justified if the discharge continues during the time of at least one obligatory prayer. For example, from the beginning of the Maghrib (ahsham-namaz) and until the onset of the isha (yastu-namaz). After the end of istihad, a woman ceases to be a mazur from the moment when the time for the absence of secretions is equal to the period of one fard namaz. If, after a while, the bleeding reappears, then the woman will again become justified as soon as her discharge continues during the time interval of one obligatory prayer.
In the state of mazur, a woman has the right to perform ablution once and with him perform one obligatory prayer and several additional ones. Even if the discharge occurs during the performance of rak'ahs. If a woman reads several obligatory prayers in one time period (for example, because she did not do it on time), she has the right to read all the missed prayers with one ghusl or taharat. When a Muslim woman performs all prayers at a strictly allotted time, then before each obligatory prayer, ablution must be renewed.
At the same time, a woman in this state should minimize the time interval between taharat and prayer. In other words, she needs to start praying immediately after washing, without being distracted by any other business. Time delays are permissible only for preparation for prayer - changing clothes, laying out a rug, etc. According to some theologians, if a woman in this state after washing and before namaz did something that has nothing to do with prayer, then her ritual cleansing is considered invalid (examples of such actions: drank water, wrote an SMS, talked with someone about the mundane etc.).
1. Namaz. During menstruation, women are forbidden to pray, and after the end of the haida, missed prayers do not need to be replenished.
The Prophet Muhammad (s.g.v.), addressing his daughter Fatima (r.a.), said: "When you have your period, then do not perform namaz, and when they stop, perform ghusl and start praying" (Bukhari, Muslim).
2. Observance of the fast. Another indulgence can be considered the prohibition to keep the uraz, since a Muslim woman during the Haida period is in a state of ritual desecration. But, unlike namaz, the missed days of fasting will still need to be replenished until the next month of Ramadan.
Once the Final Messenger of Allah (sgv) addressed the women with the words: "Shouldn't a believer stop praying and fasting during menstruation?" To which they answered him: "Yes." Then he told them: “This is imperfection (women) in matters of religion "(Bukhari, Muslim).
3. Visiting mosques. At the onset of menstruation, Muslim women do not want to go to mosques. The mercy of the worlds Muhammad (sgv) admonished: “Let the girls, and those behind the curtains (in this case, marriageable girls are meant - approx. Islam . Global ), and those with monthly ones participate in good deeds and dua to the Lord of the worlds. But for those who have Haid, it is advisable not to visit mosques ”(Bukhari).
However, not all theologians share this opinion. Among Muslim scholars there is a point of view that if a woman has an urgent need to visit a mosque, then she can do it. For example, if she works in the "House of Allah". But in this case, she should be as careful as possible about the desecration of the place of worship and use modern means of hygiene.
4. A detour around the Kaaba. Once the Messenger of the Most High (s.g.v.) went with Aisha (r.a.) to Mecca to perform the Hajj. But on the way, she started menstruating. Learning about this, the Prophet (s.g.v.) turned to her: “Do everything that is due to a pilgrim, but do not go around the House (i.e. Kaaba - approx. ed.) "(Bukhari, Muslim).
5. Touching the Holy Quran and reading suras. In this case, the Book of Allah is meant with the original text in Arabic. Reading the translation in Russian, Turkish or other languages is not prohibited. But in some cases, it is still allowed to read the Qur'an in Arabic:
- if the verses are applied as dua to the Almighty;
- for His praise and remembrance;
- while receiving education (if a woman learns to read suras in a madrasah or on her own);
- before starting any important business.
6. Intimacy. Women during menstruation are strictly prohibited from having sex with their husbands. In this case, it should be understood that we are talking about sexual intercourse. As such, touching, such as hugging, is permissible as long as it does not lead to sexual intimacy.
In one of the hadiths, transmitted from the words of Aisha (r.a.), it is said: “When I had my period, he told me to put on an izar (women's clothing that covers the genitals - approx. Islam . Global ) and then touched me ”(Bukhari, Muslim).
At the same time, the spouses, during the period when the wife has Hyde, are allowed to sleep side by side, on the same bed. The Prophet (s.g.v.) asked Aisha (r.a.): "Do you have your period?" To which she replied: "Yes." And then He called her and laid her next to him ”(Bukhari, Muslim).
7. Divorce. During menstruation, women are not allowed to divorce their husbands. If the husband nevertheless uttered talaq, then it is considered valid, but in this situation he is obliged to return his wife.
Based on materials from www.islam.global
Is it possible for a woman to enter the mosque during her period (or other state of Janabah)?
In the name of Allah the Merciful, the Most Merciful. All praise and thanks to Allah, peace and blessings on His Messenger.
Thank you for your trust. We appeal to Allah Almighty to illuminate our hearts for truth and grant us blessings in this world and on the Day of Judgment. Amine.
1. In the Sharia there is no prohibition that a woman during menstruation or in another kind of Janabah state, enter the mosque, pass through it or attend classes and the like.
2. However, a woman who has periods, postpartum bleeding or istihad should use proper hygiene products to prevent contamination of the mosque.
3. Also, if the space of the mosque is limited, it is advisable to leave it during prayers in order to provide a place for other women to pray.
The Al-Azhar Fataw Council responded to a question:
“Women during menstruation or postnatal cleansing, like any person in a state of Janabah, are allowed to enter the mosque in order to pass, satisfy some need, attend educational classes, etc. There is no prohibition in this regard.
This opinion is shared by Ibn Hazm, Al-Muzani and Daud. They draw on several pieces of evidence. These include what Ibn Hazm said in his book Al-Muhalla bi l-Atar: “The mother of the faithful, Aisha (may Allah be pleased with her), said:“ The black slave woman belonged to the Arab tribe, whom they freed. This girl came to the Prophet Muhammad (peace and blessings of Allaah be upon him) and converted to Islam. She had a tent or a small room with a low roof in a mosque. "
That is, she was allowed to stay inside the mosque of the Prophet (peace and blessings of Allaah be upon him), despite the fact that women usually have menstruation. However, the Prophet (peace and blessings of Allaah be upon him) did not forbid her to stay in the mosque.
In another message, Abu Hurayrah (may Allah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) met him on one of the streets of Medina, while he (Abu Hurayrah) was in a state of Janaba - so he hurried away and performed ritual ablution (ghusl). The Prophet (peace and blessings of Allaah be upon him) noticed his absence, and when he returned, he asked:
He replied: "O Messenger of Allah, you met me when I was in the state of Janaba, and I did not want to sit in your presence until I did the ghusl." The Prophet (peace and blessings of Allaah be upon him) said:
“Subhan Allah! The believer never becomes unclean (najis) “(Al-Bukhari, Muslim).
The people of the Suffah stayed overnight in the mosque in the presence of the Prophet Muhammad (peace and blessings of Allaah be upon him), and of course there were those among them who had wet dreams. However, the Prophet (peace and blessings of Allaah be upon him) never forbade them to stay overnight in his mosque.
On the other hand, some scholars argued that it is unacceptable for women during menstruation and the postpartum period to enter the mosque if there is no need, such as seeking protection, etc. However, some other scholars categorically forbade entering the mosque even in such cases.
Abu Dawood, Ibn Majah, Al-Bayhaqi and Ibn Khuzaimah reported that Aisha (may Allah be pleased with her) reported that the Prophet Muhammad (peace and blessings of Allaah be upon him) said:
"The mosque is prohibited for women with periods and anyone who is in the state of Janaba."
But here it should be noted that all the narrators mentioned in the chain of transmission of this hadith are unreliable, and the hadiths from them are considered weak. The chain of transmission included Jassra bint Daja, and Al-Bukhari commented that her narratives should be revisited.
In his book Al-Jarh wa l-Taadil, Ibn Abu Hatim mentioned that the unknown Fleet Ibn Khalifa, who transmitted the hadith from Jassra through Aisha, is also included in the narrative chain.
The entire text of the hadith is considered weak. This opinion was supported by Al-Khattabi in Maalim al-Sunan, Ibn al-Qayyim in Tahdib al-Sunan, An-Nawawi in Al-Majmoo and Ibn Hazm in Al-Muhalla. Ibn Hazm said that this hadith is false.
The view that allows menstruating women, like any person in a state of Janabah, to enter a mosque also supports the fact that non-Muslims are not prohibited from attending the mosque.
During the time of the Prophet Muhammad (peace and blessings of Allaah be upon him), non-Muslims often entered the mosque to accept Islam, to convey a message (to the Prophet), or for the purpose of discussion and debate, as in the case of the Christian delegation from Najran, which remained in the mosque and installed in its corner their tents for a few days. Likewise, Christians in Abyssinia performed spear dances in the Prophet's mosque in the presence of the Prophet (peace and blessings of Allaah be upon him) and his companions.
Since non-Muslims are allowed to enter the mosque, it can be concluded that Muslim women during their menstruation and anyone in a state of Janabah are also allowed to enter the mosque to attend classes, study and teach the Qur'an.
And if it is permissible for a woman during menstruation and a man in a state of Janaba to enter the mosque when needed, for example, to rest or seek refuge from the heat, then it is even more expedient to enter there in order to seek or transfer knowledge.
Anyone who claims that a woman is forbidden to enter the mosque during her period so as not to stain the place where people pray with blood, you can argue that women nowadays use reliable personal hygiene products. Moreover, a woman during istihad (intermenstrual bleeding) is allowed to fast, pray and attend religious meetings in the mosque.
Aisha (may Allah be pleased with her) said: “One of the wives of the Prophet Muhammad (peace and blessings of Allaah be upon him) practiced Itikaaf (retreat in a mosque for the purpose of worship) with him, while she had intermenstrual bleeding (istihad). She saw blood, and sometimes we put a tray under her when she prayed. "(Al-Bukhari).
If the reason why someone forbids a woman to enter the mosque during her period is the fear of blood leakage, then this state can be compared with istihad: women in this state were allowed to enter the mosque of the Prophet (peace and blessings of Allaah be upon him) during his lifetime ... Why should we ask our women to refrain from visiting mosques, especially when new, reliable hygiene products are available to them today? In addition, women nowadays more than ever need religious knowledge, and attending religious meetings and Islamic circles will benefit them.
So, in the Shariah there is no prohibition on women during menstruation, as well as any person in a state of Janaba to enter the mosque, pass through it or attend classes there, etc. However, a woman who has periods, postpartum or intermenstrual bleeding should use the appropriate means. hygiene to prevent pollution of the mosque. It is also recommended, if the space of the mosque is limited, to leave it during prayer, so as not to embarrass the praying women. "
Based on materials from islam.plus
Hyde- menstruation, regulation. This is a natural phenomenon that occurs in a healthy sexually mature female body regularly, every month. It is not associated with any medical condition, pregnancy or the puerperium.
Istihad- bleeding in women that goes beyond the normal menstrual cycle, and is also not related to the postpartum period.
In both of these cases, the woman's state of ritual purity is disturbed, which is necessary, for example, to perform the next obligatory prayer.
From a practical point of view, in Muslim theology, there are some boundaries that separate Haid from Istihad.
1. Between two periods there must be at least fifteen days of a clean period.
2. For ordinary regulations, the minimum period was designated: according to the Hanafi theologians - three days; according to the Shafi'i theologians - one day.
3. Haid has a maximum period of ten days (according to the Hanafi theologians) or fifteen days (according to the Shafi'i scholars).
What does not fit into the above framework is no longer a haid, but istihad. For example, bleeding that lasted several hours and then completely stopped, or extraordinary bleeding that began in less than fifteen days. If spotting lasts more than ten days (more than fifteen), then from the beginning of the eleventh (sixteenth) day it is also istihada.
I would like to note that, stipulating the minimum and maximum terms, the scientists outlined the approximate boundaries of the difference between Haida and Istihad. They are just 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 the menstrual periods, independently determines for herself the framework of Haida and Istihad.
It is during the Haida period that a woman does not perform the obligatory prayers-namaz 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 daily five-fold prayers. As for the compulsory fasting in the month of Ramadan, during menstruation (haid) a woman (girl) is prohibited from observing it. Subsequently, she replenishes it one to one.
In cases of istihad, taking into account the above conditions, the aspects of a woman's religious practice are similar to the actions of a person being justified (ma''zur).
If the state of ritual purity is constantly violated due to certain secretions that do not depend on the person, which in the usual state are the cause of the violation of ritual purity, then this person becomes "justifiable" (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 cause of the constant violation of ablution is present throughout the duration of one obligatory prayer, for example, from the beginning of the time of noon (Zuhr) until the beginning of the time of noon (‘Asr). Subsequently, this person remains in the position of "being justified" as long as during the time of one prayer he has this selection at least once. As soon as the duration of the absence becomes equal to the interval of time from the beginning of one obligatory prayer to another (according to the local timetable), this person becomes usual in performing ablution and prayer. If the allocation begins again, then he will become "justified" only when, in fact, or better - presumably (so that he does not miss the prayer while waiting for the end of the time) he will continue this throughout the entire period of the next obligatory prayer.
What is the canonical indulgence? The fact 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 ablution for each obligatory or additional prayer, and there is also no need to renew ablution when the separation occurred right during the prayer. During the time period of one obligatory prayer, he performs one ablution and can pray with him until the time period of prayer ends. Ablution performed by ma'zur is violated with the end of the time of obligatory prayer.
Shafi'i theologians think differently.
They emphasize the continuity of the preparation for prayer and the prayer itself. The namaz prayer should be performed immediately, immediately after ablution. Only those delays that are associated with the preparation for prayer or the performance of it can be permissible. For example, if a person needs to get dressed, listen to the adhan and ikamat being recited, wait for a person with whom it would be possible to pray, or reach 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 the performance of ablution and the beginning of the prayer, the Muslim decided to eat, drink water or talk on abstract topics, then ablution is canceled by such actions.
Ma'azur, the Shafi'i scholars believe, with one ablution can perform only one obligatory prayer (fard) and an unlimited number of additional (nafilah). They refer to the funeral prayer (janaza) as additional.
If a person's complete ablution is constantly disturbed, then the practical recommendations are identical.
Islamic scholars are unanimous that those who have the mentioned indulgences (ma'zur) should, whenever possible, use everything that would minimize these excretions (pads, bandages, etc.). If praying in a seated position helps, for example, to 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).
1. If menstruation lasts only five days, can prayer be done on the sixth day? Some say it can only be done after seven days.
2. How to perform ablution after intercourse? Is complete ablution necessary, or can you wipe your head with a wet hand and take a dip? R.
1. As soon as the menstrual cycle ends, you continue to perform prayers-prayers as usual. Each woman has a different duration of her period.
2. If there are difficulties with washing hair, then a woman can limit herself to the following actions: (1) wash the whole body once, concerning the hair - it is enough to pour water on the head until it penetrates to the roots, and then run a wet hand between the hair, (2) rinse your mouth, (3) rinse your nose.
Can you pray with bleeding? I've been bleeding for weeks. Jamil.
If for weeks, then this is istihada, you should consult a gynecologist, and perform the prayer-prayer as ma''zur (justifiable), when the discharge goes beyond the boundaries of your usual menstruation.
Is it okay to be in the mosque during your period? 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 forbidden to those who have not performed a small ablution, namely: performing prayer (namaz), circumambulating the Kaaba (tawaf), touching the Holy Quran (in Arabic).
However, the reading of certain verses of the Holy Quran is not prohibited in the following cases: when the verses are used as a supplication (du'iyah), praise and remembrance of the Lord (dhikr), as well as at the beginning of a business or in the process of studying... On this occasion, there are conclusions of modern theological commissions.
Is it true that you can't wash during critical days? I often hear this and do not know if it is so.
There are no canonical prohibitions on this. From a medical point of view, during menstruation, you cannot wash in stagnant water, as there is a possibility of dangerous microbes entering the body. Taking a shower during menstruation, on the other hand, is encouraged, as keeping the body clean and using incense, essential oils and fragrances is paramount. As indicated in the hadiths, purity is half of the faith, that is, a person's faith is manifested, among other things, through his cleanliness.
Can you cut your nails during critical days? I heard that this is undesirable. And if you cut your hair, then you need to save them and wash the cut nails during a complete ablution. Is it correct? Asem.
This is very important for me because it concerns my relationship with my spouse. The bottom line is this: can a wife touch her husband during menstruation (just touch, kiss him, hug, etc., of course, I'm not talking about intimacy), won't I ruin his ablution (wudu ') with my touch ?
There is no connection between the presence or absence of menstruation in the spouse and the husband's violation of the state of ritual purity.
This question can be considered only in relation to 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 (God bless him and greet him), the opinions of scholars are directly opposite: Shafi'i theologians believe that it is violated (wudu '), Hanafi theologians are not violated.
One woman forces her daughter-in-law to wear rubber gloves while cooking when she is menstruating. How to be?
Is food prepared by a woman during her period considered haram (forbidden)? Madina.
Definitely not, it doesn't count! It is unclear where this tradition came from 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" and "unclean" during her period.
For example, in the hadiths of Imam al-Bukhari, ‘Aisha, wife of the Prophet Muhammad, is quoted:“ I combed the messenger of God during menstruation. ” It also cites the words of a companion of the Prophet, ‘Urva ibn Zubeir, who was asked:“ Can a woman do housework, look after [cook, wash, clean] her husband during menstruation? Is it okay to touch a woman when she has her period? " He replied: “All this is natural! There is nothing wrong with this [that is, this is the nature of the female body, and to invent restrictions for the fairer sex because of this physiological process is absolute ignorance]. The Prophet Muhammad's wife ‘Aisha told me that [as usual] she brushed the Prophet’s hair when she had critical days.” It is important to emphasize that this happened at a time when there were no hygiene and cleanliness today in all their variety of forms.
For a long time, Muslim theologians, on the basis of the aforementioned hadiths, unequivocally said that the physical purity (at-taharah) of a woman is not disturbed in any way during the period of menstruation. Adhering to normal hygiene standards, a woman can fully engage in household and other chores.
Bleeding affects the presence of ritual purity necessary for performing, for example, the next obligatory prayer. Therefore, and also for the sake of relief, during menstruation, women are exempted from performing prayers-prayers and observing fasting.
There are assumptions about the reasons for the appearance of such an innovation that a woman cannot cook during her period. First, perhaps this is a consequence of an ignorant manifestation of piety and excessive caution in observing ritual purity. Secondly, which is very likely, it may be the result of the influence of the biblical Old Testament tradition. After all, Muslims have lived side by side with Christians and Jews for many centuries. The Bible says: “If a woman has an outflow of blood flowing from her body, then she must sit for seven days during her cleansing. And everyone who touches her will be unclean until evening; And everything on which she lies in the continuation of her cleansing is unclean; and whatever sits on is unclean ... ”(Lev. 15: 19–20. See also Lev. 15: 25–28).
This biblical position was not established in the heritage of God's last messenger and did not have a continuation in Muslim culture or theology.
By the way, the Arabs also sometimes encounter such an unreasonable and complicating custom. To which, for example, the Arab theologian Ramadan al-Buta replies: "This speculation-mistake (that a woman is allegedly unclean during her period) has nothing to do with religious canons."
How to determine the end of a go? Some sources write that it is necessary to wait for the beginning of the white discharge, in others they say that the completion of the discharge means the end of the Hyde. When to take ghusl (complete ablution), if a woman's discharge has stopped, and it takes another 3-4 days to reach whiteness (possibly due to illness, but we are all not completely healthy).
Full ablution (ghusl) must be performed after the bloody, colored discharge stops and only transparent, white discharge remains at the time usual for a given woman.
Menstruation is monthly uterine bleeding in a woman of childbearing age or a girl who has reached puberty. See: The Big Explanatory Dictionary of the Russian Language. SPb .: Norint, 2000.S. 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 with various diseases. See: The latest dictionary of foreign words and expressions. M.-Mn .: Ast-Harvest, 2002.S. 516.
Regules are the same as menstruation. See: The Big Explanatory Dictionary of the Russian Language. P. 1111. Mu'jamu lugati al-fuqaha '[Dictionary of theological terms]. Beirut: al-Nafais, 1988. S. 189. Abundant and prolonged discharge (menorrhagia - an increase and lengthening of 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 net period is not limited. See: A. Majuddin Al-ihtiyar li taokhlil al-mukhtar [Choice to explain the chosen one]. In 2 volumes, 4 hours. Cairo: al-Fikr al-Arabi, [b. G.]. Vol. 1, part 1, p. 29; al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 volumes. Egypt: al-Maktaba at-tawfikiyya, [b. G.]. T. 1. P. 227. For details, see: A. Majuddin, Al-Ikhtiyar li ta'oklil al-mukhtar. T. 1. Part 1. P. 26–30; al-Khatib al-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. T. 1. P. 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. P. 459–461. For example, urinary incontinence, nosebleeds, intestinal gas or flatulence (rumbling in the abdomen does not apply to this), menstrual cycles that continue more than usual, constantly bleeding wound, etc. calmly perform ablution and prayer-namaz. That is, for example, from the beginning of the noon time to the beginning of the afternoon prayer time. It is important to note that ablution should be performed after the time of obligatory prayer. When it is done before that, it is not valid for praying with him, the time of which will come after a certain number of minutes or hours, if there are allocations before the time comes and the actual performance of the prayer. If they do not exist, then it is allowed. And as soon as the ablution performed before the time of the next prayer is disturbed, it will be necessary to renew the ablution for the next time interval.
An exception, spoken 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 before her actual time. And even if ablution is violated before performing namaz, it still retains its canonical suitability.
With one ablution, he can perform any number of namaz prayers, both obligatory, for example, debt, and additional. This is the opinion of the Hanafi theologians and the Hanbali theologians. Of course, he can constantly or periodically renew his ablution. No one will forbid him to do this. We are now talking about the admissible canonical minimum in this situation. This ablution is also valid for the permissibility of touching the Holy Scriptures or, for example, walking around the Kaaba during a pilgrimage. See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes. T. 1. P. 442–444; ash-Shurunbulaliy H. Maraki al-falyah bi imdadi al-fattah [Steps of success with the help of the Lord Revealing everything]. Beirut: al-Qutub al-‘ilmiya, 1995, pp. 60, 61; Ibn Hammam. Fath al-qadir. In 10 volumes. Beirut: al-Fikr, [b. G.]. T. 1.P. 179–186. The ablution is performed by the "justified" people only after the time of prayer has come. The Shafi'i theologians do not support the exception that the Hanafi theologians stipulate regarding the Zuhr midday prayer. See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 t. T. 1. P. 447, 448. Rinsing the mouth and rinsing the nose is mandatory for the Hanafis (fard), and for the Shafi'is - desirable (Sunnah).
But at the same time, the Shafi'is talk about the obligation (fard) of intention in thoughts, the heart at the beginning of the complete ablution (ghusl). Hanafi theologians classify intention as desirable (Sunnah).
See also the material "Religious Practice" in this book. Hadith from Abu Malik al-Ash 'a'ari; St. NS. Ahmad, Muslim and at-Tirmidhi. See, for example: as-Suyuty J. Al-Jami ‘as-sagyr [Small collection]. Beirut: al-Qutub al-‘ilmiyya, 1990. p. 329, hadith no. 5343, sahih. See: al-Bukhari M. Sahih al-Bukhari [Code of Hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 1. P. 113, hadith no. 295; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. 2000. T. 2. S. 528, hadith No. 295; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on al-Bukhari's collection of hadiths]. In 20 volumes. Egypt: Mustafa al-Babi, 1972. T. 3. P. 156. See: al-Bukhari M. Sahih al-Bukhari [Code of Hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 1. P. 114, hadith no. 296; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. 2000. T. 2. S. 528, hadith No. 296; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 3. P. 157. See: A.Askalyani al-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: R. al-Buty Maman'ya an-nas. Mashurat va fatava [With people. Advice and fatwas]. Damascus: al-Fikr, 1999. S. 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-arbaanianya [Islamic law according to the four madhhabs]. In 5 volumes. Beirut: al-Qutub al-‘ilmiya, 1990.Vol. 1.P. 115, 116.
Based on materials from umma.ru
QUESTIONS REGARDING THE MENSTRUAL PERIOD
Two bleeding.
I would like to know the following from you. Once I started bleeding, which stopped after two days. A few days later, the bleeding began again, and this time it lasted four days. Please tell me if both of these bleeding are menstrual, or is only one of them?
Menstrual bleeding does not last less than three days. Therefore, menstrual bleeding (hyde) is the second bleeding, and the first is vaginal discharge (istihada).
2- Visiting the mausoleums of sinless imams (DBM).
Is a woman allowed to be in the buildings that are built around the tomb of Imam Rida (DBM) if she sees the tomb itself?
Yes it is allowed. But she shouldn't enter the mausoleum itself.
3- Reading the Quran.
Is it forbidden for a woman to read the Qur'an during menstrual bleeding (haid)? Or is she forbidden to read more than seven verses of the Qur'an?
You don't have to limit yourself to reading just seven verses of the Qur'an. A woman during menstrual bleeding can read the entire Qur'an, with the exception of the four ayahs bowing down (four ayahs, after reading or listening to which one bows down to the ground). However, she needs to remember that she cannot touch the text of the Koran with any part of her body.
4- Intimacy with the spouse during menstrual bleeding.
Is it possible to enter into intimacy with a spouse during her period? Does this entail making atonement?
It is forbidden to enter into intimacy with a spouse during her period. Atonement must be made for violation of this prohibition as a precaution.
5- Intimacy after the end of the spouse's menstruation, but before she performs a large ablution.
Is intimacy with a spouse allowed on the last day of her period, when the bleeding has not stopped yet? Is intimacy allowed after the end of the bleeding, when the spouse has not yet performed a large ablution?
If the bleeding has not stopped, then intimacy is prohibited. But if it has already ended, then intimacy is allowed, even if the spouse has not yet performed a large ablution, but it is still desirable to enter into intimate intimacy after the woman has performed a large ablution.
6- Bleeding after fifty years.
In the collection of fatwas "Clarification of Sharia Provisions" it is said that menstruation (haid) for women stops at the age of 50 lunar years, which corresponds to 48 years and 6 months according to the solar calendar. If, after this age, a woman has monthly bleeding, then what is it, monthly or vaginal discharge? Should a woman in this case perform her services?
If, after fifty years, the bleeding has all the signs of menstrual bleeding, then it is menstrual, and the woman should not perform her services. And in the collection of fatwas, we are talking about the case when a fifty-year-old woman has dubious bleeding.
7- The use of drugs that delay the onset of menstruation.
I have the following question for you. Is it possible to take special pills that delay the onset of menstruation, in order, for example, to fast on a special day?
If the use of such pills is not harmful to health, then their use is not prohibited.
8- Great ablution during menstruation.
Let's say a woman entered into intimacy and immediately after that her period began. Can she perform a great ablution (ghusl al-janaba) during her period?
Yes, she can perform a large ablution (ghusl al-janaba) during her period, just as she can perform the desired large ablutions. But after the end of her period, she needs to perform a large ablution, performed after the end of her menstrual bleeding.
32- Change in the menstrual cycle.
The girl's period has always lasted seven days, but lately they have been about three or five days. Please tell me if this girl has to wait for the end of seven days to perform namaz and continue to fast in the month of Ramadan? Or does she not need to look at how many days menstruation lasted earlier, but needs to look at how many days they go at the moment? Thank you in advance.
She doesn't have to wait for seven days to finish. She should be guided by how many days her periods are at the moment. If she is completely cleansed of blood after three or five days, then she needs to perform a large ablution and perform her religious duties (fasting, namaz). Complete cleansing of the blood means that the blood won't even smear.
33- The onset of menstruation after iftar.
Assalam alaikum! I live in Russia and the days in our city are long. Following your fatwa, my loved ones and I kept fasting in the time of the Muslim city, which is located at the same longitude as our area. After iftar, my period began. But this happened 50 minutes before sunset according to the time of our city. Question: did my post count?
Wa aleikum assalam. If you were fasting, focusing on the time of a city lying on the same geographic longitude as your area, and your period began after the Maghreb came in that city, then your fast will be correct.
We consider it necessary to remind you that if daylight hours in your city are approximately 16 hours, then fasting must be done in accordance with local time.
Makarem Shirazi - Iranian Islamic theologian, Grand Ayatollah in his collection of fatwas (Amirul Mu'minin Ali Research Center)
Based on materials from vk.com
Istihad- bleeding in women that goes beyond the normal menstrual cycle, and is also not related to the postpartum period.
In both of these cases, the woman's state of ritual purity is disturbed, which is necessary, for example, to perform the next obligatory prayer.
From a practical point of view, in Muslim theology, there are some boundaries that separate Haid from Istihad.
Differences between Haida (that is, ordinary regulations) and Istihad
1. Between two periods there must be at least fifteen days of a clean period.
2. For ordinary regulations, the minimum period was designated: according to the Hanafi theologians - three days; according to the Shafi'i theologians - one day.
3. Haid has a maximum period of ten days (according to the Hanafi theologians) or fifteen days (according to the Shafi'i scholars).
Istihad
What does not fit into the above framework is no longer a haid, but istihad. For example, bleeding that lasted several hours and then completely stopped, or extraordinary bleeding that began in less than fifteen days. If spotting lasts more than ten days (more than fifteen), then from the beginning of the eleventh (sixteenth) day it is also istihada.
I would like to note that, stipulating the minimum and maximum terms, the scientists outlined the approximate boundaries of the difference between Haida and Istihad. They are just 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 the menstrual periods, independently determines for herself the framework of Haida and Istihad.
What is the real benefit for a woman to be able to distinguish hyde from istihad?
It is during the Haida period that a woman does not perform the obligatory prayers-namaz 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 daily five-fold prayers. As for the compulsory fasting in the month of Ramadan, during menstruation (haid) a woman (girl) is prohibited from observing it. Subsequently, she replenishes it one to one.
In cases of istihad, taking into account the above conditions, the aspects of a woman's religious practice are similar to the actions of a person being justified (ma''zur).
If the state of ritual purity is constantly violated due to certain secretions that do not depend on the person, which in the usual state are the cause of the violation of ritual purity, then this person becomes "justifiable" (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 cause of the constant violation of ablution is present throughout the duration of one obligatory prayer, for example, from the beginning of the time of noon (Zuhr) until the beginning of the time of noon (‘Asr). Subsequently, this person remains in the position of "being justified" as long as during the time of one prayer he has this selection at least once. As soon as the duration of the absence becomes equal to the interval of time from the beginning of one obligatory prayer to another (according to the local timetable), this person becomes routine in performing ablution and prayer. If the allocation begins again, then he will become "justified" only when, in fact, or better - presumably (so that he does not miss the prayer while waiting for the end of the time) he will continue this throughout the entire period of the next obligatory prayer.
What is the canonical indulgence? The fact 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 ablution for each obligatory or additional prayer, and there is also no need to renew ablution when the separation occurred right during the prayer. During the time period of one obligatory prayer, he performs one ablution and can pray with him until the time period of prayer ends. Ablution performed by ma'zur is violated at the end of the time of obligatory prayer.
Shafi'i theologians think differently.
They emphasize the continuity of the preparation for prayer and the prayer itself. The namaz prayer should be performed immediately, immediately after ablution. Only those delays that are associated with the preparation for prayer or the performance of it can be permissible. For example, if a person needs to get dressed, listen to the adhan and ikamat being recited, wait for a person with whom it would be possible to pray, or reach 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 the performance of ablution and the beginning of the prayer, the Muslim decided to eat, drink water or talk on abstract topics, then ablution is canceled by such actions.
Ma'azur, the Shafi'i scholars believe, with one ablution can perform only one obligatory prayer (fard) and an unlimited number of additional (nafilah). They refer to the funeral prayer (janaza) as additional.
If a person's complete ablution is constantly disturbed, then the practical recommendations are identical.
Islamic scholars are unanimous that those who have the mentioned indulgences (ma'zur) should, whenever possible, use everything that would minimize these excretions (pads, bandages, etc.). If praying in a seated position helps, for example, to 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, can prayer be done on the sixth day? Some say it can only be done after seven days.
2. How to perform ablution after intercourse? Is complete ablution necessary, or can you wipe your head with a wet hand and take a dip? R.
1. As soon as the menstrual cycle ends, you continue to perform prayers-prayers as usual. Each woman has a different duration of her period.
2. If there are difficulties with washing hair, then a woman can limit herself to the following actions: (1) wash the whole body once, concerning the hair - it is enough to pour water on the head until it penetrates to the roots, and then run a wet hand between the hair, (2) rinse your mouth, (3) rinse your nose.
Can you pray with bleeding? I've been bleeding for weeks. Jamil.
If for weeks, then this is istihada, you should consult a gynecologist, and perform the prayer-prayer as ma''zur (justifiable), when the discharge goes beyond the boundaries of your usual menstruation.
Is it okay to be in the mosque during your period? 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 forbidden to those who have not performed a small ablution, namely: performing prayer (namaz), circumambulating the Kaaba (tawaf), touching the Holy Quran (in Arabic).
However, the reading of certain verses of the Holy Quran is not prohibited in the following cases: when the verses are used as a supplication (du'iyah), praise and remembrance of the Lord (dhikr), as well as at the beginning of a business or in the process of studying... On this occasion, there are conclusions of modern theological commissions.
Is it true that you can't wash during critical days? I often hear this and do not know if it is so.
There are no canonical prohibitions on this. From a medical point of view, during menstruation, you cannot wash in stagnant water, as there is a possibility of dangerous microbes entering the body. Taking a shower during menstruation, on the other hand, is encouraged, as keeping the body clean and using incense, essential oils and fragrances is paramount. As indicated in the hadiths, purity is half of the faith, that is, a person's faith is manifested, among other things, through his cleanliness.
Can you cut your nails during critical days? I heard that this is undesirable. And if you cut your hair, then you need to save them and wash the cut nails during a complete ablution. Is it correct? Asem.
This is very important for me because it concerns my relationship with my spouse. The bottom line is this: can a wife touch her husband during menstruation (just touch, kiss him, hug, etc., of course, I'm not talking about intimacy), won't I ruin his ablution (wudu ') with my touch ?
There is no connection between the presence or absence of menstruation in the spouse and the husband's violation of the state of ritual purity.
This question can be considered only in relation to 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 (God bless him and greet him), the opinions of scholars are directly opposite: Shafi'i theologians believe that it is violated (wudu '), Hanafi theologians are not violated.
One woman forces her daughter-in-law to wear rubber gloves while cooking when she is menstruating. How to be?
Is food prepared by a woman during her period considered haram (forbidden)? Madina.
Definitely not, it doesn't count! It is unclear where this tradition came from 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" and "unclean" during her period.
For example, in the hadiths of Imam al-Bukhari, ‘Aisha, wife of the Prophet Muhammad, is quoted:“ I combed the messenger of God during menstruation. ” It also cites the words of a companion of the Prophet, ‘Urva ibn Zubeir, who was asked:“ Can a woman do housework, look after [cook, wash, clean] her husband during menstruation? Is it okay to touch a woman when she has her period? " He replied: “All this is natural! There is nothing wrong with this [that is, this is the nature of the female body, and to invent restrictions for the fairer sex because of this physiological process is absolute ignorance]. The Prophet Muhammad's wife ‘Aisha told me that [as usual] she brushed the Prophet’s hair when she had critical days.” It is important to emphasize that this happened at a time when there were no hygiene and cleanliness today in all their variety of forms.
For a long time, Muslim theologians, on the basis of the aforementioned hadiths, unequivocally said that the physical purity (at-taharah) of a woman is not disturbed in any way during the period of menstruation. Adhering to normal hygiene standards, a woman can fully engage in household and other chores.
Bleeding affects the presence of ritual purity necessary for performing, for example, the next obligatory prayer. Therefore, and also for the sake of relief, during menstruation, women are exempted from performing prayers-prayers and observing fasting.
There are assumptions about the reasons for the appearance of such an innovation that a woman cannot cook during her period. First, perhaps this is a consequence of an ignorant manifestation of piety and excessive caution in observing ritual purity. Secondly, which is very likely, it may be the result of the influence of the biblical Old Testament tradition. After all, Muslims have lived side by side with Christians and Jews for many centuries. The Bible says: “If a woman has an outflow of blood flowing from her body, then she must sit for seven days during her cleansing. And everyone who touches her will be unclean until evening; And everything on which she lies in the continuation of her cleansing is unclean; and whatever sits on is unclean ... ”(Lev. 15: 19–20. See also Lev. 15: 25–28).
This biblical position was not established in the heritage of God's last messenger and did not have a continuation in Muslim culture or theology.
By the way, the Arabs also sometimes encounter such an unreasonable and complicating custom. To which, for example, the Arab theologian Ramadan al-Buta replies: "This speculation-mistake (that a woman is allegedly unclean during her period) has nothing to do with religious canons."
How to determine the end of a go? Some sources write that it is necessary to wait for the beginning of the white discharge, in others they say that the completion of the discharge means the end of the Hyde. When to take ghusl (complete ablution), if a woman's discharge has stopped, and it takes another 3-4 days to reach whiteness (possibly due to illness, but we are all not completely healthy).
Full ablution (ghusl) must be performed after the bloody, colored discharge stops and only transparent, white discharge remains at the time usual for a given woman.
Menstruation is monthly uterine bleeding in a woman of childbearing age or a girl who has reached puberty. See: The Big Explanatory Dictionary of the Russian Language. SPb .: Norint, 2000.S. 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 with various diseases. See: The latest dictionary of foreign words and expressions. M.-Mn .: Ast-Harvest, 2002.S. 516.
Regules are the same as menstruation. See: The Big Explanatory Dictionary of the Russian Language. P. 1111.
Muimedjamu lugati al-fuqaha '[Dictionary of theological terms]. Beirut: al-Nafais, 1988.S. 189.
Abundant and prolonged discharge (menorrhagia - an increase and lengthening of 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 net period is not limited. See: A. Majuddin Al-ihtiyar li taokhlil al-mukhtar [Choice to explain the chosen one]. In 2 volumes, 4 hours. Cairo: al-Fikr al-Arabi, [b. G.]. Vol. 1, part 1, p. 29; al-Khatib al-Shirbiniy Sh. Mughni al-mukhtaj [Enriching the needy]. In 6 volumes. Egypt: al-Maktaba at-tawfikiyya, [b. G.]. T. 1.P. 227.
For more details, see: A. Majuddin, Al-Ikhtiyar Li Ta'amilil Al-Mukhtar. T. 1. Part 1. P. 26–30; al-Khatib al-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. T. 1. P. 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. P. 459–461.
For example, urinary incontinence, nosebleeds, intestinal gas or flatulence (abdominal rumbling is not the case), longer-than-normal menstrual cycles, persistent bleeding sores, etc.
The intervals between the secretions should not be more than the period for which you can safely perform ablution and prayer-namaz.
That is, for example, from the beginning of the noon time to the beginning of the afternoon prayer time.
It is important to note that ablution should be performed after the time of obligatory prayer. When it is done before that, it is not valid for praying with him, the time of which will come after a certain number of minutes or hours, if there are allocations before the time comes and the actual performance of the prayer. If they do not exist, then it is allowed. And as soon as the ablution performed before the time of the next prayer is disturbed, it will be necessary to renew the ablution for the next time interval.
An exception, spoken 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 before her actual time. And even if ablution is violated before performing namaz, it still retains its canonical suitability.
With one ablution, he can perform any number of namaz prayers, both obligatory, for example, debt, and additional. This is the opinion of the Hanafi theologians and the Hanbali theologians.
Of course, he can constantly or periodically renew his ablution. No one will forbid him to do this. We are now talking about the admissible canonical minimum in this situation.
This ablution is also valid for the permissibility of touching the Holy Scriptures or, for example, walking around the Kaaba during a pilgrimage.
See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes. T. 1. P. 442–444; ash-Shurunbulaliy H. Maraki al-falyah bi imdadi al-fattah [Steps of success with the help of the Lord Revealing everything]. Beirut: al-Qutub al-‘ilmiya, 1995, pp. 60, 61; Ibn Hammam. Fath al-qadir. In 10 volumes. Beirut: al-Fikr, [b. G.]. T. 1.P. 179–186.
The ablution is performed by the "justified" people only after the time of prayer has come. The Shafi'i theologians do not support the exception that the Hanafi theologians stipulate regarding the Zuhr midday prayer.
See, for example: al-Zuhaili V. Al-fiqh al-Islami wa adillatuh. In 11 volumes.Vol. 1.P. 447, 448.
Rinsing the mouth and rinsing the nose is obligatory for the Hanafis (fard), and for the Shafi'is it is desirable (sunnah).
But at the same time, the Shafi'is talk about the obligation (fard) of intention in thoughts, the heart at the beginning of the complete ablution (ghusl). Hanafi theologians classify intention as desirable (Sunnah).
See also the material "Religious Practice" in this book.
Hadith from Abu Malik al-Ash 'a'ari; St. NS. Ahmad, Muslim and at-Tirmidhi. See, for example: as-Suyuty J. Al-Jami ‘as-sagyr [Small collection]. Beirut: al-Qutub al-‘ilmiyya, 1990. p. 329, hadith no. 5343, sahih.
See: al-Bukhari M. Sahih al-Bukhari [Code of Hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 1. P. 113, hadith no. 295; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. 2000. T. 2. S. 528, hadith No. 295; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari [Support of the reader. Commentary on al-Bukhari's collection of hadiths]. In 20 volumes.Egypt: Mustafa al-Babi, 1972.Vol. 3.P. 156.
See: al-Bukhari M. Sahih al-Bukhari [Code of Hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-‘asriya, 1997. T. 1. P. 114, hadith no. 296; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 t. 2000. T. 2. S. 528, hadith No. 296; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 3.P. 157.
See: al-‘Askalyani 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-Buti R. Maman'ya an-nas. Mashurat va fatava [With people. Advice and fatwas]. Damascus: al-Fikr, 1999.S. 24, 25.
This corresponds to the opinion of the theologians of the Hanafi and Shafi'i madhhabs. See, for example: 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. 115, 116.
Menstruation is the natural state of a mature female body. This is uterine bleeding for 3 to 7 days, which occurs at regular intervals - about once a month (the duration of the cycle can vary individually from 21 to 45 days).
In Islamic law, the concepts of haid and istihad are distinguished. Under hide means traditional menstruation. Istihad - This is uterine bleeding that does not fit into the menstrual cycle. In addition, istihad does not include postpartum hemorrhage. (nifas) .
Differences between Haida and Istihad:
1. Between monthly cycles there must be an interval of at least 15 days.
2. Minimum term. On this issue, the opinions of various theological schools differ. According to the Hanafis, menstruation should last at least three days. Theologians of the Shafi'i madhhab are sure that the shortest period of Haida is a day. Malikits believe that even one drop of blood, which is allocated during the cycle, is menstrual.
3. Maximum term. According to the theologians of the Hanafi madhhab, the menstrual cycle should be no more than 10 days, while the Shafi'is and Malikis believe that the longest period of Haida is 15 days.
Uterine bleeding that does not fit into the above framework is istihad. For example, if the bleeding lasted for an hour, then according to the Hanafi and Shafi'i madhhab it is istihad, and according to the Maliki it refers to menstruation. Accordingly, the discharge that lasted for more than ten (according to the Hanafi madhhab) or fifteen (according to the Maliki and Shafi'i) days also refers to istihad.
These restrictions are conditional, since each organism has its own unique characteristics. Therefore, a woman should independently determine the boundaries of menstruation and istihad.
Performing namaz during the period of haida and istihad
During the period of menstruation, a woman is in a state of ritual pollution and is forbidden to her. In addition, she does not need to make up for missed prayers after the end of the haida.
In case of istihad, a woman needs to perform namaz. But because of the constant secretions that spoil ablution, a woman in such a situation belongs to the category of "mazur" (justifiable).
- use items that help reduce discharge (pads, tampons);
- take actions that can reduce bleeding (performing prayer while sitting, slowness when performing movements during prayer), but provided that they actually reduce the discharge;
- keep clothing as clean as possible.
A woman becomes justified if the discharge continues during the time of at least one obligatory prayer. For example, from the beginning of the Maghrib (ahsham-namaz) and until the onset of the isha (yastu-namaz). After the end of istihad, a woman ceases to be a mazur from the moment when the time for the absence of secretions is equal to the period of one fard namaz. If, after a while, the bleeding reappears, then the woman will again become justified as soon as her discharge continues during the time interval of one obligatory prayer.
In the state of mazur, a woman has the right to perform ablution once and with him perform one obligatory prayer and several. Even if the discharge occurs during the performance of rak'ahs. If a woman reads several obligatory prayers in one time period (for example, because she did not do it on time), she has the right to read all the missed prayers with one ghusl or taharat. When a Muslim woman performs all prayers at a strictly allotted time, then before each obligatory prayer, ablution must be renewed.
At the same time, a woman in this state should minimize the time interval between taharat and prayer. In other words, she needs to start praying immediately after washing, without being distracted by any other business. Time delays are permissible only for preparation for prayer - changing clothes, laying out a rug, etc. According to some theologians, if a woman in this state after washing and before namaz did something that has nothing to do with prayer, then her ritual cleansing is considered invalid (examples of such actions: drank water, wrote an SMS, talked with someone about the mundane etc.).
Prohibitions during menstruation (haida)
1. Namaz. During menstruation, women are forbidden to pray, and after the end of the haida, missed prayers do not need to be replenished.
The Prophet Muhammad (s.g.v.), addressing his daughter Fatima (r.a.), said: "When you have your period, then do not perform namaz, and when they stop, perform ghusl and start praying" (Bukhari, Muslim).
2. Observance of the fast. Another indulgence can be considered a prohibition to keep, since a Muslim woman during the Haida period is in a state of ritual desecration. But, unlike namaz, the missed days of fasting will still need to be replenished until the next month of Ramadan.
Once the Final Messenger of Allah (sgv) addressed the women with the words: "Shouldn't a believer stop praying and fasting during menstruation?" To which they answered him: "Yes." Then he told them: “This is imperfection (women) in matters of religion "(Bukhari, Muslim).
3. Visiting mosques. At the onset of menstruation, Muslim women do not want to go to mosques. The mercy of the worlds Muhammad (sgv) admonished: “Let the girls, and those behind the curtains (in this case, marriageable girls are meant - approx. Islam . Global ), and those with monthly ones participate in good deeds and dua to the Lord of the worlds. But for those who have Haid, it is advisable not to visit mosques ”(Bukhari).
However, not all theologians share this opinion. Among Muslim scholars there is a point of view that if a woman has an urgent need to visit a mosque, then she can do it. For example, if she works in the "House of Allah". But in this case, she should be as careful as possible about the desecration of the place of worship and use modern means of hygiene.
4. A detour around the Kaaba. Once the Messenger of the Almighty (s.g.v.) went with (r.a.) to Mecca to perform the hajj. But on the way, she started menstruating. Learning about this, the Prophet (s.g.v.) turned to her: “Do everything that is due to a pilgrim, but do not go around the House (i.e. Kaaba - approx. ed.) "(Bukhari, Muslim).
5. Touching the Holy Quran and reading suras. In this case, the Book of Allah is meant with the original text in Arabic. Reading the translation in Russian, Turkish or other languages is not prohibited. But in some cases, it is still allowed to read the Qur'an in Arabic:
- if the verses are applied as dua to the Almighty;
- for His praise and remembrance;
- while receiving education (if a woman learns to read suras in a madrasah or on her own);
- before starting any important business.
6. Intimacy. Women during menstruation are strictly forbidden with their husbands. In this case, it should be understood that we are talking about sexual intercourse. As such, touching, such as hugging, is permissible as long as it does not lead to sexual intimacy.
In one of the hadiths, transmitted from the words of Aisha (r.a.), it is said: “When I had my period, he told me to put on an izar (women's clothing that covers the genitals - approx. Islam . Global ) and then touched me ”(Bukhari, Muslim).
At the same time, the spouses, during the period when the wife has Hyde, are allowed to sleep side by side, on the same bed. The Prophet (s.g.v.) asked Aisha (r.a.): "Do you have your period?" To which she replied: "Yes." And then He called her and laid her next to him ”(Bukhari, Muslim).
7. Divorce. During menstruation, women are not allowed to divorce their husbands. If the husband still spoke, then he is considered valid, but in this situation he is obliged to return his wife.
Intermittent menstruation
In women, it also happens that the menstrual cycle can be interrupted for a certain period, and then resume again. How to be in this situation?
If a woman had a break for more than a day and there was no spotting, then the woman is considered cleansed. If, after a specified period of time, spotting reappears, then this is considered menstruation.
Let's consider a specific example. The woman had the usual spotting for three days. On the fourth day, they disappeared and were absent for exactly one day. On the fifth day they reappeared and continued for three more days.
In the described case, the fourth day is considered clean, that is, on this day a woman can perform namaz, read the Koran, and so on. The rest of the days are menstruation. If the discharge on the fourth day was not absent for a day, but for a couple of hours, then this day will also be considered a Hyde period.
The complete end of the menstrual cycle is the moment when the woman's bleeding completely disappears, and only transparent ones remain.
After the end of menstruation, a woman must definitely perform (ghusl) in order to cleanse herself from the state of ritual pollution. Only after that, she can pray, read the Koran and touch the Holy Book. Without complete ablution, she is only allowed to fast, but in this case it is better to purify herself.
In the name of Allah the Merciful, the Most Merciful. All praise and thanks to Allah, peace and blessings on His Messenger.
Thank you for your trust. We appeal to Allah Almighty to illuminate our hearts for truth and grant us blessings in this world and on the Day of Judgment. Amine.
1. In the Sharia there is no prohibition that a woman during menstruation or in another kind of Janabah state, enter the mosque, pass through it or attend classes and the like.
2. However, a woman who has periods, postpartum bleeding or istihad should use proper hygiene products to prevent contamination of the mosque.
3. Also, if the space of the mosque is limited, it is advisable to leave it during prayers in order to provide a place for other women to pray.
The Al-Azhar Fataw Council responded to a question:
“Women during menstruation or postnatal cleansing, like any person in a state of Janabah, are allowed to enter the mosque in order to pass, satisfy some need, attend educational classes, etc. There is no prohibition in this regard.
This opinion is shared by Ibn Hazm, Al-Muzani and Daud. They draw on several pieces of evidence. These include what Ibn Hazm said in his book “Al-Muhalla bi l-Atar”: “The mother of the faithful, Aisha (may Allah be pleased with her), said:“ The black slave woman belonged to the Arab tribe, whom they freed. This girl came to the Prophet Muhammad (peace and blessings of Allaah be upon him) and converted to Islam. She had a tent or a small room with a low roof in a mosque. "
That is, she was allowed to stay inside the mosque of the Prophet (peace and blessings of Allaah be upon him), despite the fact that women usually have menstruation. However, the Prophet (peace and blessings of Allaah be upon him) did not forbid her to stay in the mosque.
In another message, Abu Hurayrah (may Allah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) met him on one of the streets of Medina, while he (Abu Hurayrah) was in a state of Janaba - so he hurried away and performed ritual ablution (ghusl). The Prophet (peace and blessings of Allaah be upon him) noticed his absence, and when he returned, he asked:
"Where have you been, Abu Hurayrah?"
He replied: "O Messenger of Allah, you met me when I was in the state of Janaba, and I did not want to sit in your presence until I performed ghusl." The Prophet (peace and blessings of Allaah be upon him) said:
“Subhan Allah! The believer never becomes unclean (najis) "(Al-Bukhari, Muslim).
The people of the Suffah stayed overnight in the mosque in the presence of the Prophet Muhammad (peace and blessings of Allaah be upon him), and of course there were those among them who had wet dreams. However, the Prophet (peace and blessings of Allaah be upon him) never forbade them to stay overnight in his mosque.
On the other hand, some scholars argued that it is unacceptable for women during menstruation and the postpartum period to enter the mosque if there is no need, such as seeking protection, etc. However, some other scholars categorically forbade entering the mosque even in such cases.
Abu Dawood, Ibn Majah, Al-Bayhaqi and Ibn Khuzaimah reported that Aisha (may Allah be pleased with her) reported that the Prophet Muhammad (peace and blessings of Allaah be upon him) said:
"The mosque is prohibited for women with periods and anyone who is in the state of Janaba."
But here it should be noted that all the narrators mentioned in the chain of transmission of this hadith are unreliable, and the hadiths from them are considered weak. The chain of transmission included Jassra bint Daja, and Al-Bukhari commented that her narratives should be revisited.
In his book Al-Jarh wa l-Taadil, Ibn Abu Hatim mentioned that the unknown Fleet Ibn Khalifa, who transmitted the hadith from Jassra through Aisha, is also included in the narrative chain.
The entire text of the hadith is considered weak. This opinion was supported by Al-Khattabi in Maalim al-Sunan, Ibn al-Qayyim in Tahdib al-Sunan, An-Nawawi in Al-Majmoo and Ibn Hazm in Al-Muhalla. Ibn Hazm said that this hadith is false.
The view that allows menstruating women, like any person in a state of Janabah, to enter a mosque also supports the fact that non-Muslims are not prohibited from attending the mosque.
During the time of the Prophet Muhammad (peace and blessings of Allaah be upon him), non-Muslims often entered the mosque to accept Islam, to convey a message (to the Prophet), or for the purpose of discussion and debate, as in the case of the Christian delegation from Najran, which remained in the mosque and installed in its corner their tents for a few days. Likewise, Christians in Abyssinia performed spear dances in the Prophet's mosque in the presence of the Prophet (peace and blessings of Allaah be upon him) and his companions.
Since non-Muslims are allowed to enter the mosque, it can be concluded that Muslim women during their menstruation and anyone in a state of Janabah are also allowed to enter the mosque to attend classes, study and teach the Qur'an.
And if it is permissible for a woman during menstruation and a man in a state of Janaba to enter the mosque when needed, for example, to rest or seek refuge from the heat, then it is even more expedient to enter there in order to seek or transfer knowledge.
Anyone who claims that a woman is forbidden to enter the mosque during her period so as not to stain the place where people pray with blood, you can argue that women nowadays use reliable personal hygiene products. Moreover, a woman during istihad (intermenstrual bleeding) is allowed to fast, pray and attend religious meetings in the mosque.
Aisha (may Allah be pleased with her) said: “One of the wives of the Prophet Muhammad (peace and blessings of Allaah be upon him) practiced itikaf (retreat in a mosque for the purpose of worship) with him, while she had intermenstrual bleeding (istihad) ... She saw blood, and sometimes we put a tray under her when she prayed ”(Al-Bukhari).
If the reason why someone forbids a woman to enter the mosque during her period is the fear of blood leakage, then this state can be compared with istihad: women in this state were allowed to enter the mosque of the Prophet (peace and blessings of Allaah be upon him) during his lifetime ... Why should we ask our women to refrain from visiting mosques, especially when new, reliable hygiene products are available to them today? In addition, women nowadays more than ever need religious knowledge, and attending religious meetings and Islamic circles will benefit them.
So, in the Shariah there is no prohibition on women during menstruation, as well as any person in a state of Janaba to enter the mosque, pass through it or attend classes there, etc. However, a woman who has periods, postpartum or intermenstrual bleeding should use the appropriate means. hygiene to prevent pollution of the mosque. It is also recommended, if the space of the mosque is limited, to leave it during prayer, so as not to embarrass the praying women. "
Allah Almighty knows best.
