Topical questions about fasting in Ramadan. How to perform ablution during fasting

Full obligatory ablution is a ritual bathing.

It should be done:

1. Men and women after intercourse, even if it has not been completed.

2. Men and women after orgasm, regardless of where, how and under what circumstances it happened.

3. Women after cleansing from menstruation.

4. Women after cleansing from postpartum or post-abortion discharge.

5. It is also necessary to completely wash the body of the deceased.

What is forbidden for someone who is required to perform ablution?

Without the obligatory full washing of the body after its violation, for the reasons stated above, it is forbidden (haram): to perform prayer, to do suddatilavata and shukra, to touch and wear the Qur'an, to read something from the Qur'an (from a book or by heart), to perform tawaf (seven-fold bypass Kaaba) and be inside the mosque.

For women during menstruation, postpartum and post-abortion discharge, all this is prohibited from the moment these discharges begin. In addition, during menstruation, postpartum and post-abortion discharge, women are prohibited from fasting. But when the allocations stop, the ban on fasting is lifted, even if the woman has not bathed yet.

During such periods, spouses are forbidden to have sexual contact, the husband cannot touch the body of his wife without a barrier between the navel and knees. The wife is also obliged to forbid her husband from doing this. Only after cleansing from menstruation or post-natal and post-abortion discharge and performing a mandatory full ablution, all prohibitions associated with these periods are removed.

Without the obligatory full washing of the body after its violation, it is undesirable to eat, drink anything, sleep. It is also undesirable to re-enter intimacy with your wife without first performing a small ablution.

What are the obligatory components (lasso) of complete ablution?

In order for a full ablution to be considered valid, it is necessary, firstly, to make an intention mentally (this is fard) and language (this is a sunnat) at the beginning of ablution, that is, it is necessary to have the intention to perform an obligatory complete ablution: “I intend to perform an obligatory (fard) complete ablution bodies." In this case, it is necessary to associate the intention with the first washed part on the bather's body. Secondly, the water must wash the whole body without leaving the slightest point (that is, the water must flow around the whole body, all its parts, it is not enough just to wet the body or its individual parts). In particular, when bathing, both the hair to the roots and the places under the nails should be washed; there should not be an insulator on the body that interferes with the contact of water with the body, such as nail polish. Before the start of ritual bathing, impurities (najas) must be removed from the body. In women, water must necessarily fall into those places of awrah that are revealed when sitting.

Desirable actions (sunnah) of complete ablution.

Desirable actions of ablution 12: turning towards the Qibla; washing both hands; first performing a small ablution (as for prayer); preliminary cleansing of the folds of the body, where water is difficult to enter; removal of evil spirits in advance; pouring water first on the head, then on the right side, then on the left; hand rubbing everywhere; repeating all this three times; water should be at least three liters; if you bathe after ejaculation, then before bathing you should relieve a small need; reading d‘a after bathing (the one that is read after a small bath).

Under what circumstances is it advisable (sunnah) to bathe?

Bathing is desirable in the following seventeen cases: for Friday prayer; for both holiday prayers; every night of the month of Ramadan; for praying for rain; for prayer of solar and lunar eclipses; after having washed the dead; for a non-believer after accepting Islam; for a madman after he has come to his senses; who lost consciousness after coming to his senses; for dressing ihram; in order to enter Mecca; to stand on Mount Arafah; for an overnight stay in the Muzdalifah valley; for throwing stones at the Jamarat; to circumnavigate the Kaaba.

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Is it possible to rinse your mouth with water from time to time during fasting, take a shower and wash your hair?

Without any doubt, you can. The Prophet Muhammad (peace and blessings of Allah be upon him) himself washed himself, and also simply poured water during fasting, as stated in several authentic hadiths.

Rinse your mouth

As for rinsing the mouth, the Prophet Muhammad clearly told one of the companions that “rinsing the mouth does not break the fast.” From time to time, a fasting person can rinse his mouth in order to eliminate the feeling of dryness in the mouth. This does not affect the validity of the post.

Take a shower

For example, in the set of hadiths of Imam al-Bukhari, there is a hadith from ‘Aisha that “at dawn [when the time for fasting had already come], the prophet Muhammad performed a full ablution (washing of the whole body) and continued to fast” . Showering, bathing, bathing do not affect the validity of the fast. And it does not matter whether there is a need to acquire ritual purity or not.

wash your hair

In the collections of hadiths of Abu Daud and Ahmad ibn Hanbal, there is a hadith that "companions saw how the prophet Muhammad, because of thirst or because of the heat, poured water on his head, while he was fasting" .

Also, for example, in the collection of hadiths of Imam al-Bukhari there is a separate topic “Full washing of the body (bathing) for fasting”, where he collected, among other things, the opinions of his companions that you can rinse your mouth during fasting, taste food, use miswak, wash, bathe, visit a bath, etc. Here are a few quotes:

- “The companion of the Prophet Muhammad Ibn ‘Umar dipped his clothes in water and then put it on [thus making it easier for himself to fast in hot weather]”;

I emphasize that everything previously mentioned is not forbidden in any way, even if it is used not only for cleanliness of the body, but also to alleviate the condition of the fasting person.

When rinsing the mouth during ablution, can fasting be broken? Magomed.

Rinsing the mouth does not break the fast.

Is it possible to rinse the mouth while performing ablution, given that when rinsing, thirst is quenched a little.

Yes, you can, the main thing is not to swallow water.

Is fasting broken if you accidentally swallow water while rinsing your mouth when you take taharat (you perform ablution)? Ilshat.

The main one is the opinion that fasting is not violated because of this.

The proof is also a verse from the Qur'an:

“If you made a mistake in something, then there is no sin on you. However, [it, sin, is] when there is a heart intention [when a person deliberately commits evil or a crime with the knowledge that it is sinful]. Allah (God, Lord) is Forgiving and infinitely Merciful [and therefore, while a person is alive, there is an opportunity to repent and improve] ”(see).

Imam al-Bukhari in his collection of hadith quotes the words of the famous Muslim scholar ‘Ata. Regarding the accidental entry of water into the larynx (accidentally swallowing it) while rinsing the mouth and washing the nose while performing ablution, the scholar said: “If it did not depend on the person (happened by accident), then there is nothing to worry about.” That is, it does not affect the validity of the post. The person happily continues to fast.

Is it necessary to reimburse the days of fasting in Ramadan if water accidentally gets into the throat while rinsing the mouth? Ahmed.

This is not taken into account if there was no intentional ingestion of water. The Prophet Muhammad (peace and blessings of God be upon him) said: “The Almighty has forgiven my followers what they did by mistake [unintentionally], as well as what they did out of forgetfulness and under duress”; “My ummah (my followers) will not be questioned for what was done by mistake [unintentionally], for what was done out of forgetfulness and for what was done under compulsion.”

The Prophet Muhammad (peace and blessings of Allah be upon him) called: “Rinse your nose thoroughly with water [performing ritual ablution], except when you are fasting.” Therefore, ablution (small or complete) is performed during the fasting period in the usual manner with washing the mouth and nose, the only thing is that it is important not to overdo it.

Is it possible to wash in the shower during fasting, swim in the pool or in the sea?

Yes, you can. There are no restrictions on the use of water during fasting, except for drinking.

The essence of fasting is to abstain from food, drink and sexual intercourse during the daytime. If you swim or bathe without swallowing water, then this does not break your fast during the day.

Opinions about the restriction on bathing during fasting, which you can find on the Internet, have been from the very beginning of the formation of Muslim theology. But! These are just speculations, they have no basis, much less a reliable canonical justification (Quran and Sunnah).

You say that you can swim in the river during fasting in Ramadan, but our imams forbade it. Please provide an ayat or hadeeth about the permissibility of this. Khurshed, Tajikistan.

There is no ayat or hadith about the prohibition, and therefore it is allowed. You are not me, but they should be asked to bring an ayat or a hadith, because they, your local imams, forbid, and therefore they must give a clear and reliable argument - an ayat or a hadith. If there is none, then this is their personal judgment, speculation that they can follow in their own lives, but do not have the right to impose on others.

There is a well-known rule in Muslim canons: "Everything that is not prohibited remains permitted." A medical strong and reasoned recommendation (similar to the case of smoking) or some factor relating to an individual, a certain group of people or society can, for example, translate what is allowed into the category of forbidden or undesirable. And one more theological rule: "If there is no argument (from the Koran or Sunnah) in favor of the ban, then it is done in a way that is simpler and easier for a person."

Let me also remind you of the verse from the Qur'an:

“Tell me who forbade the decorations of Allah (God, Lord) [everything that pleases the eye and heart, good, elegant, refined; lawful], which He brought forth for the people, and good things (from food)?! Tell me, this [the ability to use the beauties of life in moderation and without waste] is allowed for believers [as well as for everyone else, although some unreasonably invent prohibitions for themselves] in this life, but on the Day of Judgment [and after it, heavenly beauty, grace ] - only for believers. Similarly, We [says the Lord of the worlds] explain the signs for literate people [to learn lessons that help them become happy in both worlds] ”().

Is it true that ablution for prayer-prayer can be done while in the salty sea, while several times completely plunging into the water? Said.

Sea water is suitable for ablution. There are reliable hadiths on this subject: “Sea water is suitable for ablution, and what died in the sea [that is, lives in it] is halal [allowed for eating]”; "Sea water is very pure [suitable for ritual bathing]". Read about options for small and full ablutions in my book "Muslim Law 1-2".

Is it possible to do water aerobics during fasting? When you do exercises, it happens that water is involuntarily swallowed. A.

Water cannot be swallowed. It is also impossible to do something that obviously leads to the ingestion of water. Estimate the degree of probability yourself. Deliberately swallowing water breaks the fast. In fasting, do not do water aerobics, but just aerobics.

Due to the working conditions, I have to take a shower every day. Does it affect the post in any way? Kumush.

No, it doesn't, even if you take five or ten showers while fasting during the day. I remind you that fasting is abstaining from food, drink and sexual intercourse from the beginning of the morning dawn until sunset, immediately after which all this becomes permissible.

Before the beginning of the first day of fasting, I bathed, but did not say anything during the bath. Was my post valid? Bilan.

Bathing and fasting are not related to each other.

If I fast and take a bath from the heat, will that break the fast? Magomed.

No, it won't. For example, a companion of the Prophet Muhammad, Anas ibn Malik, said: “Indeed, I have a pool in which I dive while fasting.” Imam al-Bukhari mentions this in his collection of hadiths.

Is the fast broken if water enters through the ear? Isa.

Water cannot enter the digestive tract through the ear, and this breaks the fast. In your case, the post is not violated.

Is it possible to take medicinal baths during the holy month of Ramadan? Diana, 26 years old.

You can, no doubt.

Is it possible to wash in the bath during the day while you are fasting? Rustam.

Yes, you can.

During the holy month of Ramadan, is it allowed to shave during the day, as well as use cream, wash your hair, cut your hair, use incense? Tair, 21 years old.

Undoubtedly. All this is allowed. There are no disagreements regarding the points you listed in the scientific community of Muslim theologians. For example, some companions of the Prophet Muhammad during fasting days smeared the body with various beneficial oils so that the skin would be saturated with them. Ibn Mas'ud even called for this, as mentioned by Imam al-Bukhari in the collection of hadiths.

Imam al-'Asqalani in his well-known multi-volume commentary on the set of hadiths of Imam al-Bukhari in the context you mentioned emphasizes: , decent appearance), use of (healthy and fragrant) oils” .

The Prophet Muhammad himself (peace and blessings of God be upon him) was very fond of fragrant oils, urged cleanliness of the body and clothes, and also announced that a pleasant smell attracts angels.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 571 and 572, hadiths No. 1925 and 1926 (from ‘Aisha and Umm Salama), as well as p. 573, hadith no. 1930; Abu Dawud S. Sunan abi dawud. S. 269, Hadith No. 2365, Sahih.

Hadith from ‘Umar; St. X. Ahmad and Abu Dawud. See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 270, hadith No. 2385, "sahih"; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224, hadith No. 1647 and an explanation to it.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573, hadith No. 1930.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 193.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 269, hadith No. 2365, "sahih"; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224, hadith No. 1648 and an explanation to it.

A piece of twig that acts as a brush and paste at the same time. It has a pronounced taste. Cleans teeth and whitens. In the time of the Prophet Muhammad, it was the miswak (sivak) that maintained the cleanliness of the oral cavity. And today he has not gone out of practice.

All of them are given by Imam al-Bukhari at the beginning of the mentioned topic. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573, before Hadith No. 1930.

‘Amir ash-Sha‘bi (19-103 AH) is one of the greatest muhaddith theologians of the first generation after the death of the Prophet Muhammad. Born and lived in Kufa. See: ‘Umar Rida Kahalya. Mu‘jam al-muallifin [Dictionary of short biographies of scientists]. In 4 volumes. Beirut: al-Risalya, 2015. Vol. 2. S. 27.

Al-Hasan ibn Yasar al-Basri (21–110 AH; 642–728) is a well-known faqih, muhaddis, mufassir. Theologian of the first generation after the death of the Prophet. He was the imam (spiritual leader) of the city of Basra; considered the most learned man of his time. Born in Medina. He grew up under the tutelage of Imam ‘Ali ibn Abu Talib. He was especially noted for his eloquence, wisdom and courage. Died in Basra. See: al-Zirikli H. Al-a‘lam. Kamus tarajim. In 8 volumes. Beirut: al-‘Ilm lil-myalyain, 1986. V. 2. S. 226, 227.

See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 193.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573.

For more details on this, see, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000, vol. 5, pp. 192–194; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 11, pp. 16–18.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 574; ‘Ali Jum’a M. Fatawa ‘asriyya. T. 1. S. 97, 98.

See, for example: as-Sabuni M. Mukhtasar tafsir ibn kasir [Abbreviated tafsir of Ibn Kasir]. In 3 volumes. Beirut: al-Kalam, [b. G.]. T. 3. S. 82.

‘Ata’ ibn abu Rabah (died 114 AH) is one of the most famous scholars of the first generation after the death of the Prophet Muhammad. Supervised the writing and issuance of theological conclusions (fatwas) in Mecca.

Hadith from Abu Dharr, Ibn ‘Abbas and others; St. X. Ibn Maja, at-Tabarani and al-Hakim. See, for example: Ibn Maja M. Sunan. 1999, p. 221, hadith no. 2043, "sahih"; al-Suyuty J. Al-jami ‘as-sagyr. S. 106, Hadith No. 1705, Sahih.

Hadith from Sawban; St. X. at-Tabarani. See, for example: as-Suyuty J. Al-jami‘ as-sagyr. S. 273, hadith no. 4461, "sahih".

In the summer of 2010, there was a strong smog in Moscow for a long period due to fires in the Moscow region.

See, for example: ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224.

See: Abu Dawud S. Sunan abi daud. S. 269, Hadith No. 2366, Sahih.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18, Beirut: al-Kutub al-‘ilmiya, 2000, vol. 5, pp. 192–194, explanatory notes on hadiths 1930–1932; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224, explanation to hadiths No. 1647 and 1648.

See, for example: an-Nadwa A. Al-kawa'id al-fiqhiya [Canonical Rules]. Damascus: al-Kalam, 1991, p. 107.

See, for example: an-Nadwa A. Al-kawa'id al-fiqhiya. S. 108.

Hadith from Abu Hurairah and others. See, for example: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002, p. 40, hadith no. 69; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. V. 1. S. 265 and 306.

Hadith from Ibn ‘Abbas; St. X. al-Hakim. See, for example: See: as-Suyuty J. Al-jami‘ as-sagyr. S. 475, Hadith No. 7756, Sahih.

See, for example: Mahmoud A. Fatawa [Fatwas]. In 2 vols. Cairo: al-Ma'arif, [b. G.]. T. 2. S. 52.

See: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573.

For more details, see, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. V 18 t., 2000. T. 5. S. 194; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. In 25 vols. T. 11. S. 18.

See: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 192, 193.

See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 193.

See, for example: Ibn Qayyim al-Jawziya. Zadul-ma'ad fi hadi khair al-'ibad [Provisions of eternity from the inheritance of the best of slaves (God)]. In 6 volumes. Beirut: al-Risalya, 2014. V. 4. S. 256 and 257.

Q: I have obsessive-compulsive disorder in matters of worship, especially when it comes to cleansing. When menstruation comes, I do not wait for the appearance of clean discharge, but perform a full bath as soon as any discharge disappears, because I feel that I am sinning by not praying. I perform a full bath after menstruation twice or more times.

Two days before the onset of Ramadan, I performed a full bath (ghusl), but after 24 hours I saw brown, closer to a reddish color, discharge. I wiped off the traces of discharge with a handkerchief and performed a full bath at night, intending to fast on the first day of Ramadan. I fasted the first day, the second ... But on the second day of Ramadan, during the sunset prayer, I saw a small amount of yellowish, sandy discharge. But I did not perform ablution again, but continued to fast until the end of Ramadan. Now, after Ramadan, I feel that I have committed a sin, that my fast was wrong, and that I need to make amends for all those days.

I ask you to answer: is my fasting correct, or do I need to fast again?

Answer: Praise be to Allah.

First: Healing from promptings.

There are two simple things you can do to heal from promptings and obsessions.

The first is the numerous remembrance of Allah Almighty and worship. This is the path that gives peace to the soul and repels Shaitan and his insinuations. As Allah Almighty said:

الَّذِينَ آَمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

“They have believed, and their hearts are comforted by the remembrance of Allah. Is it not the remembrance of Allah that comforts hearts? (Sura "ar-Ra'ad", ayat 28),

مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ . فَإِذَا قَرَأْتَ الْقُرْآَنَ فَاسْتَعِذْ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ . إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آَمَنُوا وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

“Believing men and women who have done righteousness, We will certainly give a beautiful life and reward for the best of what they did.

When you read the Qur'an, then seek protection from Allah from the devil, the exiled, the beaten.

Verily, he has no power over those who believe and trust only in their Lord.” (surah an-Nakhl, verses 97-99), as well as:

قُلْ أَعُوذُ بِرَبِّ النَّاسِ . مَلِكِ النَّاسِ . إِلَهِ النَّاسِ . مِنْ شَرِّ الْوَسْوَاسِ الْخَنَّاسِ . الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ . مِنَ الْجِنَّةِ وَالنَّاسِ

“Say: “I seek refuge with the Lord of people, the King of people, the God of people from the evil of the tempter, disappearing [at the mention of the name of Allah], tempting the hearts of living creatures, and comes from genies and people” ” (Sura An-Nas).

Ibn Kathir, may Allah have mercy on him, in his work on the interpretation of the Qur'an said: "Sa'id ibn Jubayr transmitted from Ibn 'Abbas the interpretation of the words of Allah" ... from the evil of the tempter that disappears ":" Satan sits on the heart of a person, and if he shows negligence and will not be attentive, then Satan will goad him. If a person remembers Allah, then Satan will hide. Mujahid and Qatadah also said. Al-Mu'tamir ibn Suleiman narrated from his father: “I was told that Satan, or the one who incites and whispers, sows insinuations in the heart of a person during sadness and joy. And if a person remembers Allah, then he will hide.

Second: move away from the promptings, do not pay attention to them, get distracted and not respond to them. These are effective means for getting rid of promptings.

And even if it seems a little complicated at first, it is actually easy. You should try, make every effort in the fight against them and turn to Allah Almighty for help. Allah Almighty said:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

“And those who fight for Us, We will certainly lead in Our ways. Indeed, Allah is with those who do good!” (Sura Al-‘Ankabut, verse 69).

Ibn Hajar al-Makki (may Allah have mercy on him) was asked about instigation, is there a cure for them?

He replied: “There is an effective remedy for them, and that is to withdraw from them completely. If there are doubts in the soul about what happened, and the person does not pay attention to them, then they are not strengthened in the heart. After a while they leave. This remedy was used by people in the treatment of this scourge. If a person begins to listen to them and act in accordance with them, then they will continue to increase until the person goes crazy. Or until the worst happens. And we observed this in many of those people who suffered from promptings, listened to them and to the shaitans ”(al-Fataua-l-fiqhiyatu-l-kubra. T. 1. C. 149).

Secondly.

Clearing of menstruation is indicated by one of two signs. The first sign is the complete absence of any discharge. If a woman uses cotton wool or the like, then there will be no discharge left on her: no blood, no cloudy, no yellowish discharge. The second sign is the release of white, known to women, discharge.

Be sure to fully verify the cleansing and take your time. Al-Bukhari in his book called one of the chapters: “The chapter on the beginning and end of menstruation, and that women sent boxes with a piece of cotton, on which there was a yellowish discharge, and she ('Aisha) said:“ Do not hurry until you will not see a white discharge come out, "indicating that this is a cleansing from menstruation."

Imam Malik narrated this hadeeth in Al-muwatta (No. 130).

Third.

If you did not have any discharge, and you performed a full ablution, and then found out brown or yellow discharge, then they do not harm you. Since brown and yellow discharge after menstruation is not it. This is indicated by a hadith from Umm ‘Atiyah, may Allah be pleased with her: “We did not consider brownish and yellowish discharge after cleansing to be anything” (Abu Dawud No. 307). Al-Albani in Sahih Abi Dawud said that the hadeeth is authentic.

There is no sin on the woman who postponed ablution and prayer until she was convinced of the end of menstruation. On the contrary, she is obliged to do just that, because it is forbidden to pray with menstruation.

Fourth.

Assuming that you really performed a full ablution before purification and did not perform ablution afterwards, then the fast of the first and second days of Ramadan will be invalid. Since the menstruation has not yet ended. As for the following days, the fast is correct. Because performing a full bath after menstruation or sexual intercourse is not a condition for fasting.

Therefore, if you performed the first ablution (ghusl) without finding any discharge at all, then your ablution is correct, and so is the fast.

If you rushed, having performed ablution and fasting, when there were still discharges (that is, purification had not yet come - approx. Per.), then you are obliged to compensate for the fast of the first and second days. As for the rest of the days of fasting, they are true, and you are not obliged to compensate anything.

We ask Allah Almighty to help and strengthen you on a straight path.

And Allah knows best.

Islam Question and Answer website

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All information on this site is published outside the scope of missionary activity and is intended exclusively for Muslims! The views and opinions published in this article are those of the authors and do not necessarily reflect the views and opinions of the site administration

I recently heard that if a person enters a mosque in a state of great defilement (without a ghusl), then he leaves Islam. Can you please tell me how reliable this is?
Mambet

Answer:
This act does not take a person out of Islam, however, entering the mosque without having a big ablution (ghusl) is prohibited (haram).

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Can a Muslim marry a Christian girl?
Rimma

Answer:
A Muslim can marry a Christian.

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Assalyamu alaikum.
I work as a cook. I do my morning prayer before work. During the working day, I do not have the opportunity to perform az-zuhr, al-asr, maghrib prayers. We finish late. When I come home, I perform all the missed prayers, but only fards. Is it a sin? I work on a schedule of 3 through 3. On weekends, I perform prayers on time.
Susan

Answer:
Making up for missed prayers is not a sin, on the contrary, this action is obligatory. As for the untimely performance of prayer, this is sinful as much as you have the opportunity to perform it in a timely manner, i.e. if there is at least a short time break during which it is possible to perform obligatory (fard) prayer, then it is sinful not to perform prayer during this break. If there is no way to perform the prayer in time, combine the Zuhr prayer with the Asr prayer, performing them at work, and the Maghrib prayer with Isha prayer, performing them at home.

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A woman has 5 days of menstruation, after they seem to have ended, she takes a ghusl and reads prayer. Then something like this again appears right during prayer - does it spoil her prayer, her ghusl or only taharat? And what should she do in this case?
Thanks in advance for your reply.
Amir

Answer:
If, after a woman's period has ended, blood comes out again, a small ablution (taharat) is violated, therefore, prayer is also violated if this happens during its performance, a large ablution (ghusl) is not violated. In this case, it is necessary to wait for the bleeding to stop, perform a small ablution and perform the violated prayer again. If the continuous flow of blood does not allow prayer to be performed on time, it is necessary to take ablution, which, taking into account these difficult circumstances, will be violated after the end of the prayer time.

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Prayer times in Almaty.
Aizhan

Answer:
To view the prayer times, use the link:
www.meshet.kz

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Assalyamu alaikum!
I would like to know your opinion on the following thought. Very often I am told that a real Muslim should not keep a dog, as it is an "unclean animal". Is any dog ​​"unclean", or if it is engaged in work useful to a person, is it an exception?
Thank you.
Daniel

Answer:
Firstly. The dog is not an unclean animal, it is the same creation of the Almighty, like all the rest. The bottom line is that the saliva of a dog is an impurity, which, if it gets on clothes, makes these clothes unsuitable for prayer.
Secondly, indeed, it is better not to keep a dog in the house, since it is extremely difficult to maintain the ritual cleanliness of clothing, the place of prayer, etc. bring down Divine grace and lift up our prayers to the Almighty. As for the use of dogs for protection and hunting, this is quite acceptable.

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1) At the time of marriage, she changed her maiden name to her husband's name. Now divorced. I heard that according to Islam you can not change the last name. Should I return my maiden name officially, that is, change it in my passport?
2) The name Lira, they say, is also not Islamic. Should it be changed?
Lyra

Answer:
1) According to the rules of Islamic law, it is forbidden to classify oneself as a member of a foreign family, i.e. change your real name. Russian women who are married often have two surnames, one real name is often called her maiden name, the other is formally called her "husband's surname". Given the above, we can conclude that in this case there is no reckoning with a strange family, since everyone understands perfectly well that a woman's surname is not always the surname of her father, i.e. there is no deceit here, and therefore no sin either.
2) LYRA (lat. Lyra) - the constellation of the Northern Hemisphere with the bright star Vega.
It is not un-Islamic, but you can change it if you like.

1. First of all, it is necessary to have the intention to perform ablution in order to perform a prayer or simply for the sake of being in a state of ritual purity / 1 / . At the same time, it is important to have a secret intention in the heart, but pronouncing the intention aloud is still desirable.

2. As in the performance of any other charitable deed, it is advisable for the believer to say “bismil-lyahi rrahmani rrahim” (“in the name of God, whose mercy is boundless and eternal”), thereby asking for God's blessing and help.

3. Wash hands up to and including the wrists three times, remembering to rinse between the fingers. If there is a ring or ring, they should be removed or, moving slightly, try to wash the skin under them /2/.

4. Rinse your mouth three times, drawing water with your right hand.

5. Rinse your nose three times, drawing water with your right hand and blowing your nose with your left.

6. Wash your face three times.

7. Wash hands three times up to the elbow inclusive (first right, then left) / 3 /.

8. Wipe the hair of the head with wet hands (at least 1/4 of the hair) /4/.

9. Then wash your hands and wipe the inside and outside of the ears / 5 / ; wipe the neck with the front (back) part of the hands / 6 / .

10. Wash the feet three times up to and including the ankles, remembering to rinse between the toes, starting with the little toe of the right foot and ending with the little toe of the left. Wash the right foot first, then the left /7/.

After or during ablution, a person can dry the washed parts of the body using a towel.

At the end, it is desirable /8/ to say the following words:

“Ashkhadu allaya ilyayahe illa llaahu wahdehu laya shariykya lyakh, wa ashkhadu anna muhammadan ‘abduhu wa rasuulyuh.
Allahumma-j'alnii minat-tavvaabiin, vej'alnii minel-mutatohhiriin.
Subhaanakyal-laahumma va bihamdik, ashhadu allaya ilyayahe illaya ente, astagfirukya va atuubu ilyayk.
Wa sally, allaahumma ‘alaya sayyidina muhammad wa ‘ala eeli muhammad.”

أَشْهَدُ أَنْ لاَ إلَهَ إلاَّ الله ُ وَحْدَهُ لاَ شَريِكَ لَهُ ،
وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُ.
اَللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ
وَ اجْعَلْنِي مِنَ المْتُـَطَهِّرِينَ.
سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ أَشْهَدُ أَنْ لاَ إلَهَ إلاَّ أَنْتَ
أَسْـتَـغـْفِرُكَ وَ أَتوُبُ إلَيْكَ.
وَ صَلِّ اللَّهُمَّ عَلىَ سَيِّدِنَا مُحَمَّدٍ وَ عَلىَ آلِ مُحَمَّدٍ .

“I testify that there is no god but the One Lord, Who has no partners (He does not share His power with anyone). And I bear witness that Muhammad is His servant and messenger.
O Allah! Count me among the penitent and extremely pure.
I praise You, O Lord, and thank You. I testify that there is no god but You. I ask You for forgiveness and I repent before You.
May God bless Muhammad and his family."

The Prophet (peace and blessings of the Lord be upon him) said: “If one of you performs ablution and says after that: “Ashkhadu allaya ilyayahe illa llaahu wahdehu laya shariykya lyakh, wa ashhadu anna muhammadan ‘abduhu wa rasuulukh. Allahumma-j'alnii minat-tavvaabiin, vej'alnii minel-mutatohhiriin. Subhaanakyal-laahumma va bihamdik, ashhadu allaya ilyayahe illaya ente, astagfirukya wa atuubu ilyayk” , for this, eight gates of Paradise will open, through any of which he can pass [if death befalls him]” / 9 /.

According to the great Muslim theologian Imam al-Nawawi and other scholars, "it is desirable to pronounce these words even after a full ablution (ghusl)" /10/.

Regarding other prayers (du'a) recited by some believers during ablution, Imam al-Nawawi noted that "prayers (du'a) read by some during ablution while washing certain parts of the body are not canonically justified and were not mentioned by theologians. early Islamic period "/11/. In addition, according to the opinion of the theologian Ibn al-Salah / 12 /, “about the necessity or desirability of this [i.e. e. reciting du‘a prayers while washing individual parts of the body] there is not a single reliable hadith ”/13/.

As a result, we can conclude that it is desirable and canonically justified to begin the process of washing with the name of the Creator and complete it with the above prayer.

Water for washing. Ablution can be done with any clean water: fresh, carbonated, mineralized and even salty sea water. The permission of the latter is stated in one of the reliable statements of the Prophet Muhammad (peace and blessings of Allah be upon him): “Sea water is clean and cleansing for you [that is, it is fully suitable for performing small (wudu') and full (ghusl) ablutions] , and the dead in the sea [that is, everything that lives in the sea and died in it / 14 / ] is suitable for eating ” / 15 / .

In addition, snow can be used for ablution /16/, provided that it melts from body heat and the surface to be wiped becomes wet (moist) /17/.

Water descending from heaven and flowing from the earth, in all forms, is permitted for use in performing a small ablution (wudu’) and a full ablution (ghusl) / 18 /.

The Holy Quran says: “We [“We” refers to the greatness of the Creator, but not to His plurality] sent down from heaven clean, cleansing water” (see Holy Quran, 25:48).

/1/ The Prophet Muhammad (peace and blessings of Allah be upon him) emphasized: “Verily, deeds are [estimated] according to intentions” (hadith from ‘Umar; St. H. al-Bukhari and Muslim). The opinion of theologians is unanimous in that in order to receive a reward (savab) before the Almighty for performing a right and good deed, the presence of intention is necessary. The intention from the canonical point of view is the intention of the heart (soul) to do something without fail. See: Mu'jamu lugati al-fuqaha' [Glossary of Theological Terms]. Beirut: an-Nafais, 1988, p. 490.
/2/ Varnishes, paints, glue left on the hands prevent the penetration of water to the skin and nails, so you should carefully consider the process of removing these substances. However, if, by the nature of his professional activity, a person constantly gets dirty with paints or varnishes, then superficial cleansing is enough for him. He falls under the position of "'umumul-balva", he is canonically forgiven ("ma'fuvvun' ankh") that which is difficult to wash off. Naturalness is important, and complications and doubts come from Satan.
The nails of a woman covered with varnish are in no way connected with the performance of prayers and do not affect their usefulness. But as for the full ablution (or small), they will be invalid if performed with painted nails, since water does not pass to the nails due to varnish, therefore, those parts of the body that should be washed during these ritual hygiene procedures are not washed. washed. Regarding the complete ablution, there is one nuance: if, after performing it, a woman remembered that she accidentally forgot to remove the varnish, then she does not need to repeat it again, but it will be enough just to rinse her nails, having previously cleaned them.
It is most practical if a woman uses varnish during her period, when she does not pray.
/3/ “The Prophet liked to start from the right in many matters: in using water for ablution, when combing and putting on shoes” (hadith from ‘Aisha; St. H. al-Bukhari and Muslim). See: An-Nawawi Ya. Riyad as-salihin [Gardens of the well-behaved]. Cairo: al-Mysriya al-lubnaniyya, 1993, p. 300, hadith no. 720. It is possible that in rituals in which the right side precedes the left, the universal idea is reflected that the right side symbolizes goodness (cf. the Russian “pravda” , "rightness", "righteousness"; English "right" - "right", "correct", "fair"; German "richtig" - "right" from "recht" - "right", etc.).
/4/ 1/4 part is a mandatory minimum (fard) for Hanafi theologians. Shafi'i theologians say that even a slight movement of a wet hand through the hair is enough. If desired, you can wipe the entire scalp, which is sunnah.
/5/ For a woman, there is no need to remove earrings from her ears.
/6/ Those scientists who spoke about wiping the neck, referred it to the category of the possible (adab). Most of the theologians believed that rubbing the neck has no canonical justification.
/7/ In case of extreme shortage of water or time, you can limit yourself to points No. 1, 6–8, 10 without repeating three times. To these five points, the scholars of the Shafi'i madhhab add the sixth - the sequence in committing the five mentioned.
If a cast or waterproof bandage is applied to the part of the body that must be washed when performing ablution, then the person wipes over it with a wet hand. In this case, this counts as an actual washing with water.
/8/ See: Az-Zuhaili V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 8 volumes. Damascus: al-Fikr, 1990. T. 1. S. 255.
/9/ Hadith from ‘Umar; St. X. Muslim, Abu Dawud, Ibn Maja and at-Tirmidhi.
/10/ See, for example: As-San'ani M. Subul as-salam [Ways of Peace]. In 4 volumes. Cairo: al-Hadith, 1994. T. 1. S. 80.
/11/ See: As-San'ani M. Subul as-salaam. T. 1. S. 80.
/12/ Abu ‘Amru Taqiyuddin ‘Usman ibn Salah (died in 1245 according to Gregory, in 643 according to Hijri) is a Shafi’i faqih, a well-known muhaddis and commentator (mufassir) of the Holy Quran. He taught in Damascus, where he died. Among his works are Al-fatawa, Al-amali, Ma‘rifatu anwa‘i ‘ilm al-hadith, Sharh al-wasyt.
/13/ See: As-San'ani M. Subul as-salaam. T. 1. S. 80; al-Khatib ash-Shirbini Sh. Mugni al-mukhtaj. T. 1. S. 126, 127.
/14/ For more information about what seafood can be eaten, see: Alyautdinov Sh. Answers to your questions about Islam. M., 2003. S. 54, 55 or on the website www. umma. ru.
/15/ This hadith was transmitted by seven companions of the Prophet. See, for example: Al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban [A noble deed in approaching (to the readers) the set of hadiths of Ibn Habban]. In vol. 18, Beirut: al-Risala, 1991. Vol. 4, p. 49, hadith no. 1243, "sahih", and also p. 51, hadith no. 1244, "hasan".
/16/ This refers to exceptional situations when a person living in northern latitudes, due to circumstances, cannot use water.
/17/ See, for example: ‘Alyaud-din ibn al-‘Attor. Fatawa al-Imam an-Nawawi [Fatwas of Imam an-Nawawi]. Beirut: al-Bashair al-Islamiya, 1990, p. 26.
/18/ See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 1. S. 265.

Both men and women who are about to perform namaz are required to perform a small ablution (wudu), and in order to enter a state of ritual purity after sexual intimacy or pollution, it is necessary to perform a complete ablution (ghusl), that is, cleanse the entire body. This is a prerequisite. Also for women after the end of the period of postpartum cleansing and critical days, ghusl is a fard.

This is bringing the body into a state of ritual purity through ablution (and maskh - running a wet hand over certain parts of the body) according to the appropriate rules. Many rites of worship to Allah cannot be performed without ritual ablution. For example, it is not allowed to perform namaz, tawaf bypass around the Kaaba (during Hajj and Umrah), touch the Holy Quran with hands.

Order of taharat before prayer

1. If possible, it is better to sit on an elevated place, turning your face towards the Qibla and say: "A" uzhu billahi mi-our-shaitanir-rajim "(I seek refuge with Allah Almighty from the evil of the overthrown Satan) and" Bismillahir-rahmanir-rahim " (I begin "with the name of Allah Almighty, Merciful to everyone in this world and Merciful only to those who believe on the Day of Judgment").
2. Wash your hands up to the wrists three times. Rub the fingers of one hand between the fingers of the other. If there are rings or rings on the fingers, then move them so that water gets under them (photo 1).
3. Having said "Bismillah ...", draw water and rinse your mouth three times (photo 2). Brush your teeth using a miswak, and if not, then with your thumb and forefinger (photo 3), then rinse your mouth two more times.
4. After pronouncing "Bismillah ..." water is drawn into the nose (photo 4). If a person does not fast, then bring water to the wings of the nose and draw it into the nostrils, then blow your nose with your left hand. This procedure is repeated two more times.
5. Having expressed a sincere intention and saying "Bismillah ...", one should, having drawn water in the palms, wash the face from top to bottom, from the edge of the hair to the chin inclusive, cheeks to the ears (photo 5). Wipe with your hand under the eyebrows. These steps are repeated two more times. When washing, the face should be wiped.
6. Having said "Bismillah ...", wash, rubbing, the right hand to the elbow (photo 6). Then repeat this two more times. The left hand is washed three times in the same way (photo 7).
7. With the words "Bismillah ..." run a wet hand over one fourth of the head. After that, wipe the ears with the index fingers from the inside and at the same time with the thumbs behind the ears (photo 9).

With the back of three wet fingers, excluding the thumb and forefinger, run along the back of the neck (photo 10). It is sunnah to run wet hands all over the head. This is called a complete mask (rubbing) of the head. Full mask: wet your hands, take your thumbs and forefingers away, while the remaining three fingers of each hand are tightly closed together and put with the inner side on the upper part of the forehead, where the hair begins (the closed fingers of one hand touch the closed fingers of the other hand), then draw these closed fingers fingers on the head to the back of the head, where the hair ends (thumb and forefinger do not participate in this, when moving back, hold your palms along the sides of the head. After that, wipe your ears from the inside with your index fingers, and rub your thumbs from top to bottom behind your ears. Then with the back of the rest hold three closed fingers of each hand behind the neck (the throat is not wiped).

Washing of feet should be started from the right foot, saying "Bismillah..." (photo 11). The gaps between the fingers should be wiped with the little finger of the left hand. Washing the right foot begins with the little finger, the left foot - with the big toe, and this is done from the bottom up. The left leg is washed in a similar way and also begins with the pronunciation of "Bismillah ...". Both legs are washed up to the ankles (photo 12).

Circumstances that violate taharat (small ablution)

1. The excretion of urine, excrement, blood, semen, etc. from a person.
2. Bleeding and discharge of pus or ichor.
3. Vomiting mouthful.
4. Insanity.
5. Drunk.
6. Fainting.
7. Emission of gases.
8. Sleep lying on your side or sitting on one thigh, legs thrown to the side, and also sitting in Turkish, when the seat is not pressed tightly to the seat. If a person falls asleep while sitting with his seat tightly pressed to the place, then his ritual washing is not violated.
9. Loud laughter during prayer (when others hear it).
10. Bleeding from the gums when the amount of this blood is greater than or equal to the amount of saliva being spit out.

Shaving, cutting hair and nails does not violate ritual purity, as well as the release of blood in an amount less than the amount of saliva spit out.

Ghusl (big ablution)

This is a mandatory full ritual washing of the whole body, including rinsing the mouth and nose, to cleanse from ritual impurity: the consequences of sexual intimacy and ejaculation during sleep (pollution), as well as after the monthly cycle in women and the end of the postpartum state.

The procedure for performing ghusl

According to the sunnah, ablution is performed in the following order:

1. Make the intention to perform ghusl (big ablution), then wash your hands, genitals in front and behind, even if they are clean.
2. Say "Bismillah ...", and then perform a small ablution (taharat), performed before prayer. If water collects at the feet, then wash the feet last.
3. Rinse the mouth and nose with more water than when performing the usual taharat, because with this rinsing, the fard of the ghusl is also performed to cleanse the mouth and nose.
4. Pour over and wash your hair three times. At the same time, the hair on the head, beard and mustache should get wet to the roots.
5. Pour over the right shoulder three times and wash the right side of the body with flowing water.
6. Pour over the left shoulder three times and wash the left side of the body.

During ablution, wipe the whole body with your hand so that there is not a single place on the body that would not get water, including the navel and ear passages.

It is the wiping of the face and hands, including the elbows, with the palms cleansed by striking the ground or a similar base with the palms, instead of performing taharat (small ablution) or ghusl (large ablution) in accordance with the intention in the absence of water or the impossibility of using it.

Conditions and procedure for performing Tayammum

A Muslim is allowed to perform tayammum in the following cases:

• lack of water;
• inability to use water due to the threat of exacerbation of the disease;
• the danger of attack from, the side of enemies and the emergence of other similar serious obstacles.

Tayammum is performed as follows: pronounce "A" uzu ..." and "Bismillah ...", hit the soil or another surface replacing it with your hands and rub your palms on this surface moving back and forth. After that, wipe your face with your hands. Then hit your hands on the ground a second time and again move your palms back and forth and rub your hands with them from the hands to the elbows and back - first the right, then the left.

If you wear rings, when performing tayammum, you must remove or slide them on your fingers and wipe the place under them.

Scale over the surface of the khuff

Both men and women are allowed to make mashh (run their wet hands) over leather socks, called mest or khuff. For this, the following conditions must be met:

1. Khuffs are put on when they are ritually clean (after ablution-taharat);
2. Khuffs must cover the legs up to the ankles, it is necessary that they be strong, capable of withstanding at least 12 thousand steps;
3. Khuffs should not be torn or torn (if there are torn places, they should not exceed the width of three little toes of the foot);
4. Khuffs should be waterproof, thick enough to stay on the legs without strings;

Mask on protected and unprotected wound

1. A person who, due to a dislocation, fracture or injury, has some parts of the body bandaged, glued with plaster or plastered, and at the same time it is not possible to wash these places, it is allowed to make a mask over the surface of most of the bandage, etc. Moreover, if this can harm his health, then he is exempted even from the mask.
2. Unlike a mask on shoes, a mask on the surface of a bandage, bandage, plaster, etc. there is no expiration date - mask can be performed until the wound is completely healed. In this case, it does not matter whether the person was in the process of applying a bandage, etc. in a state of ritual purity or not.
3. If the bandage unties or falls off after the mask has been performed, or if a new bandage is applied to an existing bandage, updating the mask is not necessary.

Illustrations for performing taharat

PHOTO 1 - Hands are washed up to the wrist. When washing with the fingers of one hand, wipe the gaps between the fingers of the other hand. If there are rings on the fingers, then they are displaced so that water gets under them.

PHOTO 2 - Brushing teeth with miswak is a Sunnah of Taharat. The miswak is taken in the right hand with the little finger and thumb, while the little finger remains under the miswak, the index, middle and ring fingers are on top, and the thumb supports it from below. With moistened miswak, starting from the right, all teeth are cleaned.

PHOTO 11 - With the little finger of the left hand, the spaces between the toes of the right foot are wiped, starting with the little finger, then towards the thumb, then the entire foot with the ankles is washed.

PHOTO 12 - The left foot is washed like the right foot, but rubbing the spaces between the fingers with the little finger of the left hand begins with the thumb and ends at the little finger.

It is important not only to perform daily prayers in the correct order, but also to learn how to do Taharat before each of them. It consists of several types of ablution, which every believer is obliged to do. See in more detail what Taharat consists of in this article.

How to do ablution correctly - what does the outer Taharat consist of

There are two main types of ablution:

• Small ablution - Wudu.
• Full or large ablution - Ghusul.

In addition to them, there are such duties: brushing your teeth, washing all clothes and shoes, dry ablution with a stone or earth is permissible, washing.

Before prayer, a small ablution is performed, for a full one there are special cases, which will be discussed in more detail later.

How to do a small ablution

The believer must have the intention to be cleansed of sins and be morally clean, without this thought in your head, you just wash yourself, and do not perform a ritual. First, calm down and put your thoughts in order, express your desire to perform Taharat, usually this is done aloud with the words “Bismil lyakhi raahmani raakhim”, which is considered a request for help in performing this ritual.

• Now start wudoo’ by washing your hands. First the right and only then the left. Be sure to rinse all places, even if you have rings and bracelets. Remove them or move them from place to place. Wash all hands, including wrists.
• Scoop water with your right hand and rinse your mouth three times.
• Rinse the sinuses three times, you also need to draw water with your right hand, and blow your nose and wipe your nose with your left.
• Wash your face well with both hands three times.
• Wash your hands again, but now up to the elbow. The right hand is washed first.
• Wash your hair, at least a quarter of your head. This is done with wet hands.
• Now rinse your ears: both inside and out. Wash your hands afterwards.
• You need to rub your neck.
• Place a container of water under your feet. Wash the right foot first, then the left. Don't forget about the area between the fingers and the ankles. Finish washing each leg with the little finger.

It is allowed to moisten the water with a cloth, only after that you can start praying.

How to do a full ablution

Such a ceremony is performed only after various defilements, for example, before fasting or going to the mosque, after childbirth in women or illness.

This type of ablution includes a small ablution and a few more actions:

• First you need to wash your hands and all places that are subject to mandatory concealment.
• Perform a small ablution from the beginning to the end.
• Wash the head three times, then all parts of the body also three times.
• Wash your feet again.

Water in all types of ablution must be clean, odorless and impurities.

When can dry ablution be performed?

There is some list when a person can not touch the water during Taharat:

• Any source of water from you more than at a distance of 1900 meters.
• You are sick and cannot come into contact with water.
• There is an obstacle that you cannot overcome.
• Too cold to use water.
• If this entails thirst, due to the small reserves of fresh water you have.

In this case, you rub your hands on the ground, leaning with your whole palm. Earth or sand acts instead of water.

Many new Muslims are concerned about the question of how ablution is done before performing prayer. This is a very important procedure that cannot be omitted, since prayerful standing before God is possible only in a state of ritual purity. Below we will talk about how this ablution is performed.

Types of ablution

In Islam, there are two types of ritual ablution: small and full. In the minor version, only the hands, mouth, and nose are washed, while the full version requires the washing of the entire body. The result of both procedures is purity, called in Arabic taharat.

Full ablution

This variant is called ghusl in Arabic. Below we will tell you how to do a full ablution, but first you need to say about the cases in which it is necessary. So, if we are talking about a woman, then she is prescribed to do ghusl after the end of the period of menstruation and postpartum bleeding. In addition, sexual intimacy is considered the reason for complete ablution. If we are talking about a man, then for him such a reason is also sexual contact and the fact of ejaculation in general. If a person has just converted to Islam or for some reason did not practice namaz, then he is also ordered to perform a ghusl, since the probability that in a previous life he did not have such moments when the rules of Islam required a full bath is close to zero.

Full Body Washing Rules

The rules of Sharia tell about how to properly perform ablution before prayer. According to them, the nose, mouth and whole body should be washed. But, before doing ablution, you need to get rid of everything that can prevent the penetration of water. It can be wax, paraffin, cosmetics, paint, nail polish and more. During washing, it is especially necessary to wash the parts of the body into which water can hardly get. For example, auricles, navel, areas behind the ears, holes from earrings. The skin on the head should also be washed with water along with the hair. Regarding how to perform ablution on women with long braided hair, the rules of Islam explain that if they, when braided, do not prevent the penetration of water, then they can be left as they are. But if water cannot get on the scalp because of them, then the hair needs to be untangled. Another recommendation on how to do ablution for women concerns their female genitals. Their outer part also needs to be washed, preferably while squatting.

mouth rinse

As for rinsing the mouth, this procedure must be performed three times. At the same time, everything that prevents the penetration of water to the surface should be removed from the teeth and from the oral cavity, if possible. When asked how to properly perform ablution if there are fillings, dentures or crowns in the teeth, the rules of the ghusl answer that these things should not be touched. Also, you do not need to remove various devices, such as corrective plates and braces, which only a doctor can safely remove. For the time of bathing, it is necessary to get rid of only those things that are easily removed and easily inserted back. Regarding how to do ablution correctly, it must be said that certain sunnats and adabs are attached to this action, that is, some ritual actions that are generally not required. But if they are fulfilled, then the reward from Allah, as Muslims believe, will be increased. But since these are optional things, we will not touch on them in this article.

What is forbidden without full ablution other than prayer?

There are things that are forbidden for Muslims who have not performed a full ablution. In addition to actually praying, these include bowing to the ground while reading certain lines of the Koran and bowing to the ground out of gratitude to Allah. In addition, it is forbidden to touch the Koran or its individual parts printed in other books. While still in a state of impurity, it is forbidden to read the Quran, even if you do not touch it. It is allowed to read only individual words, the totality of which is less than one ayat, that is, a verse. This rule, however, has an exception. So, suras, which are prayers, are allowed to be read. Without a ritual full ablution, it is forbidden to go to the mosque and go around the Kaaba during the Hajj.

There is one subtlety - the state without ritual washing is classified into three levels. In one of them, it is allowed to fast Ramadan, while in others it is not. But this is another topic, and we will not touch on this issue.

Small ablution

Now let's talk about how to do a small ablution. First, it must be said that this method of washing is called wudu in Arabic. It is also important to note that it does not replace a full ablution - the ghusl.

When is wudu done?

In order to understand how to properly perform ablution before prayer in accordance with the rules of wudu, one must learn when it is necessary. Let's say you did a full bath, but then, before praying, you visited the toilet. In this case, you should do a little washing. It is also necessary if you fall asleep or faint, as the state of unconsciousness leads to a partial loss of ritual purity. A voodoo ceremony is also required when a person has blood, mucus or pus. Similarly, the situation is with the situation when there was an attack of nausea, and the person vomited. Severe bleeding in the oral cavity (if there is more blood than saliva) is also considered a reason for passing a small ablution. Well, the situation of alcohol intoxication or other clouding of reason concludes this list.

When not to do wudu?

There are things in respect of which it is not entirely clear whether it is necessary to do ablution after them or not. And, probably, the most common question among them is expectoration. The rules of ritual cleanliness in Islam say that expectoration of mucus does not lead to the need to perform ablution. The same applies to cases where small parts of the flesh are separated from the body - hair, pieces of skin, and so on. But only if it didn't cause bleeding. Touching the genitals (it doesn’t matter if it’s your own or someone else’s) does not lead to the fact that repeated washing is required. Touching a person of the opposite sex, if he is not in the category of mahrams, is also not considered a reason to repeat wudu.

Voodoo procedure

Now let's talk directly about how to do ablution before prayer according to the order of wudu. In accordance with Sharia law, it includes four mandatory items - washing the face, hands, feet and nose.

To wash your face, you need to understand what is considered a face in Islam, that is, where its boundaries lie. So, if in width, then the border of the face will run from one earlobe to the other. And along the length - from the tip of the chin to the point from which hair growth begins. Sharia law also teaches how to wash hands: hands must be washed up to the elbows, including the last. Similarly, the legs are washed up to the ankle. On how to do ablution before prayer, if there is something on the surface of the skin that can prevent the penetration of water, the rules clearly say that such things must be removed. If the water does not fall on the entire area of ​​the designated parts of the body, then ablution cannot be considered valid. Therefore, it is necessary to remove all paints, decorations, etc. However, henna drawings do not interfere with ablution, since it does not interfere with the penetration of water. After all parts of the body are washed, it is necessary to wash the head. How to do the washing of the head according to a small rank, again, the rules suggest. In fact, ablution would be simply wiping a quarter of the area of ​​the head with a wet hand. But at the same time, you need to be careful, since rubbing the hair not on the head, but on the forehead, back of the head, or rubbing the hair twisted on the head, will not be considered valid.

It should also be noted that without a small ablution (unless, of course, you have just completed a full one), some ritual actions are prohibited. Their list is identical to those that are prohibited in the absence of a performed ghusl. There are also adabs and sunnats for small ablution, which we do not consider in this article. Another important point is that when performing wudu, you do not need to remove contact lenses from your eyes, as this is not required by Shariah.

Full ablution is called ghusl. This is the process of pouring water over the entire surface of the body. A woman is required to perform a full bath after the cessation of menstruation or postpartum bleeding, as well as after intimacy.

The procedure for performing a full ablution:

• Make (niyat) the intention with the words: "I intend to make a complete ablution for the pleasure of Allah Almighty."


• Before undressing, one must say the words: "Bismillah" (With the name of Allah). Since it is impossible to say a prayer to a naked person and it is undesirable to talk.


• First of all, you need to wash your hands.


• Wash yourself, wash shameful places, remove everything impure from the body.


• Perform a small ablution without washing only the feet.


• Pour water over the body three times, starting from the head and moving to the right shoulder, then to the left, wash the whole body, last of all the legs.

In the case when the hair is braided, the woman is not obliged to unravel it, if nothing prevents the access of water to the roots of the hair. That is, you do not need to loosen your hair, the water should get to the roots of the hair, but not necessarily the hair.

A full ablution is considered valid if a person has rinsed his mouth, washed his nose and washed his whole body. That is, it is necessary to perform three mandatory steps.

Small ablution

A small ablution is called wudu.

The procedure for performing a small ablution:

• Intention: "I intend to perform a small ablution for the pleasure of Allah Almighty."


• The pronunciation of the word: "Bismillah" (With the name of Allah).


• Washing the hands up to the wrists.


• Rinse your mouth three times.


• Washing the nose three times (drawing in water through the nose and blowing your nose).


• Washing the face three times.


• Washing hands up to the elbows, three times.


• Rubbing the head, wetting only once the hands, wiping the ears, without wetting the hands and neck again with the back of the hand. You should wipe the inside of the ears with the index fingers, the outer side with the big ones (all this is done only once).


• Washing feet three times. First, once, rinsing between the fingers.

A small ablution is spoiled by any discharge from the genitals and anus (feces, urine, gases, etc.), blood, pus from the body, vomiting, loss of consciousness, sleep.

Without a full ablution, a small ablution is considered invalid. After a complete ablution, it is not necessary to take a small ablution again.