Actions and reasons because of which washing the ablution in men and women, answers to questions, which violates bathing. Is it necessary to perform Taharat with blood and hijama, touching a wife or woman, the release of gas, vomiting, belching.

What spoils washing

What violates the ablution (Taharat or Abdez or Voodu), this can only be judged on the basis of texts from the Qur'an or Sunnah of the Prophet Muhammad ﷺ, in which there is confirmation of this. The same confirmation may be the presence of unanimous opinions of scientists on this issue. There are a number of things or actions when people believe that washing is violated, but in reality this is not so.

Touching a woman

1. There are several opinions regarding whether the ablution is violating a touch to a woman. Some of the scientists believe that touching a woman under any circumstances and in any situation, ablution violates. The associates of the prophet Muhammad ﷺ ibn Mas ‘U and Ibn Umar were shared by this opinion, the imam of al-Shafii, and Ibn Hazm shared the same opinion. As a confirmation of their opinion, they cited the ayat from the al-Maid surah of the Holy Quran, which says that if a person is in sexual desecration, then he should be cleansed. If you are sick or on a trip, if any of you came from a restroom or contacted women, and you have not found water, then go to clean earth and wipe your faces and hands with it(Sura al-Maida (meal), 6th ayah). Shafiites believe that if there is contact between a woman and a man who are not close relatives, then both of them are disturbed by the state of ritual purity. The touch of a touch to those women that a Muslim man cannot be married, that is, a mother, sister, daughter, niece and aunts, as well as his wife, does not violate his ablution.
2. There is also an opinion that the ablution of touching a woman violates only if a man concerned with passion or lust. So Imam Malik believed, Imam Ahmad was holding the same opinion. And confirmation of this is given in the books of Al-Mudauowan and Al-Mugni. Some Hanafites also believe that if such a touch occurred unintentional, then it does not violate the ritual purity if neither the man nor the woman felt any erotic sensations or excitement.
3. The third opinion is that a woman’s touch is not violated at allWhether the Muslim touched the woman accidentally or intentionally whether he did it with or without lust whether this woman was for a Muslim close and familiar or stranger. This opinion was held by the imam Abu Hanif, Ibn Abbas, Hassan al-Basri, as well as al-Shabani, Taus and Sheikhul-Islam Ibn Taymiy. In favor of the fact that the last opinion is the most true, says the fact that Aisha mentions the following circumstance: Usually I slept in front of the Messenger of Allah, … holding out my legs in the direction of his kyblla. And when he bowed the earthly, he touched me, and then I picked up my legs, and when he got up, I pulled them again. The Messenger of Allah ﷺ continued to pray after such a touch, from which we can conclude that he did not believe that such a touch to a woman was violated by ablution. According to Aisha, it is also known that the Prophet Muhammad ﷺ kissed his wives, and made a prayer, without resuming ablutions. The same case is given in relation to Umar, who kissed his wife, and then prayed, but did not do ablution. The imam of al-Shafiya did not believe that a touch to a woman was violated by a small ablution, leading a hadith, which says that the Prophet Muhammad ﷺ before a prayer kissed his wives. Sheikhul-Islam Ibn Taymiy also indicated that nothing was transmitted from the prophet Allah ﷺ on the topic that, after touching their wives, the Prophet Muhammad ﷺ would have made Taharat.

About such cases, which can violate ritual purity, is said in the verse of the fourth sura of the Holy Quran, where the words … and if you touched women(Sura al-Nisa (women), 43rd ayat). According to Ibn Abbas, it is meant by these words that sexual intimacy, and not just contact, because in the Arabic, the words “va lieamestum” are used in this meaning.

Drawing gases

According to the Prophet Muhammad ﷺ, if the Muslim feels some concern in his stomach and cannot say for sure, doubting whether the gas is released that spoils the air, then he should not leave the mosque if he did not feel the smell of gases or did not hear or did not hear characteristic sound. Thus, the Prophet Muhammad ﷺ identified one of the important rules in Islam: Doubt does not violate conviction, Therefore, if a Muslim is really confident in violation of a small ablution or whether he did a small ablution or not, then he does not have a small ablution, if he doubts that he violated and is inclined to the opinion that he has a small ablution – He did not violate small ablution.

According to Imam al-Bagaui, a person should not interrupt the prayer if he has any doubts and he is not quite sure that his ablution is broken.

Painful discharge

A person suffering from chronic secretions due to diseases, such as prostatitis or urinary incontinence, or it can be blood secretions as a result of some chronic bleeding, should not worry about the fact that such discharge can disturb his ritual purity. In the hadith from Fatima, Bint Abi Khubaysh tells how she came to the Messenger of Allah ﷺ and asked him the question of what she has a sabbath (chronic bleeding), from which she cannot cleanse, and whether she should leave a prayer, whether such bleeding violates. Her ritual purity.The Messenger of Allah ﷺ replied that these bleedings are not menstruation, but are bleeding from the vessels.

A woman should abstain from prayer during her period, and at the end of it, she should perform a full wudu and a small wudu before each prayer if she has chronic discharge, also regarding urinary incontinence.

The discharge that occurs in a praying person during prayer will not harm him, – Sheikhul-Islam ibn Taymiyyah spoke about this, noting that such a person who may have painful discharge, it is enough to perform a small ablution before each prayer. Such people, after ablution, perform one obligatory prayer and those voluntary prayers that are associated with it, but before the next prayer ablution is no longer valid, so it should be restarted.

Touching someone else's genitals or anus

The opinion that touching someone else's genitals or anus breaks ablution is based on the fact that there are no instructions on this issue. If a wife touches her husband's anus or genitals, then it is possible to judge whether this violates ritual purity only by the hadith, with which an analogy is usually drawn. The hadith says that a person who touches his genitals must perform ablution, but there is a direct indication in the hadith that it is about his sexual organ, so it cannot be judged whether this also applies to the genitals in general. It is impossible to consider the dubur or anus as a sexual organ, since the anus is not called a sexual organ.

On this issue, the words of Almighty Allah in Surah Muminun are cited that believers who protect their genitals (furuj) from all outsiders, except spouses and slaves, have succeeded. There is no interpretation that the anus can be attributed to the genitals in any source. In sexual intercourse with a woman, the anus is not used, only the genitals are involved in it. In favor of the fact that it is impossible to consider the anus as a sexual organ, says Imam ibn Hazm, who said that it is not correct to call the anus a sexual organ. This is also written in Arabic dictionaries.

From all that has been said, it can be concluded that touching the anus or genitals of a spouse will not be considered a violation of ablution, as well as touching one's own genitals or touching the genitals of one's children while washing them. There are no indications in the Qur'an and the Sunnah on this subject, therefore there is no ijma, that is, a single opinion on this.

Does ablution violate the escort of a stretcher or bathing the deceased?

Abu Hurairah reported that the Messenger of Allah ﷺ noted that those who bathed the body of the deceased should bathe themselves after, as well as those who carried the stretcher with the body of the deceased.But this is not an obligatory command of the Prophet Muhammad ﷺ, but a desirable one, as follows from other hadiths, where it is said that there is no such obligation on believers as performing ablution on the field of how you redeem the body of the dead, since the dead are not unclean, therefore it is enough for a Muslim to wash hands after bathing the body of the deceased or carrying a stretcher.

Believers can choose for themselves an acceptable action at their discretion: as Ibn Umar testified, in his time, Muslims, after bathing the dead, performed a full ablution, if anyone considered it necessary, and who did not want this, he did not. According to Imam al-Khattabi, he cannot name a single faqih who obligated Muslims to perform a full bath or ghusl if they carried the deceased. From this, he concluded that in the hadeeth such a command belongs to the category of desirable.

Touching the unclean

There is no indication that a person's touching impurity breaks ablution, and in this case, scholars are unanimous in their opinion. But also scientists are of the same opinion that najas should be removed from clothes and body.

The release of air from the genitals of a woman

Regarding whether the release of air from the genital organs of a person is a violation of ritual purity, the opinion also does not differ: such an exit of air occurs mainly in women, and this is not a violation of ritual purity. The same opinion is shared by Sheikh ibn Uthaymeen, who said that here we are not talking about gases that come out of the anus and spoil the air, which means that it should not be considered as violating ablution.

Bleeding or bleeding due to a cut

When referring to bleeding or bloodletting that does not come from the genitals, it is necessary to know that ablution such bleeding also does not violate. A case is cited by Jabir ibn Abdullah, when during the prayer one Ansar was wounded three times at once, but he did not stop praying, although he was bleeding. Imam ash-Shaukani has no doubt that the Messenger of Allah ﷺ was informed about this incident, and since he ﷺ did not comment on the need to perform a small ablution with bleeding, there is nothing doubtful in this matter: bleeding not from the genitals does not violate ritual purity . Sheikh Albani was of the same opinion. Blood with such bleeding is not impurity (najas).

About bloodletting, Ibn Umar said that a person who performs bloodletting is not obliged to perform ablution, and it is enough for him just to wash the place where the bloodletting took place.

Disagreements between scientists on the issue of blood output

The Hanafis believe that because of the “outflow of flowing blood”, a small ablution should be performed: if blood suddenly flows from the nose during prayer, then the supplicant should leave, perform taharat and only then join the prayer again.But their opinion refers only to the flowing blood, since they note that if it is a question of one or two drops, then wudu is not required. There are no reliable hadiths that would substantiate this opinion, but there are other hadiths, so this can be applied in religious practice.

Shafiites believe that in case of bleeding, ritual purity is not violated, and as a justification for their opinion, they indicate a hadith that tells how the Messenger of Allah ﷺ did bloodletting, and then proceeded to prayer without performing a small ablution, but the places that were soiled blood, the Messenger of Allah ﷺ washed.

The opinion of scientists is unanimous that if the bleeding is internal, then it does not violate ritual purity. Also, ablution is not violated if blood flows from someone else or from an animal, and a Muslim simply gets dirty in this blood, spoils his clothes – he should wash off traces of this blood from his body and clothes in order to restore canonical purity.

Does laughter, gossip and swearing violate ablution and prayer?

There is a fairly widespread opinion that laughter in prayer violates prayer, and it is based on the fact that in the hadith from Abu al-Alia it is said that when a blind man passed by the Messenger of Allah ﷺ, and the Prophet Muhammad ﷺ and his companions at that time prayed and a person passing by fell, then some of the companions of the Prophet ﷺ laughed, but the Messenger of Allah ﷺ ordered those who from the companions laughed to resume prayer and stop laughing. This story is narrated in a weak hadith.

The question about laughter in prayer was asked to Jabir, and he then answered that because of laughter, it is not necessary to take ablution again, but the prayer should be repeated.

There is also a hadith that says that namima and giba, that is, gossip and foul language, can violate ritual purity, but the hadith that says this is unreliable. This does not change the fact that both swearing and gossip are sinful acts, and therefore a Muslim should not commit them.

Vomiting and belching

There is also an opinion that belching or vomiting violates ritual purity, but such a point of view should be based on evidence and justification, but Imam Abu Bakr al-San'ani and ash-Shaukani said that there is no such evidence.

There is a hadith that says that prayer should be interrupted after belching, vomiting, and also after ointment, that is, the release of a clear liquid, and that one should then perform ablution: “After vomiting, nosebleeds, belching or discharge of a clear liquid (ointment), one should interrupt the prayer and perform ablutionthen this hadeeth is not authentic.

Only the hadith narrated from Ma'dan is reliable, in which Abu ad-Darda reports that the Messenger of Allah ﷺ, after he vomited, performed ablution.Ma‘dan told Sauban about this, to which Sauban confirmed this, because he himself watered the messenger of Allah ﷺ water when the Prophet ﷺ performed Taharat. The hadith does not say anything that it is mandatory to perform was obligatory after vomiting, the Messenger of Allah ﷺ did not command this, but only did it himself, that is, Such an action is desirable, but not necessarily.

Removing socks, haircuts of nails and hair, a look at the aurat of a person

On the topic of whether the ablution of socks or a haircut of nails and hair is a violation of washing, is authoritative that those who performed all these actions, The ablution should not be done. This opinion is unanimous, and was also confirmed by the words of Imam ibn al-Munzir. This also applies to when the Muslim takes the masses for socks, and then removes socks, but at the same time remaining in a state of ritual cleanliness. Such a removal of socks does not spoil Taharat.

There is also an opinion on whether ablution is violating a look at a person’s aurat or not, and scientists are also unanimously believed that if a Muslim looked at the aurat of a person, then this is him did not violate ritual cleanliness. But the Muslim should not forget that the look at the aurat of the stranger is a sin.

What breaks ablution?

A consensus shall adhere to the fabric scientists in the fact that Any discharge from the urethra and rectum violate ablution. Such discharge may include emitting gases, as well as the release of a man or woman from the genitals at the time of sexual excitement. Such discharge also includes defecation.

What else can break ablution?

• Loss of consciousness;
• A dream, if a person sleeps and rests on something during sleep or lies. If a person is asleep sitting, then such a dream does not violate ritual purity.
• Many scientists are united in the opinion that madness or intoxication violate ablution.

If a Muslim is in doubt about whether ablution was violated or not, this dilemma can always be resolved by performing a small ablution, if a Muslim himself believes that there is good reason.