Hadath
Hadath is the ritual impurity affecting a person, removed by wudu (minor) or ghusl (major). It differs from najasah, impurity attached to a substance rather than a person. Prayer cannot validly begin while a person is in a state of hadath.
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See the term in context
Is it obligatory to repeat the Asr prayer after madhiy (prostatic fluid) is discharged following its completion, or is it valid to adopt the saying: "There is no need to repeat the prayer for one who prayed with an impurity they were unaware of or had forgotten"? And does the ruling on an "event" (hadath) differ from that of "impurity" (najāsa) in this case?
If it becomes apparent to the worshipper that there is madhy (pre-seminal fluid) after completing the prayer, then, according to the preponderant opinion, their prayer is valid if they had performed wudu' (ablution)…
Is the duration of wiping over the khuffs calculated from the time they are worn, or from the first wiping after an event (hadath)? And does the wiping period for a resident end at dawn or asr the following day?
Scholars have differed on the start of the period for wiping over the khuffs (leather socks) into three opinions: 1. It is calculated from the time of the minor ritual impurity (hadath) after wearing them (the opinion…
Is it permissible for an elderly sheikh to perform tayammum for both minor and major ritual impurity (al-hadath al-asghar and al-hadath al-akbar) when water is available, if he is unable to perform ablution or ghusl due to overwhelming flatulence and inability to repeat ablution, or inability to perform ghusl from janabah?
Water must be used for Wudu' (ablution) and Ghusl (ritual bath) from Janabah (ritual impurity), and it is not permissible to resort to Tayammum (dry ablution) unless there is a legitimate excuse. If the Shaykh (elderly…
Questions that use it
What is the detailed explanation of the phrase: "The author said: 'Or he intends with his purification to permit something like prayer. This is for other than the one with constant ritual impurity (da'im al-hadath); as for him, the intention of permitting [prayer] is obligatory for him, but the one with constant ritual impurity does not need to specify the intention of a fard (obligatory act), unlike tayammum (dry ablution)'"?
Is it true that a person who frequently experiences minor ritual impurity (kathir al-hadath) cannot lead healthy people in prayer, even if he is the most knowledgeable of them and has the best recitation, and that his prayer is valid only for himself? And is it permissible for him to lead his wife in an obligatory missed prayer or in Qiyam al-Layl (night vigil prayer) when she does not have an excuse? And is one ablution sufficient for all of the night prayers despite the frequent emission of odorless and soundless minor ritual impurity?
Is the prayer of a person afflicted with obsessive doubts (waswas) valid if he doubted his ritual purity (hadath) during ablution and then again during prayer, while remaining indecisive, or must he repeat it?