- Rustam Khamitovich, who should not fast? - From the point of view of Islam, minor children, the elderly, pregnant women and nursing mothers can not fast. But from the point of view of medicine, one cannot keep an eye on complex forms diseases - diabetes, stomach ulcers, chronic heart failure, ischemia, vascular disease, thrombosis. Pregnant women can transfer the uraza to more late deadline. And those who do not have the opportunity to fast or it is impossible for health reasons can feed one needy every day, that is, give sadaqa fidia. - Compliance with uraza is stress for the body. How and when should you start preparing for fasting so that you don’t have to become a burden? - In Islam, in addition to Ramadan, there is an additional post nafl. Our prophet held an uraza every Monday and Thursday. To accustom the body, you can keep a few days of fasting at the beginning of the month of Ramadan. A person must conditionally divide the stomach into three parts, and not only during fasting. This is the Sunnah of the Prophet. One part is for food, the second is for water and the third is for air. Our food culture is often such that we get up from the table, having eaten to satiety. The information that the body has eaten reaches the brain only 20-30 minutes after eating. And during these half an hour a person can eat a lot of things. Then, of course, he regrets it. Therefore, you need to get up from the table, not fully sated. This is the way to prepare the body for stress. “Some, as directed by the doctor, must take the medicine three times a day. Is it possible to change the time of taking the drug during uraza? - It depends on the disease. Some medications may be taken twice a day. This year, Uraza falls in the summer, when the days are long. It may turn out that the drugs can be taken once a day. And if the patient cannot skip the medication, then you can move the uraza to the time when the days will be shorter. – In our area, fasting people have to not eat or drink for 18-19 hours. What tips should be taken into account so as not to weaken? - A person should consume at least two liters of water per day. A fasting person needs to drink so much water after iftar. Of course, not immediately. If the body does not need fluid, it will not weaken. On hot days, you need to drink even more. Especially useful mineral water. Because in the heat we lose a lot of salt through sweat. To keep the water-salt metabolism in balance, you can take a complex of minerals and vitamins during uraza. Water is especially needed. Thirst will also be reflected in the activity of the heart and blood vessels: the blood thickens, blood clots may occur. During suhoor, you must eat or at least drink water. Our Prophet also spoke about the benefits of suhoor. - What is the best way to eat in order to save strength during the day and not want to eat and drink? - As for drinks, drink the same as you used to urazy. If you used to drink black tea, then you do not need to switch to green, or vice versa. Our brain and muscles need glucose. Therefore, eat foods with carbohydrates. But it should not be fast carbohydrates - sugar and sweets, they only do harm. You need to eat fruits rich in glucose. After iftar, you can start your meal with dates or raisins. First or second courses - there is no difference. The main thing is not to jump on food abruptly after iftar. This is stress for the body and creates heaviness in the stomach. It is not for nothing that during iftar they take a sip of water or eat one date and immediately leave to read namaz. You have to learn to eat little by little. morning suhoor . Some people feel the benefits of coffee. But he, although he satisfies the feeling of hunger, causes thirst. Can you drink coffee while fasting? Coffee is both a healthy and harmful drink at the same time. If the body is weakened, then it will aggravate the condition. As a neurologist, I can say one thing: among the nerve nodes emanating from the brain, there are special connections - synapses. There are neurotransmitters - they transmit impulses from one nerve cell to another. Coffee stimulates the work of these mediators. And then the person wakes up and begins to feel good. If a person is without strength, then there are so few mediators. The body cannot recover, and after drinking coffee, a person, on the contrary, loses strength. – How to start the first day of fasting in order to organize it correctly? - I myself try to take a vacation with the beginning of the uraza. I'm also going on vacation this year. Someone can probably take a day off from work that day. In fact, the first day of uraza is the time of adaptation of the body, stress. But it's useful stress. Recently I read the words of the head of the laboratory of neurobiology of the National Institute for Aging Problems of the USA, Mark Mattson. He writes that short-term fasting is good for nerve cells. Cells experience stress, during starvation ketones are formed, they contribute to the production of energy stations in cells - mitochondria. They, in turn, improve memory. This specialist believes that short-term fasting is useful in order to prevent Alzheimer's disease. I also recently read about research by biologists at the University of Massachusetts. They write that fasting for 24-48 hours is good for the intestines. Any stress can be beneficial. Our grandparents could not afford to eat as much as we eat now. And what a lifespan! They have not eaten all their lives, and the body was constantly in a state of stress. Uraza is a rest for the stomach, pancreas, intestines. Such breaks are necessary and important for our body. Isn't it bad to fast during the day and eat at night? Many people fear that eating before bed leads to obesity. - I already said about this - you don’t need to eat up. After two or three days, the body is already getting used to this regimen and does not ask for a lot of food. Of course, if you eat a lot, you can put on weight during the break. I know such cases. – According to the Khazrats, the body needs three days to get used to fasting. What does medicine say about this? Yes, it takes two or three days. Personally, one day is enough for me to get used to it. The body can become accustomed to everything, the Almighty has conceived it this way. A person often wants not to eat, but to drink. Especially in the heat. During fasting, the body begins to use its reserves - glycogen. - How to prepare yourself before the uraza, so as not to abruptly stop the work of the body? - For two weeks, you can refuse lunch and replace it with water. You can reduce portions of food and drink water instead.
If a person is able to fast, then he needs to make up for the fast that was not observed for one reason or another only by fasting. It is more convenient to fast in winter when the days are shortest. It is said that “winter is the believer's spring. On short winter days he makes an additional fast, and on long winter nights he prays. By the way, there is no obligation to make up for missed days of fasting in a row, it is quite acceptable to restore, based on the possibilities, the rhythm of life, the schedule of the working week, etc.
Post completion time
Must be replenished before the next month of Ramadan. Breastfeeding mothers are, of course, the exception.
If a person did not have time to make up before the next Ramadan, then what to do? The obligation to replenish remains on him a debt that must be repaid without delay. At the same time, he does not do anything additional - he only makes up for the missed post with a post.
Is it possible to observe an additional, desirable (sunnah, nafilah) fast without making up the obligatory debt? This is canonically possible, but debt recovery is still paramount.
Fidya Sadaqah
But the payment of fidy-sadaqah is relevant for those who presumably will no longer have the physical ability to fast. Fidya Sadaqah- this is alms-expiation, consisting in the fact that for each missed day of obligatory fasting, one beggar must be fed so that approximately as much money is spent on him as the average lunch costs (or better, based on the average daily cost of his own food) replenishing thus missed fasting days .
Replenishment of the post for the deceased
For a dying person, it is expedient to take into account the days of fasting he missed and bequeath to his heirs to pay fidyah for these days from his property. The children of the deceased can also pay the fidya from their personal savings on his behalf.
“If a person missed a certain number of days of fasting for a good reason and died without being physically able to make up for them, then these days are not replenished by fasting for him, fidyah is paid. If he had the opportunity, but did not fast, putting it off for later, and suddenly died, then it is desirable that one of his relatives fast for him or, which is also possible, the poor, the poor, the number of which is determined by the number of missed days, were fed, i.e. fidyah is paid.”
In the collection of hadiths of Imam at-Tirmidhi, the words of Ibn ‘Umar are quoted: “If someone dies and the duty of fasting remains on him, then let one beggar be fed for him for each day of the missed fast.” In the collections of hadiths of al-Bukhari and Muslim, it is narrated from ‘Aisha that the Prophet (peace and blessings of God be upon him) said: “If someone dies, and the duty of fasting remains on him, then let a relative fast for him.”
Most Muslim scholars (jumhur) believe that a relative is not obliged to fast for the deceased, even if the latter has a debt post. The main opinion of scientists (including the opinion of theologians of the Shafi’i and Hanafi madhhabs) is that “for the deceased, fasting, like the prayer-prayer, is not observed”, you can only feed the poor, transfer fidyah on his behalf to pay off the debt fast. Mentioned in the hadeeth “let a relative fast for him” they interpret in this way. They rely in this on the words of Ibn ‘Abbas that “one after the other does not perform prayer-prayer and does not observe fasting.” They also rely on the words of ‘Aisha, given in St. X. ‘Abdur-Razzaka: “Do not fast for your dead, but feed on their behalf (pay fidya).” The well-known muhaddis Imam al-Asqalani notes the low degree of reliability of both cited quotations, and refers the words of ‘Aisha about inadmissibility to generally unreliable (da‘if jidden), that is, not actually related to her. In addition, the words of Ibn ‘Abbas (“one after the other does not perform prayer-namaz and does not observe fasting”) can be attributed both to “during life” and to “after death”. I note that the hadith narrated by ‘Aisha and quoted above from St. X. al-Bukhari (No. 1952) and Muslim is an absolutely reliable hadith from the Prophet, unambiguously allowing fasting on behalf of the deceased to his relatives or friends. I will also draw the reader's attention to the fact that in the commentary of Imam al-‘Asqalani to Hadith No. 1953, St. X. al-Bukhari says that he (one who fasts on behalf of the deceased) can be not only a blood relative, but any close person.
Let me remind you of the fundamental opinion of Muslim theology regarding “can one replace another”: it is unacceptable to perform any form of physical (corporal) worship for another either during life or after death. The exceptions are those cases for which there are direct arguments, such as a reliable hadith. This is precisely the case we are considering.
Questions on the topic of making up the fast and paying fidy-sadaqah
I did not fast until the last 3 days of Ramadan. On the days when I didn’t keep it, I shamelessly smoked marijuana, there were reasons for that. It was only from the last week of Ramadan that I stopped and fasted for the last 3 days. And after graduation, I allowed myself to relax for one day, but I really regret it.
I have a good friend who said that I can fast even after Ramadan. This is my second day of fasting. I don't even smoke cigarettes. Tell me if I'm doing it right? Radik.
You need to make up all the missed days of the obligatory fast one by one.
As for smoking marijuana and cigarettes, I strongly advise you to read my book Men and Islam. Learn what qualities and characteristics should be inherent in a Muslim man.
We overslept suhoor and prayer, unfortunately. Mom got up when the sun had already risen, and drank some water, saying that she should close her mouth (that is, start fasting). Then she announced her intention. She heard about it from her friend. I read all the information about the fast on the website of our muftiate and the questions and answers on your website and came to the conclusion that my mother should make up the fast for this day. One to one. How right? Maksat, Kazakhstan.
She was not allowed to drink water if she intended to fast. I'll have to make up for this day.
Dear Shamil Rifatovich, the fact is that I missed suhoor, and my parents were not happy that I was fasting, so they insisted that I eat breakfast. I am 16 years old. How to atone for your guilt? What advice would you give to avoid such situations in the future? Azamat.
A short daytime nap will help you get up early in the morning for Suhoor. If the fast on the mentioned day was missed, then make up for it at the end of the month of Ramadan.
I overslept the morning meal, and therefore did not fast on this day. Can I make up for this day after the end of the month of Ramadan? I thought it could be done! Ruslan.
You need to make up this day after the end of the month of fasting. If you suddenly overslept your morning meal, you should still fast.
When I held the uraza last year, I missed a few days (4-7 days) because of the treatment. How do I refund, I don't remember how many days I missed. F.
Make up for the allegedly missed number of days. The main thing is that in the upcoming month of Ramadan you do not miss a single day. Do not put off making up for missed days for an indefinite “later”.
I have several days of fasting debt, but there is very little time left, and I calculated that one day will still remain debt. Is it possible to replenish it after this uraza. Will the post for the last year be considered full-fledged or not? Moldir.
You should replenish after the completion of the upcoming month of Ramadan, and everything will be considered complete.
If I missed one day of fasting for no good reason, is it true that I have to fast 30 days after the month of Ramadan? Mikail.
If a person observes a religious practice for several years, and then quits, including not fasting in Ramadan, does it mean that he will have to make up for each missed day with 60 days of fasting? Alibek.
Not true. Each missed day must be made up with one day of fasting.
I have minor health problems in the urological part, and since I myself am studying to be a doctor (a 5th year student), I decided not to delay and deal with this issue. But the problem is that I didn’t have time to go to get tested during school hours and left it until the summer. In the summer, he was released only by August 1.
The doctor suggested that I have surgery, but I would not want to miss more than a week of fasting. I decided to take a spermogram and, depending on the results, decide whether to do the operation now or wait until the winter holidays. I had a semen test that day, and as far as I know, this breaks the fast. If it violates, how can I make up for it? Islam.
Complete with one day of fasting.
I have been diagnosed with an incurable hereditary disease and need to be on a lifelong special diet and lifelong medication. Medicines should be taken 4 times a day. Failure to do so may result in death or serious complications. I fasted every year in the holy month of Ramadan and would like to continue to do so, but my illness does not give me such an opportunity. I won’t even be able to make up the fast at any other time, since, I repeat, the medication is prescribed for life. I heard that a person in this case must feed the poor for each missed day of fasting.
1. Tell me, am I right and how should I do it? So do I have to distribute food every day or can I calculate how much I spend on food per day on average and give that amount to people in need every day? Or can I calculate how much I spend on food per month, and at the beginning of Ramadan give all this amount?
2. If I give people money instead of food, does it matter if the money goes to food or not? And if they go to drugs, for example? TO.
1. All three options are possible. In the third, it is better to wait for the end of the month of Ramadan.
2. The main thing is with what intention do you transfer this money to the poor or in other ways of transferring zakat. How he or they spend it is none of your business.
I am a newly converted Muslim. I am fasting, but I felt pain in the liver area, I assumed that this was due to my chronic hepatitis B. The doctor would probably tell me to refrain from fasting. If I stop fasting, then have I correctly calculated the fidya-sadaqah: every day I need to give 1.75 kg of flour. Its price is 15 rubles. per kg. So 1.75x15x31 (day) = 813.75 is my fidya for Ramadan. Is it true? For me, this question is important, since this is my first Ramadan and I had a sincere intention to fast. Leon.
You are wrong and not accurately informed. If you are able to fast, then make up for your fast with fasting. But the payment of fidy-sadaqah is relevant for those who presumably will no longer have the physical ability to fast. Fidya-sadaqah is a almsgiving-atonement, consisting in the fact that for each missed day of obligatory fasting, one beggar must be fed so that approximately as much money is spent on him. how much does lunch cost on average (or better - based on the average daily cost of own food) thus making up for the missed days of fasting.
I have diabetes second type. If you do not eat on time, hypoglycemia begins. How can I be in such a situation? Denis.
Do not fast and pay fidya-sadaqah.
I am going to fast in Ramadan, but the problem is that I take pills 3 times a day with meals (respectively, I wash them down with water). What do i do? Take pills or refrain from fasting, and when I finish the course of treatment, fast? Orkhan.
If this course of treatment is extremely necessary for you in terms of maintaining health and life, then you need to complete it, and make up for the missed days of fasting after the month of Ramadan one to one.
I have been reading namaz since the age of 26, I have been praying since the age of 27. My friend who reads the prayer said that I have a debt for prayer for 13 years (from 13 to 26 years old) and for uraza - 14 years (from 13 to 27 years old). Is he right? Zhomart.
1. A person who has consciously become a Muslim should not make up for anything from the past. The only thing is, if, for example, having converted to Islam, he did not immediately begin to perform the obligatory prayer or missed the obligatory fast, then all this must be made up.
2. If a person was an absolutely unbeliever, but from among the “ethnic Muslims”, then, having begun the implementation of religious practice, he, like a neophyte, does not restore anything.
3. In the case when a person was a carrier of the postulates of faith, but did not observe religious practice, it is necessary to make up for everything, starting from the period of puberty.
This year I only fasted the first week of Ramadan. Then I had to break the fast due to a runny nose, which still continues.
Will I get the same sawab for fasting on a refillable day as I do for fasting in the month of Ramadan? Dina.
In any case, you need to make up for the missed days of fasting, and this is an obligation before God, and the Almighty alone knows how much it will be rewarded. I still would not classify a runny nose as a serious illness, because of which it is necessary to break the fast.
Here it is useful to recall the hadith: “If a believer, who did not belong to any of the categories exempted from fasting, did not fast on one of the days of the month of Ramadan, [then let him know that] this day he will not be able to make up for a whole century of fasting . [That is, every day of obligatory fasting is extremely important and valuable. If a person, for whom fasting is obligatory, left this without attention, neglected this form of worship of the Creator, missed a day, then not a single day of earthly life can compensate for this loss. The scale is huge and exceptional. Of course, the believer makes up for what was missed in the future, but no other day of the year has a special significance for each of the days of the month of Ramadan]” .
Possible exceptions are listed in my post Woman's Post.
See: Al-Qaradawi Yu. Fatawa mu‘asyr. In 3 vols. T. 3. S. 263.
The Prophet Muhammad (peace and blessings of Allah be upon him) said: “If a person makes up for a missed obligatory fast, then he should choose: either in a breakdown or in a row [all the missed days one by one].” See, for example: Ash-Shavkyani M. Neil al-avtar [Achieving Goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995, vol. 4, p. 248, hadith no. 1690.
There are several hadiths about this. Their degree of reliability is not high, but in the general mass they have weight, they give the basis for just such a theological conclusion, and therefore the majority of scientists (jumkhur) agreed with the possibility of choice in this matter. See, for example: Ash-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. S. 248; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. S. 236.
See, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. S. 239; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]: In 11 volumes. Damascus: al-Fikr, 1997. T. 3. S. 1735; al-Buty R. Ma‘a an-nas. Mashurat wa fatawa. S. 44.
See, for example: Mahmoud A. Fatawa [Fatwas]. In 2 vols. Cairo: al-Ma'arif, [b. G.]. T. 2. S. 47.
It should be mentioned that there is an authoritative opinion that if a person has delayed making up for the obligatory fasting missed before the next month, then he fasts on the coming Ramadan, and then makes up for the previously missed one, while additionally feeding one poor man for each day (fidyah). I note that there are no reliable hadiths on this subject. In the theological literature, this is referred to as the opinion of several companions. Most Muslim theologians (including Shafi'i theologians) speak of the need for this. Some scholars, including the theologians of the Hanafi madhhab and Imam al-Bukhari, did not agree with this, saying that fasting is enough, but there are no corresponding arguments regarding something more. Imam ash-Shavkyani also thought the same. For more details on this, see, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. S. 237–239; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1735, 1746; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 249, 250; al-Buty R. Mashurat ijtima‘iya [Advice to people]. Damascus: al-Fikr, 2001, p. 41.
About what days besides the month of Ramadan it is preferable, it is advisable to fast, read in the relevant material.
See, for example: Ash-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. S. 249, 250; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. S. 237; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1746.
You can convert this into a monetary equivalent, transfer it in money in those areas in which the annual zakat is transferred. See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1743, 1744.
See, for example: Al-Buty R. Ma‘a an-nas. Mashurat wa fatawa. S. 44.
See, for example: Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. T. 1. S. 355.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1700.
See: At-Tirmidhi M. Sunan at-Tirmidhi. 2002. S. 236, hadith No. 717; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 249, hadith No. 1693; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 4. S. 1408, Hadith No. 2034.
Hadith from ‘Aisha; St. X. al-Bukhari, Muslim, Ahmad and Abu Dawud. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 543, hadith no. 9038, "sahih"; al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997, vol. 2, p. 580, hadith no. 1952; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 251, hadith No. 1696; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. In 10 vols. T. 4. S. 1408, hadith No. 2033.
For more details about all this, see, for example: Al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. S. 241-243, hadiths No. 1952, 1953 and commentaries on them; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 250-253, hadith No. 1696 and comments on it; al-Qari 'A. Mirkat al-mafatih sharh mishkyat al-masabih. T. 4. S. 1408, 1409, hadiths No. 2033–2035 and commentaries on them.
I note that regarding the prayer-prayer, the opinion of scientists is unanimous, that is, there are no disagreements regarding the fact that one cannot perform prayers for another either during his lifetime or after death. Now those who are alive do not perform debt obligatory prayers-prayers for the dead. See, for example: Al-Kurtubi M. Al-Jami‘ li Ahkyam al-Kur’an. In 20 vols. T. 17. S. 75; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. T. 1. S. 355.
See, for example: Mahmoud A. Fatawa [Fatwas]. In 2 vols. Cairo: al-Ma'arif, [b. G.]. T. 2. S. 60.
Read more about this in my article “60 days or not? Deliberate violation of the fast."
Fidya can be transferred in money in those areas in which the annual zakat is transferred. See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1743, 1744.
For more details on these directions, see my translation of the meanings of the Holy Quran (9:60). T. 2. S. 194, 195.
“... Those who cannot make up for fasting [namely fasting] on other days [due to senile infirmity or an incurable disease] must feed the poor [from the average, ordinary, what they feed the family with]. Whoever does more [than feeds the poor], it is better for himself…” (see: Holy Quran, 2:184). See also, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1743, 1744.
"... From the average [ordinary] than you feed your family" (see: Holy Quran, 5:89). For more information about how fidya can be measured, and about the fact that the Sunnah does not define its size and is not limited to any food product, see, for example: Ash-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. S. 247; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1743; ash-Shurunbulaliy H. Maraki al-falyah bi imdadi al-fattah [Steps of success with the help of the Lord who reveals all]. Beirut: al-Kutub al-‘ilmiya, 1995, p. 244; al-Qari 'A. (died 1014 AH). Mirkat al-mafatih sharh mishkyat al-masabih: In 10 volumes. Beirut: al-Fikr, 2002. V. 4. S. 1408.
You can convert this (average daily food expenses) into a monetary equivalent, transfer it in money in those areas in which the annual zakat is transferred. See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 3. S. 1743, 1744.
For more details about these directions, see my translation of the meanings of the Holy Quran (9:60). T. 2. S. 194, 195.
A neophyte is a new adherent of some religion.
Hadith from Abu Hurairah; St. X. Ahmad, Abu Dawud, Ibn Maja, and others. See, for example: At-Tirmidhi M. Sunan at-Tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002, p. 238, hadith no. 722; Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-dawliyya, 1999. S. 272, hadith no. 2396; Ibn Maja M. Sunan [Collection of Hadith]. Riyadh: al-Afkyar al-dawliya, 1999, p. 183, hadith no. 1672; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. S. 517, hadith no. 8492, “hasan”; al-Qaradawi Yu. Fatawa mu‘asyr [Modern fatwas]. In 2 volumes. Beirut: al-Kalam, 1996. T. 1. S. 308.
World News
18.06.2015According to the Hanafi fiqh, the time of niyat begins with the onset of night (i.e., after the time of the evening prayer) and ends with the onset of the time of “dahvatul-kubra”. Therefore, if a person forgot about the intention or did not perform actions indicating an unshakable determination to fast, and then until the time of “dahvatul-kubra” he remembered that he did not eat or drink just because he was fasting in Ramadan, this recollection will be be considered the right intention, and accordingly, that person's fast will be valid.
However, if a person does not remember fasting before the onset of “dahvatul-kubra”, the obligatory fast of this person is not valid and does not go into the category of “nafl” (additional fast), although this does not relieve him of the obligation to abstain from food and drink during Ramadan before the time of iftar (breaking the fast). Then he should make up for this day at another time after the end of Ramadan, but the obligation to make kaffara (atonement) does not lie on him ”(Al-Mufassal fil fikhi hanafi, p. 271).
The time interval from the azan to the morning prayer until sunrise should be divided by 2, and then subtract the resulting figure from the time of the lunch prayer.
For example: the azan for morning prayer is given at 4 o'clock in the morning, and the sun rises at 6 o'clock in the morning, so the interval between the azan for morning prayer and sunrise is two hours, divided by 2, we get 1 hour. Lunch prayer starts at 12.30. We subtract one hour from 12.30, we get 11.30. As a result, it was found that the time of "dahvatul-kubra" comes at 11.30.
Actions that do not break the fast
There are more than 24 actions that do not break the fast.
Fasting is not broken if a person drank, ate or had sexual intercourse due to forgetfulness. Fasting is not broken even if he, having forgotten that he is fasting, combined these actions (for example, had sexual intercourse, and then drank water). The argument for this provision is a hadith with the following meaning: “If a fasting person ate or drank out of forgetfulness, then this is the food that Almighty Allah gave him, and there is no obligation to compensate for the fast” (cited by Imam Ahmad ibn Hanbal, Imam Bukhari, Imam Abu Dawud and Imam Tirmizi). Although this hadeeth does not mention sexual intercourse out of forgetfulness, the Hanafi scholars (may Allah have mercy on them) in this case refer it by qiyas (by analogy) to eating and drinking. If a man remembers that he is fasting during intercourse, he is obliged to immediately stop it and move away from his wife. If a man immediately, as soon as he remembered that he was fasting, stopped sexual intercourse and left his wife, his fast is not violated. If a man forgetfully remembered that he was fasting during sexual intercourse, but continued it, then his fast is violated, and he will have to not only make up the day of fasting, but also be punished for his act in the form of kaffara (expiatory fasting for 60 days continuously).
If during fasting a person saw someone forgetfully eating, then the decision whether to remind him that he is fasting depends on who this person is:
1. If someone who has forgotten that he is fasting has enough strength to abstain from food and drink until the end of the day of fasting (for example, if he is a young strong man), be sure to remind him that now is fasting time. Silence in this case is makruh tahrimi, i.e. it is necessary to remind, otherwise the one who did not remind falls into sin. If a person is reminded that he is fasting, but he still continues to eat or drink, his fast is broken, and he is obliged to make up for this day, but without kaffar (this opinion is attributed to Imam Abu Yusuf).
2. If a person who began to eat out of forgetfulness is outwardly weak and it is clear from the outside that it will be difficult for him to abstain from food and drink until the end of the day, it is better not to remind him that now is the time for fasting, it does not matter, whether this person is young or old. In this case, the forgetfulness of the fasting person should be taken as a manifestation of the mercy of Allah Almighty to this person.
If a man's seminal fluid came out as a result of thinking or looking at the woman's genitals, his fast is not violated. Although this action is haraam, its prohibition does not mean that it automatically breaks the fast.
If a person stood under a cold shower and felt cold inside, the fast is valid.
The use of cosmetics for the eyes (whether it be antimony or eye shadow), rubbing oil into the mustache, as well as applying cream, ointment or oil to the body and rubbing into the skin do not affect the validity of fasting. At the same time, according to the most correct opinion, fasting is not violated even if a person, after applying antimony, felt its taste in his mouth or saw that his saliva was colored in the color of antimony. It does not matter whether the smell of incense comes from antimony or not.
The insertion of a finger into the genital organ does not break the fast, provided that the finger was dry (i.e., was not moistened with water or, for example, medicine) and was inserted shallowly into the outer part of the genital organ (if the finger was inserted deep into inner part penis, this breaks the fast). This rule applies to the examination of a woman by a gynecologist. During the examination, the fast is not broken if only the external part of the penis was examined, and nothing wet was introduced into the genital organ.
Hijama (bleeding) does not break the fast. On this account, there is a hadith that says that during fasting, the Messenger of Allah (peace and blessings be upon him) performed hijama (this hadith is given by imams: Ahmad, Shafi'i, Bukhari, Abu Daud, Ibn Maja, Nasai, etc.). There is also a hadith with the meaning: “The fast of the one who is bloodletting and the one who is bloodletting is violated,” but, according to the interpretation of scientists, the meaning of this hadith is that bloodletting reduces the reward for fasting, while the validity of fasting is not violated. However, bloodletting is allowed, but only if the person is sure that this procedure will not weaken him, and he will be able to continue fasting.
Gyybat (slander about another person in his absence) also does not break the fast, although there is a hadith, the external meaning of which indicates the opposite effect.
Changing the intention does not affect the validity of the post. If a person during the fast decided to break the fast, but did not do this, his fast remains valid.
A distinction should be made between the inhalation of aromas and the inhalation of smoke or steam. During fasting, it is absolutely permissible for a person to inhale the aromas of flowers, incense, etc. But if a person deliberately inhales smoke or steam through the mouth or nose and it gets into the throat, the fast is broken. It does not matter what kind of smoke it was - incense smoke, cigarette smoke, and so on. If smoke gets into a person's nose or mouth by accident, against his will, his fast is valid. For example, if a person got into a room where they smoke, covered his mouth and nose with his hand, but the smoke still got inside, the fast is not violated.
The fast is not broken if a person gets dust in his throat, even if it was dust from flour.
If a fly flies into a person's mouth and he accidentally swallows it, the fast is valid.
If a person took the medicine before the start of the day of fasting, but already during the fast he felt its taste in his mouth, this does not affect the validity of the fast.
The state of "janaba" (great defilement) does not affect the validity of the fast. If a person wakes up in a state of defilement, his fast is valid, even if he has been in this state for several days in a row (although it is forbidden for him to remain in this state, because he will not be able to pray, since in order to perform daily prayer, it is necessary to be cleansed of great defilement ). In general, being in a state of ritual purity is not a condition for the validity of fasting.
According to Imam Abu Hanifa and Imam Muhammad, if a man introduced water into his genitals, fasting is not violated. However, Imam Abu Yusuf expressed the opinion that if the water reached Bladder, the post is broken.
Getting water into the ear while bathing in the river or while performing a full ablution does not break the fast. In the Hanafi madhhab, there is a disagreement as to whether the fast is broken if a person himself dripped water or medicine into his ear (if the liquid penetrated into the middle ear, located behind the eardrum). According to the most correct opinion in the madhhab, fasting is violated. If a person cleans his ears, for example with a stick, and inserts a stick into the ear several times, which already has dirt on it, this does not break the fast.
According to the Hanafi madhhab, swallowing mucous secretions from the nose does not break the fast, provided that they have not gone beyond the mouth (or nose) so much as to separate from it. If a person has already blown his nose or spat out these secretions, but then swallowed them, the fast is broken. The same goes for swallowing saliva. But if saliva has flowed out of a person’s mouth and hung in the form of a thread or a drop without separating from the mouth, swallowing it does not break the fast. If a person’s lips were wetted with saliva during a conversation, and he then licked them, this does not affect the validity of the fast. According to the Shafi'i madhhab, if a person swallows accumulated saliva or accumulated mucous discharge from the nose, fasting is violated, therefore, scholars of the Hanafi madhhab recommend not swallowing accumulated saliva or accumulated mucous discharge from the nose in order to overcome the disagreement between madhhabs.
The book Al-Hujja says: “Sheikh Abu Ibrahim was asked if the fast of a person who swallowed mucus (meaning mucus / bile that entered the mouth from the inside) was broken. The Sheikh replied: “If we are talking about a small amount of mucus, then the fast is not violated, according to the ijma of the Hanafis. And if the mucus filled the mouth and came out, then the fast is broken, according to Abu Yusuf, and not broken, according to Abu Hanifa.
Vomiting, according to the most correct opinion in the madhhab, expressed by Imam Muhammad, does not violate the fast, if the person did not cause it intentionally. On this subject, there is a hadith of the Messenger of Allah (peace and blessings be upon him) with the following meaning: “The fast of a person who has overcome vomiting is not violated, and there is no obligation on him to replenish it, and if a person deliberately caused vomiting, his fast is violated” (hadith lead Imam Malik, ad-Darimi, Abu Dawud, Tirmizi). If a person vomited against his will (even if the vomit filled the entire mouth) and he involuntarily swallowed the vomit, according to the opinion of Imam Muhammad, his fast is not violated. One reason for this is that vomit is a substance that cannot be fed. There is disagreement between Imam Muhammad and Imam Abu Yusuf as to whether intentionally induced vomiting affects the validity of the fast. According to Imam Abu Yusuf, if vomiting was caused intentionally, fasting is not violated if the vomiting did not completely fill the mouth (i.e., it could be kept in the mouth). At the same time, fasting is not violated even if a person intentionally swallowed such an amount of vomit. However, the most correct opinion in the madhhab on this issue is the opinion of Imam Muhammad, according to which the fast of a person who deliberately caused vomiting is violated in any case, whether he swallowed the vomit or not.
If a person has a small piece of food (smaller than a pea) stuck in his teeth after suhoor (morning meal) and he swallowed this piece during fasting, fasting is not violated. A small amount of food should be understood as such an amount that a person easily swallows with saliva, without resorting to the help of the tongue and without making any effort to swallow it.
The book "Al-Kafi" says that if a person has a piece of food on his lip (i.e., outside the oral cavity) that does not exceed the size of a sesame seed, and gets into his mouth and dissolves there, while he does not felt no taste in the mouth, this does not affect the validity of fasting.
Is it necessary to continue fasting if your fast has become invalid or you have not fasted since the beginning of the day for a good reason?
If a person has committed actions that break the fast, he must spend the rest of the day fasting, even if making up the fast for that day has already become obligatory for him. The same applies to a person who had a good reason for not fasting, but then this reason disappeared before the end of the day of fasting. He is obligated to fast the rest of the day, thereby expressing his respect for the month of Ramadan.
There are several categories of such people:
1. A woman whose haid (menstruation) or nifas (postpartum cleansing) ended after dawn on the day of fasting. She must spend the rest of the day fasting and also restore this day after Ramadan.
2. A traveler who did not observe fasting on the way, but before the end of the fasting day arrived at the place where he is going to stay for 15 days or more, or returned home, must also spend the rest of the day fasting, and also restore this day of fasting after Ramadan.
3. A sick person who has recovered before the end of the day must fast the rest of the day, and also make up for the day of fasting. But if a sick person renounced the right not to fast and, having expressed his intention at the appointed time, fasted and recovered until the end of the day, his fast is counted as a fast in Ramadan. And you don't need to fill this day. The same applies to a traveler who observed a fast on the way and ceased to be a traveler until the end of the day of fasting.
4. A person who has become an adult on the day of fasting must, from the moment of coming of age, fast the rest of the day.
5. If a non-believer converted to Islam in the month of Ramadan, he must spend the rest of the day fasting along with the rest of the Muslims. At the same time, an unbeliever who converted to Islam, and a child who has become an adult, is not obliged to make up for this day of fasting.
6. A madman who gained reason on the day of fasting after the time of “dahvatul-kubra” must fast the rest of the day, although he is also obliged to make up for this day. If he gained his mind to “dahvatul-kubra” and managed to express his intention to fast, his fast is valid and does not require replenishment.
There are seven things related to makruh (blame) during fasting:
1. Taste food (even while fasting nafl). If a woman prepares food and there is no one who could taste it (for example, for salt), except for herself (this can be done, for example, by a woman who does not fast because she is in a state of haida), it is permissible to taste the food without makrooh. A woman is allowed to chew food, then to give it to a child. If a woman has a husband who is very picky about food and has a difficult temper, it is not makrooh for her to taste the food to see if there is enough salt. Unless the husband has a bad temper and is not picky about food, you should not taste what you cook.
2. Chewing gum provided that nothing separates from it during chewing (be it sugar or small particles), otherwise it is haram to chew it. This rule applies to both men and women. Chewing gum outside of fasting is mustahabb for a woman and makrooh for a man if the man does it in public (makrooh subsides in solitude). Chewing gum outside of fasting to get rid of bad breath is allowed.
3. Kissing the wife/husband if there is a chance that the person will not restrain himself and will have sexual intercourse as a result, or that semen will come out. The same applies to "mubasharatul-fahisha" (contact of the genitals of a man and a woman without copulation).
4. Biting the wife's lip (this implies that her saliva does not enter the husband's mouth, otherwise this action breaks the fast).
5. Accumulate saliva in your mouth and then swallow a large amount of saliva at a time.
6. Doing hard work, if a person is sure that this work will weaken him and he will be forced to break the fast.
7. Performing bloodletting if it is likely that it will weaken the person and he will be forced to take iftar.
The following seven acts are not makruh:
1. Kissing and "mubasharatul-fahisha", if the person has no fear that this may lead to sexual intercourse. This position is indicated by an argument in the form of a hadith, in which Aisha says that the Messenger of Allah e did such actions during fasting (the hadith is given by Imam Bukhari and Imam Muslim).
2. Applying fat or oil to the mustache.
3. Applying antimony to the eyelashes.
4. Hijama (bloodletting), provided that the person is sure that the hijama will not weaken him so much that he will be forced to perform iftar.
5. Use of sivak. Including the use of sivak at the end of the day. In the Shafi madhhab, the use of a sivak during fasting after the onset of lunch prayer is makruh. According to the Hanafi madhhab, the use of sivak is sunnah in any case. The argument for this is the hadith in which the Messenger of Allah e said: “One of best qualities fasting is the use of a sivak ”(hadith is cited by Ibn Maja, al-Baykhaki, ad-Darakutni), as well as a hadith that says that the Messenger of Allah e used a sivak during fasting both at the beginning of the day and at the end of the day (hadith given by Imam Ahmad). The use of a sivak is not makrooh even if the sivak is fresh, green or wet with water.
6. Rinsing the mouth and nose, even if it is not done during wudu.
7. Taking a shower or wrapping in a wet sheet. The hadeeth points to the permissibility of this, where it is said that the Messenger of Allah e during fasting poured water on his head during the heat to reduce the feeling of thirst. There is also a hadith on this subject that Ibn Umar wrapped himself in a wet sheet during fasting. These actions are not makrooh because they help a person to fast.
Desirable (mustahab) actions during fasting
Suhoor and iftar. The Messenger of Allah e said: “Make suhoor, verily, barakat is concluded for you in suhoor” (hadith is cited by Imam Ahmad, Imam Bukhari and Imam Muslim).
If a person commits suhoor, his reward for fasting increases. However, one should not eat too much during suhoor, as this is contrary to the meaning of fasting (fasting implies a certain severity for a person).
There is also the following hadith on this subject: “Three things from the morality of the Messenger e: take iftar shortly after sunset, take suhoor shortly before dawn and put right hand to the left while praying” (cited by Imam Muhammad, Imam Abdur-Razak and Imam al-Baykhaki).
If the sky is overcast, it is advisable to delay iftar a little so as not to be mistaken. In general, it is advisable to take iftar before the stars become clearly visible in the sky.
As a suhoor, it is enough to drink a sip of water. On this account, the Messenger of Allah e said: “There is barakat in the suhoor, even if a person drank only a sip of water. Indeed, Allah Almighty and His angels bless those who perform suhoor.”
Situations in which it is permissible to break the fast
In some cases, it is permissible for a person, and sometimes even obligatory, to break the fast. There are several reasons why a person may not fast: illness; journey; compulsion; pregnancy; lactation; hunger; thirst; old age.
If a person feels that he will die from an illness if he continues to fast, he should definitely break the fast. It is also permissible to break the fast if a person is afraid that the disease will otherwise be delayed.
If a person knows for sure that his illness proceeds according to a certain cycle, for example, at the beginning of each month he begins to have a strong fever, he is allowed to break the fast at the beginning of the month without waiting for the disease to manifest itself (the same applies to a woman who, based on their experience and knowledge of the characteristics of their menstrual cycle, I'm almost 100% sure that her Hyde will start at the beginning of the month). If a person’s illness does not manifest itself at its usual time (for example, it turns out that he has recovered), according to the most correct opinion in the madhhab, in addition to making up the fast, he will not have the obligation to commit kaffara for breaking the fast (the same refers to a woman who did not begin hyde at the usual time for this).
If a pregnant woman is afraid that she might get sick or lose her mind if she abstains from food and drink, she is allowed to break her fast. If a woman feels that abstaining from food and drink can lead to her death or the death of the child she is carrying, it is not only permissible for her to break the fast, but also obligatory. The same applies to a woman who is breastfeeding. If a child who is being breastfed by a woman develops diarrhea, that woman is allowed to break her fast to take a medicine that will help prevent the child from becoming ill. The hadith says: “Verily, Allah Almighty has created an indulgence for a traveler who can leave the fast and shorten the prayer, as well as an indulgence for a pregnant and lactating woman who is allowed not to fast” (cited by Imam Muhammad, Imam Ahmad, Abu Dawud, at- Tirmizi, an-Nasai).
How to determine the truth of fears for your health
In determining whether the fear of illness or death is justified, two factors must be considered:
1. Experience. This refers to a situation where a person has previously observed that as a result of abstinence from food and drink, his health has deteriorated significantly, the disease has worsened / dragged on, or there is a danger that he will die.
2.
Doctor's diagnosis. It is understood that the doctor informed the person about the danger to health or life. The book Al-Burhan states that the doctor who conducts the medical examination must be a Muslim, and must also be a professional doctor and have the quality of "adal". However, Imam al-Kamal expressed the opinion that the presence of the quality of "adal" in this case is not necessary. It is enough that the doctor is not an obvious sinner, and then his assessment of the state of the fasting person will be enough to conclude whether it is possible to break the fast.
If a person broke the fast without having the experience described above or based on the conclusion of a doctor who does not have the qualities listed above, then, in addition to making up for the missed fast, he is obliged to perform kaffara.
It is allowed for a person to break the fast if he feels hunger or thirst to such an extent that it can lead to death, clouding of the mind or loss of sight, hearing, etc. At the same time, the condition is set that hunger or thirst is not caused by a person consciously (for example, if a person did hard work, knowing that this would lead to unbearable thirst). If a person breaks his fast after making himself very thirsty by exhausting work, he must make up the fast and perform kaffara.
The traveler has the right not to fast on the way only if he went on a trip before Fajr. On this account, Allah Almighty says in the Qur'an (meaning): “He who is sick and he who is on the way have the right not to fast. They must restore the days of fasting that they missed in another month ”(Sura Al-Baqarah, ayat 184).
If the traveler can fast on the way and it does not harm him, it is better not to break the fast, as in the Qur'an Allah Almighty said: "But if you fast, it is better for you." However, if he travels in a group in which everyone has broken the fast, it is better for him to break the fast, thereby following the jamaat. The same applies to the case if a person’s fellow travelers collect money to buy food for iftar and break the fast, it is better for a person to invest his share in the money collected for iftar and join the jamaat.
In a situation where a person has a good reason not to fast in Ramadan (for example, he is sick or on the way), and he feels that he will die before the end of Ramadan and will not have time to make up the fast, the question arises - is he obliged to write a will and appoint someone who will pay the fidyah (feed the poor) for the days of fasting he missed. In this case, the obligation to draw up a will with an indication of the payment of fidyah does not lie with the person. If this person dies without writing a will, there will be no sin on him. However, if a person who did not fast for a good reason had the opportunity to make up the fast (that is, he became settled or recovered and found time after the end of Ramadan when he could make up the fast), and he feels that he will die soon without having time to restore the missed days of fasting, he is obliged to write a will and appoint a person who will pay the fidya for him. Fidyah is calculated by the number of days a person could fast. If he had three days to make up his fast before he died, you need to pay fidyah for three days, etc.
If a person made a vow that he would fast for a whole month, if he recovers, then he recovered, but after being healthy for one day, he fell ill again and felt that he would die, he must write a will on the payment of fidyah during the entire month that he promised to fast. If he fasted on the only day when he was healthy, this day should be deducted from the total, if he did not fast, fidyah is paid for the entire month. This opinion was expressed by Imams Abu Hanifa and Abu Yusuf (may Allah Almighty be merciful to them). According to Imam Muhammad, fidyah should be paid only for one day - the day on which a person recovered, could fast, but did not keep it. The fatwa in the Hanafi madhhab is based on the opinion of imams Abu Hanifa and Abu Yusuf.
If a person has accumulated fasting debts, for example, ten days, it is advisable to make up for these days of fasting as soon as the opportunity arises, without postponing for later, and also to fast all 10 days in a row. However, this is not a condition for the validity of the completion of the fast - it is allowed to replenish the fast gradually over a period of time.
If a person has not had time to make up for the missed days of fasting and the new month of Ramadan has already begun, he should put aside his debts and begin to make a mandatory fast, and make up the remaining days for the past year after the end of this year's Ramadan. If a person during Ramadan expressed his intention to fast qada (replenishment of the fast), his fast will be counted as a mandatory fast in Ramadan, provided that this person is healthy and not a traveler. If a traveler during Ramadan expresses his intention to make up for the previous Ramadan fast, his fast will be counted in accordance with the intention. And regarding the fasting of the sick in this case, there is a disagreement among the sheikhs. A person is not obliged to pay fidyah for postponing the completion of the obligatory fast for later.
fidyah payout
A person who is in a state of extreme old age and does not have the strength to fast is allowed not to fast, but it is necessary to pay fidyah for each day of fasting. As a fidy, it is necessary either to feed one poor man twice every day (while both times he must be fed enough to make him completely satisfied), or to give the poor man half a sa (about 4 kg) of wheat every day. In addition, instead of food, it is allowed to give the cost of this wheat to the poor in monetary terms. A person has a choice: to pay fidyah at the beginning of the month of Ramadan or at the end. It is permissible to give fidya to the same poor person.
If the condition of the old person has improved and he has become able to fast, he is obliged to make up for the days of fasting that he missed, while the paid fidyah is canceled.
If a person made a vow to fast constantly (for example, every day), and then realized that he did not have the strength for this, he is allowed to break the fast, but it is necessary to pay for each missed day of fasting fidy.
If a person for some reason cannot fulfill the duties assigned to him, he must ask for forgiveness from Allah Almighty for not being able to fast.
Fidya is not provided for fasting, which was a substitute for another obligatory action in atonement for any sin. For example, if a person has to commit kaffara, the first thing he must do is release the slave. If this is not possible, he must hold a post for two months in a row. In this case, the basis of kaffara is the release of a slave, and not fasting, so a person who cannot observe this type of fasting for some reason should not pay fidyah. In the event that a person does not have the opportunity to feed the poor (or the type of kaffara that he must make does not in principle imply such an alternative as feeding the poor), he must also ask for forgiveness from Allah Almighty.
The material was prepared by the teacher of the madrasah named after Imam Abu Hanifa
Fasting (uraza) in Ramadan is one of the pillars of Islam. It must be observed by every Muslim who is of age and is of sound mind. It is allowed not to observe the uraza for the elderly (they must pay fidia), pregnant women, nursing mothers, the sick who are forced to take medicine, and travelers who have been caught out of the house by fasting (the distance must be at least 100 km). However, in the future they need to compensate for all the days of fasting.
During fasting, it is forbidden to take food and medicines the size of a pea during daylight hours, drink water or medicines, and have sexual intercourse.
“Fasting is not only abstaining from food and drink, but also abstaining from sins committed by the tongue and other parts of the body. One should not speak badly about anyone, do bad deeds, but on the contrary, this month one should try to do as much good as possible, ”says Niyaz hazrat Sabirov.
When is a fast not considered broken?
According to the imam-khatyb of the Apanayev mosque Niyaz hazrat Sabirov, if a Muslim drank water or ate something out of forgetfulness during daylight hours, the uraza is not considered violated.
“In such cases, they say: Allah fed him,” says Niyaz Khazrat Sabirov. “But if a fasting person deliberately took food at a forbidden time, then he needs to make an atonement - keep fasting continuously for two lunar months or feed 60 poor people.”Also, during the period of uraza, it is allowed to taste the purchased goods and chew food for the child.
Can injections be given during Ramadan?
“Everything that is injected into the human body is prohibited during the fasting period, and therefore it is impossible to give injections. If a person is sick and forced to take medicine, then he should not hold his breath,” Niyaz hazrat Sabirov comments.
The exception is treatment with leeches.
After sunset, all prohibitions are lifted. Photo: AiF / Ruslan Ishmukhametov
Is it possible to swim?
Diving and swimming is undesirable, as water enters the nose and mouth. If on sunny days you are thirsty and weakness appears in the body, it is better to just take a shower or wipe yourself with a wet towel.
Is it true that you can not brush your teeth during uraza?
During uraza, it is allowed to monitor the cleanliness of the oral cavity with the help of a sivak - this is a toothpick made from the branches and roots of a tree. Sivak has a strong smell and pleasant taste. It strengthens the gums, gives shine to the teeth and freshens the breath.
“It is undesirable to use toothpaste during fasting, as it can enter the body. Therefore, sivak is an excellent substitute. You can buy such a toothpick in any Muslim store,” says Niyaz hazrat Sabirov.
Can you eat meat after sunset?
After sunset, you can eat everything that Islam does not prohibit. Recall that pork and alcohol are strictly prohibited. The meat eaten must be halal.“With the onset of evening, immediately after sunset, the fasting person takes a light meal, 2 hours before dawn (shahar) a denser meal. Guests, relatives, relatives, friends or neighbors are invited to the evening rite of breaking the fast. Such a treat is considered a charitable deed and serves as the forgiveness of sins. It is desirable that among those present there be a person who knows the Koran or at least basic prayers. During such a dinner, they read suras, talk about the deeds of Allah and his prophets. Secular conversations are not forbidden, ”says Hadji Abdullah Dubin.
Prayer will give you strength
Niyaz Hazrat Sabirov has been holding a post since he was 8 years old. According to him, he did not experience great difficulties during the month of Ramadan.
“It seems that 18 hours without food and water is unbearable, but Allah helps. For beginners to fast, I advise you to devote more time to prayers, to study the Koran. If possible, you need to sleep more, for example, after the sunset prayer. For the period of fasting, I advise athletes to stop training, save their strength,” says Niyaz hazrat Sabirov.
Kirill Sysoev
Calloused hands do not know boredom!
Content
The ninth month of the Muslim calendar, Ramadan, is one of the four holy months of the year. Men and women at this time hold a strict fast of Uraz, which is one of the main pillars of Islam. The main specificity of this fasting is that the quantitative composition of food is not regulated - everything is allowed to eat, and only the time of eating plays an important role. Let's figure out how to properly hold Uraza for a woman so that long-term abstinence benefits the body. After all, in addition to spiritual purification, Muslims fast to improve the body.
Why keep Uraza in the month of Ramadan
Fasting in Uraza contributes to the expiation of sins that were committed during the year. Ramadan is 30 or 29 days (depending on the lunar month) of strict fasting. During this period, Muslims should set aside time for donations, almsgiving, reflection, contemplation and all sorts of good deeds. However, the main task of every believer is not to drink water and not eat food from dawn to dusk. Unlike the Orthodox fast (Assumption or Great), in which it is forbidden to eat meat, fish, eggs and dairy products, during Uraza it is allowed to eat any food in moderation.
The main activity of Muslims in Ramadan is prayer. Before sunrise, each believer makes a niyat (intention) to observe Uraza, and then eats 30 minutes before dawn and prays. Prayers during holy month are held in mosques where Muslims come with their children or at home with relatives and neighbors. If a believer in the month of Ramadan is in other latitudes, then, according to the Hanafi madhhab (teaching), he reads the obligatory morning prayer according to Meccan time.
How to hold Uraza for a woman
During Uraza, Muslim women, like men, are prohibited from intimate life during daylight hours, and some especially believers prefer complete abstinence from sexual contact throughout the entire thirty-day fast. Traditionally, after sunset, believers gather in large families to eat dishes after a day's fast. Women prepare meals during the daytime, so they are allowed to taste the food while it is being prepared. Men are strictly forbidden.
How to eat properly
In the first days of Ramadan, you have to starve for about 20 hours, so imams (Muslim priests) advise eating foods with a lot of fiber: oats, millet, barley, lentils, unpolished rice, wholemeal flour, millet, legumes. The morning menu of a Muslim woman must necessarily consist of fruits, berries, vegetables, meat, fish, bread and dairy products.
It is better not to complicate your Ramadan menu with culinary delights, but to give preference to light salads seasoned with yogurt or vegetable oil. Such food does not irritate the stomach, improving digestion. To make it easier to keep fasting, broths made from lean beef, chicken, lean fish or vegetables. In Ramadan, women should refrain from fried foods, completely replacing them with steamed or stewed foods. In the process of cooking, you need to dose the following products that stimulate the production of hydrochloric acid, which irritates the walls of the stomach:
- spices;
- garlic;
- caraway;
- cilantro;
- mustard.
For dinner, Muslims are encouraged to cook low calorie meals And don't get too carried away with meat. During the day during Uraza it is forbidden to drink water, but after sunset it is advisable to drink from 2 to 3 liters of water to replenish the water balance. Nutritionists, while observing Uraza, urge to exclude carbonated drinks, replacing them with natural juices, mineral water, herbal teas.
Prayer
The obligatory prayer for all Muslims who hold Uraza is the Tarawih prayer. Its time comes after the night prayer of Isha and ends shortly before the appearance of dawn. Namaz Tarawih is better to read together with other believers, but if this is not possible, then it is permissible to read the prayer individually. In general, Islam is a religion that welcomed the attendance of collective prayers, and the mosque promotes communication when joint prayers are performed that praise Allah and the Prophet Muhammad while reading the Koran.
What not to do - prohibitions
Prohibitions during the period of Uraza are divided into strict and undesirable. Strict prohibitions are classified as actions that break the fast, and require mandatory compensation for one day of Ramadan 60 days of continuous fasting at any other time. These include: intentional eating, vomiting, and sexual intercourse. Also, during Uraza, you can not take potions, capsules, tablets, make injections, drink alcohol and smoke. Undesirable actions in Ramadan that require only replenishment (1 day of fasting for one violation) include:
- Eating out of forgetfulness.
- Involuntary vomiting.
- Swallowing something that is not medicine or food.
- Touching the husband, kisses that do not lead to sexual intercourse.
At what age do girls start fasting?
The girl begins to keep the post from her adulthood. A Muslim child reaches puberty when he reaches 15 years of age. Girls are allowed to fast even earlier if menstruation has come or if they have their own desire. If all of the above signs are absent, then according to Muslim customs, the girl should not fast.
It is difficult now to overestimate the importance of a 30-day fast for human health. Even science has proven that by starving, the human body is cleansed of excess weight, salts, bile, under-oxidized metabolic products, breathing is normalized. The experience of centuries shows that Uraza is the most effective method get rid of various chronic diseases: allergies, gallstones, osteochondrosis and migraine. During fasting, defense mechanisms are increased, stimulated the immune system delays the aging process.
Beginners need to know that all sorts of excesses are excluded this month, and there are special rules for eating and drinking. Immediately after sunset, the fasting person eats only light food, and a couple of hours before dawn - solid food. Such food is considered pleasing to God, therefore it serves the forgiveness of sins. At the evening meal, it is desirable that a mullah or a person who knows the Koran well be present, he will read suras and talk about the deeds of the Lord. Secular conversations are not prohibited during the evening conversation.
Can pregnant and lactating women fast?
Women in the postpartum period or during menstruation do not observe Uraza - this is confirmed by the relevant Sunnahs. As for pregnant and lactating mothers, they can completely or selectively refuse fasting at their discretion, especially if they are afraid for their or their child's health. As for making up for the missed fast, the woman makes such a decision on her own.
Without full ablution
Sometimes, for some independent reason, a woman does not have a full ablution, and fasting has already begun. For example, menstruation ended at night, or marital intimacy took place, or spouses overslept the morning meal. This should not bother a woman in any way, because complete ablution and observance of Uraza are in no way interconnected with each other. Ritual purity is needed only for prayer.
When do menses come
According to the rules of Islam, during menstruation, Uraza must be interrupted in any case, regardless of marital status and age. Prayer prayers are not performed either, since a woman does not have ritual purity. According to the rules, the missed days of fasting at the end of Ramadan must be made up one by one in a row or in a breakdown at the discretion of the Muslim woman. But the woman does not make up for the missed prayers.
What to do if it's hard to keep Uraza in the heat
When the month of Ramadan falls in the summer heat, it is very difficult for Muslims to keep Uraza, because thirst increases on hot days, and refusal of water can negatively affect human health. Moreover, during a 30-day fast, it is forbidden not only to drink, but even to rinse your mouth, because drops of water can get into the stomach. In this case, Islam gives some relief for pregnant women, children, travelers, the elderly and seriously ill people.
Fasting one day or intermittently every other day
If a Muslim woman has serious illnesses, for example, diabetes mellitus, pancreatitis and others, then she can keep Uraza not every day, but every other day. Fasting is not so much abstinence from food and water, but the promotion of spiritual growth, the purification of thoughts. But if a woman can keep Uraza with such diseases, then she should eat fresh raw vegetables, fruits, nuts, do not overeat, do not pounce on food on the holiday of breaking the fast, Uraz-Bayram, when Ramadan ends.
Video
When a woman holds Uraza for the first time, long before the onset of Ramadan, she needs to set herself up for the fact that this is not a hunger strike, but a great joyful holiday, so that there is a feeling of a fun event. It should be remembered that the fasting person receives a reward, which in Ramadan multiplies all the good deeds of a person. And for violating Uraza without a good reason, a Muslim woman will have to pay a certain amount to the needy and make up for the missed day with any day of fasting. See in the video tips for women starting to hold Uraza:
Fasting for Muslim women and men in 2019
Ramadan is the ninth month of the Muslim calendar, the date of which changes every year. In 2019, Muslims begin to hold it on May 16, and on June 15, Muslim men and women around the world celebrate the greatest holiday of Eid al-Fitr. On this day, they give alms, remember relatives and friends, visit the graves of deceased relatives.
Schedule
The time for the pre-dawn meal (suhoor) ends before the onset of morning prayer(Fajr) in 10 minutes. At the end of the evening prayer (Maghrib), one should break the fast, preferably with water and dates, after pronouncing an appeal to Allah. The night prayer is Isha, after which 20 rak'ahs (cycles) of Tarawih prayer are performed for men, followed by Witr prayer.
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