Question:

Hazrat salamu alaikum wa rahmatullahi wa barakatuh! Could you elaborate on the reasons for not fasting? It’s quite difficult for me to keep a fast, I ask you to list the points when I have the right not to keep a fast, I have health problems and a hard job - assistant secretary, the boss constantly yells, I often make tea for him and it’s quite difficult to keep a fast. (Aminych)

Answer:

In the name of Allah, Merciful to everyone in this world, and in the next world, Merciful only to believers.

As-Salamu alaikum wa rahmatullahi wa barakatuh!

In the religion of Islam, one of the main principles is lightness. Allah Almighty says in the Quran: “Allah does not impose on a person beyond his capabilities” (al-Baqarah, 2/286). “Allah desires ease for you and does not desire difficulty for you” (al-Baqarah, 2/185).

Special cases where fasting may not be observed include:

1. Disease. Those people who, due to illness, are not able to fast throughout the month of Ramadan, as well as those who fear that fasting may lead to an increase in their illness, can postpone the fast to another time. IN in this case It is not the patient’s personal concerns that are taken into account, but the recommendations of a medical specialist. After a person recovers, he will have to make up for the missed days of fasting. The permission not to fast in this situation is based on the following verse: “And if anyone is sick or on a journey, then let him fast for the same number of days at another time” (al-Baqarah, 2/185).
2. Journey. From the point of view of religion, a traveler is considered a person who sets off on a journey at a distance of at least 90 km and stays at the destination for no more than 15 days - according to the Hanafi madhhab, or no more than 4 days - according to the Shafi'i madhhab (Shirazi, II, 590 ).

Anyone who travels during Ramadan need not fast. However, if a person went on a journey after dawn, that is, having begun the fast of that day, then in this case he cannot break it and must continue to fast until the evening. But if a person nevertheless breaks this fast, then he will only have to make up for the missed day and should not make atonement (Mavsili, I, 134).

Days of fasting missed due to travel are made up after the end of the month of Ramadan. The above verse of the Quran clearly states this.

1. Pregnancy. Pregnant women may also not fast if they are afraid of harming the child (Tirmidhi, Saum, 21). The missed days are then reimbursed as debt.
2. Breastfeeding. Breastfeeding women, as well as pregnant women, if they fear that the milk may disappear and the child will be left without nutrition, may not fast. They then make up the missed days as debt. In this situation, it does not matter whether the woman breastfeeds her own child or someone else’s.
3. Old age. Old people whose age no longer allows them to fast may also not keep it. For each missed day of fasting, they give a ransom in the amount of fitr sadaq. The Koran says the following about this: “And those who find it difficult to fast should feed the poor as an atonement” (al-Baqarah, 2/184).
4. Unbearable hunger or thirst. If the health of a person observing a fast is in danger due to unbearable hunger or thirst, then he can break the fast. In this situation, the degree of danger is determined by the experience or opinion of a medical specialist (Muslim).

And Allah knows best.

Mufti Ildus Faizov

Washing the nose and mouth is a mandatory action during wudu (minor ablution) and ghusl ( complete ablution) regardless of whether a person fasts or not. Rinsing the mouth (if the water has not been swallowed) does not break the fast, and there is no disagreement among scientists on this issue.

Umar, may Allah be pleased with him, asked the Prophet, peace and blessings be upon him, about a kiss for the fasting person, and the Prophet, peace and blessings be upon him, said: “What would you think if you rinsed your mouth while fasting?” Umar replied: “There is no problem with that.” The Prophet said: “Then why are you asking about a kiss?” (Ahmad, Abu Daud, an-Nasai, etc.)

The Messenger of Allah (peace and blessings of Allah be upon him) said to Laqit ibn Sabir: “Perform ablution properly, wash between your fingers and rinse your nose thoroughly, unless you are fasting.” Thus, the fasting person can rinse his nose and mouth, but not thoroughly so that the water does not reach his throat.

If a person washed his mouth or nose during ablution, and the water entered his throat by accident (that is, he did not intend to quench her thirst), and if he washed without excessive zeal, then his fast is authentic (al-Auzai, Ishaq, al-Shafi'i , Ibn Abbas).

Anyone who washes his mouth with excessive zeal (more than three times during ablution) or is overzealous in rinsing his nose commits an undesirable act. Prophet Muhammad, peace and blessings be upon him, said: “... and rinse your nose thoroughly, unless you are fasting.”

The same applies to rinsing your mouth outside of ablution, if necessary. Rinsing your mouth due to thirst is not advisable. And Ahmad, may Allah be pleased with him, was asked about a fasting person who is thirsty, and he rinsed his mouth and then spat out the water. And he said: “My favorite thing is for him to sprinkle water on his chest.”

If, when gargling out of thirst, water gets into the throat or remains in the mouth to cool (and gets into the throat), then this is an undesirable action, as well as excessive zeal when rinsing the mouth during ablution.

Mandatory actions Mandatory actions are divided into two categories: internal obligations (rukn) and external obligations (shurut) and the following things can be attributed to them:

The internal obligations of fasting (rukn) are its basis, non-compliance with which leads to breaking the fast: abstinence from food, drink and sexual intercourse from dawn to sunset.

External obligations (shurut) are divided into three types:

• Conditions of obligation (shurut wujub).
• Conditions for fulfilling obligations (shurut adai wujub).
• Conditions for correct execution (shurut sykha).

Conditions of the obligation:

1. Islam. As is known, fasting is worship for the sake of Allah Almighty, which means that the person fasting is required to be a Muslim and show his submission to Allah and fast for the sake of His face. Fasting is not accepted until a person fasts for the sake of the One Almighty Allah.
2. Intelligence.
3. Coming of age. These conditions are also mandatory for fasting. In Islam, a child or a madman is not legally capable, they are not required to comply with the canons of Islam, but it should be noted that if the child fasts, then the reward will be recorded for both the child and the parents. It is advisable to teach children to fast from the age of seven, but they should be forced to fast when they reach ten years of age. The basis is the words of the Messenger of Allah, may Allah bless him and grant him peace: “Teach your children to prayer by the age of seven and beat (force) them when they reach ten years.” Sunun Dar Qutani Making a comparison to prayer, Islamic scholars say that the same situation applies to fasting.
4. Knowledge of the onset of the month of Ramadan. Ignorance in Islam has significance for the forgiveness of sins and the removal of obligations.

Conditions for fulfilling the obligation:

This item is different from previous topics, that the above are not entrusted with observing fasting in general, and these two categories are obliged to observe fasting in principle, but are not obliged in this position, but have the right to observe fasting.

1. Be healthy to fast
2. Not to be on the road (that is, not to be a traveler). These two conditions for allowing breaking the fast are mentioned in the Qur'an in Surah al-Baqarah in verse 184: "Whoever among you is sick or on a journey for a number of other days."

Conditions for correct execution:

Failure to comply with these conditions leads to breaking the fast.

1. Intention for fasting. As the Messenger of Allah (peace and blessings of Allaah be upon him) said: “Every deed is by intention.” Hadith cited by Al-Bukhari No. 1. It is enough to make an intention to fast in Ramadan at the beginning of the month. Even if one does not intend to do Ramadan, the fast will still be considered as if one were holding Ramadan.
2. A woman needs to be clean from menstrual and postpartum bleeding. Aisha, may Allah be pleased with her, said: “During menstruation and postpartum bleeding, we left fasting and prayer, and only made up for fasting.” The hadith is reported by Imam Muslim No. 335;
3. It is necessary to refrain from actions that spoil the fast.

Desirable actions during fasting:

1. Taking "suhoor" (ed. - breakfast of a fasting person before dawn. As transmitted from the Messenger of Allah, may Allah bless him and grant him peace: "Eat before dawn, truly in suhoor there is grace (barakat)." The hadith is reported by al-Bukhari;
2. Do not delay breaking the fast (ed. - iftar). The Messenger of Allah, may Allah bless him and grant him peace, said: “People will be in good health as long as they rush to break their fast.” Hadith reported by al-Bukhari;
3. Avoid actions that may later lead to breaking the fast (such as long swimming in the pool, bloodletting, tasting food when cooking, gargling;
4. Feed those who are fasting. The Messenger of Allah (peace and blessings of Allaah be upon him) said: “Whoever feeds a fasting person, his reward is similar to the reward of the fasting person whom he fed, and the reward of that fasting person will not be diminished.” This hadith is reported by at-Tirmidhi in the book “Targhib and Tarhib”;
5. Do not begin fasting in a defiled state. And in case of desecration, it is advisable to bathe before dawn;
6. Pronunciation of dug when breaking the fast (ed. - iftar): "Allahumma lakya sumtu wa ala rizkykya aftartu wa alaika tawakkaltu wa bikya amyantu fagfirli ma kaddamtu wa ma akhhartu";
7. Restrain the tongue from unnecessary words and parts of the body from unnecessary actions (such as idle talk, watching TV). Here we are talking about empty deeds; as for prohibited deeds, leaving them is obligatory, such as, for example, spreading slander, lying;
8. Do more good deeds. The reward for good deeds during the month of Ramadan increases up to 70 times;
9. Constant reading of the Quran and remembrance of Allah;
10. Observance of “Igtikaf” (ed. - being in the mosque), especially in the last ten days. Aisha, may Allah be pleased with her, said that the Messenger of Allah, may Allah bless him and grant him peace, has worshiped in the last 10 days in a way that he never worshiped before. usual time". The hadith is given in the Muslim Collection No. 1175;
11. Frequent pronunciation of the word “Allahumma innakya afuwwun tuhibbul afwa fagfu anni”, which means, “O Allah, verily you are Forgiving and you love to forgive, so forgive me!”
12. Waiting for the night of Predestination.

Secondary actions, in the observance of which there is neither sin nor reward:

1. Kisses if the person controls himself. The Messenger of Allah (peace and blessings of Allah be upon him) kissed his wife while fasting. The hadith is cited by al-Bukhari and Muslim;
2. Application of antimony and incense;
3. Brushing teeth, using miswak. “As reported from the Messenger of Allah, may Allah bless him and grant him peace, he constantly used miswak during fasting.” This hadith is reported by at-Tirmidhi;
4. Rinse mouth and nose;
5. A short swim. "The Messenger of Allah (peace and blessings of Allah be upon him) bathed from defilement while fasting." This hadith is reported by al-Bukhari, Muslim;
6. Involuntary entry of snow or dust into the mouth;
7. Unintentional vomiting;
8. Smell the smells.

Provisions that are reasons for allowing a person to break his fast:

1. Disease. If fasting is the reason for stopping treatment or intensifying the disease;
2. A path whose distance is more than 89 kilometers. A person becomes a traveler from the moment he leaves settlement in which he lived. If a person began to fast and if he had to go on a journey during the day, then he is strictly forbidden to break the fast on that day. A traveler is allowed to fast during the journey if he is confident in himself and it does not cause him any inconvenience. This is indicated by the verse of the Koran: “And whoever of you is sick or on a journey for that number of other days.” Surah al-Baqarah 184 verses;
3. Pregnancy and breastfeeding if there is a threat to the baby's health. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Truly, Allah Almighty has removed the obligation of fasting for the traveler and shortened the prayer, and He has also removed the obligation of fasting from pregnant and lactating women.” Narrated by Imam Ahmad, "Ashab Sunnan" book Nailul-Avtar;
4. Frailty due to old age, incurable disease, disability. All scientists are unanimous in this law. Ibn Abbas, may Allah be pleased with him, said regarding the words of Allah, “And for those who are able to do this, there is a ransom of feeding the poor.” Surah al-Baqarah 184 verse: “These verses concern old infirm people who cannot fast. for breaking the fast, they must feed one poor person for each missed day." This hadith is reported by al-Bukhari;
5. Coercion that does not depend on the person himself.

Undesirable actions during fasting:

1. Taste food;
2. Chewing something;
3. Kisses if a person cannot control himself;
4. Performing actions that lead to weakness of the body and can cause a violation of fasting, such as donating blood during fasting;
5. “United fast” is fasting for two days or more consecutively without breaking the fast in between. Messenger. Allah, may Allah bless him and grant him peace, fasted for several days in a row and did not break his fast. His companions also fasted and the messenger. Allah, may Allah bless him and grant him peace, forbade them. Then the messenger. Allah, may Allah bless him and grant him peace, said: “I am not like you, truly Allah feeds me and gives me water.” Hadith cited by Bukhari and Muslim Nailul Avtar;
6. Gargling;
7. Wasting time on empty talk.

Prohibited actions are actions that violate fasting; they are divided into two types:

Actions that violate fasting and require replenishment and compensation (60 days of continuous fasting for one broken day in the month of Ramadan).

There are two such violations:

• Intentional eating during fasting. If a fasting person takes food out of forgetfulness, then his fast is not broken. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever eats or drinks during fasting out of forgetfulness, then let him not break his fast - truly Allah has fed and given him something to drink.” The hadith is reported by al-Bukhari No. 1831 and Muslim No. 1155;
• Intentional sexual intercourse during fasting. When one Bedouin had sexual intercourse with his wife, the Messenger of Allah (peace and blessings of Allah be upon him) ordered him to free the slave, and if not, then fast for 60 days continuously, and if he cannot, then feed 60 poor people. Hadith reported by Al Jamaga, Nailul Avtar

Actions that violate fasting and require only replenishment (1 day of fasting for 1 broken day in the month of Ramadan). There are more than 75 (seventy-five) such violations, but they can be arranged in three rules:

• Swallowing something that is not food or medicine, such as a button;
• Taking food or medicine according to the above provisions, allowing breaking the fast, for example, in case of illness. Mistakenly swallowing water during ablution, making a mistake in breaking the fast (eating food, thinking that the sun has set, but it has not), deliberate vomiting;
• Incomplete sexual intercourse (when two genital organs do not touch each other), such as the release of sperm when touching the wife.

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. They say that “winter is the believer’s spring. On short winter days he performs 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 them based on opportunities, rhythm of life, work week schedule, etc.

Deadline for completing the post

Needs to be replenished before next month Ramadan. Nursing mothers are, of course, an exception.

If a person did not have time to make up for it before the next Ramadan, then what should he do? The obligation to replenish remains a debt on him, which must be repaid without delay. He doesn’t do anything extra - he just makes up for the missed post with a post.

Is it possible to observe an additional, desirable (sunnah, nafilya) fast without making up for the obligatory debt? This is canonically possible, but replenishing the debt is still paramount.

Fidya sadaka

But the payment of fidya-sadaqa is relevant for those who presumably will no longer have the physical ability to observe fasting. Fidya sadaka- this is alms-atonement, consisting in the fact that for each missed day of obligatory fasting one must feed one beggar so that approximately the same amount of money is spent on him as the average lunch costs (or better, based on the average daily cost of one’s own food) to replenish thus missed days of fasting.

Completing the fast for the deceased

For a dying person, it is advisable to take into account the days of fasting he missed and make a will to the heirs to pay fidyah for these days from his property. The children of the deceased can also pay fidyah 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 having the physical opportunity to make up for them, then these days are not made up for by fasting, fidya is paid for him. If he had the opportunity, but did not fast, putting it off until 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, are fed. that is, fidya is paid."

In the set of hadiths of Imam at-Tirmidhi, the words of Ibn ‘Umar are quoted: “If someone dies and the debt of fasting remains on him, then let him feed one beggar for each day of missed fasting.” In the hadiths of al-Bukhari and Muslim, it is reported from ‘Aisha that the Prophet (peace and blessings of God be upon him) said: “If someone dies and the debt of fasting remains on him, then let a relative fast for him.”

The majority of Muslim scholars (jumhur) believe that a relative is not obliged to fast for the deceased, even if the latter remains in debt. The main opinion of scientists (including the opinion of theologians of the Shafi'i and Hanafi madhhabs) is that “fasting, like prayer-namaz, is not observed for the deceased,” only one can feed the poor, transfer fidyah on his behalf to pay off the debt fast. They interpret what is mentioned in the hadith “let a relative fast for him” in this way. In this they rely on the words of Ibn ‘Abbas that “one does not pray for another and does not fast.” They also rely on the words of ‘Aisha, cited in St. X. ‘Abdur-Razzaq: “Do not fast for your dead, but feed on their behalf (pay fidyah).” The famous Muhaddith Imam al-Asqalani notes low degree the reliability of both of the above quotes, and refers to ‘Aisha’s words about inadmissibility as generally unreliable (da’if jidden), that is, not really having anything to do with her. In addition, the words of Ibn ‘Abbas (“one does not pray for another and does not fast”) can be attributed to both “during life” and “after death.” I note that the hadith transmitted by ‘Aisha and cited above from St. X. al-Bukhari (No. 1952) and Muslim is an absolutely reliable hadith from the Prophet, which unambiguously permits fasting on behalf of the deceased to his relatives or friends. I would also draw the reader’s attention to the fact that in the commentary of Imam al-‘Askalani to hadith No. 1953 of St. X. al-Bukhari says that they (fasting 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 the other”: it is unacceptable to perform any form of physical (bodily) worship for another, either during life or after death. The exception is those cases for which there are direct arguments, for example an authentic hadith. This is precisely the case we are considering.

Questions on the topic of completing the fast and paying fidyah sadaqah

I didn't fast until the last 3 days of Ramadan. On the days when I didn’t hold it, I shamelessly smoked marijuana, there were reasons for that. It was only from the last week of Ramadan that I started fasting and kept it for the last 3 days. And after graduation, I allowed myself to relax for one day, but I really regret it.

I have good friend, who said that I can keep the fast even after Ramadan. Now I have been fasting for the second day. I don't even smoke cigarettes. Tell me, am I doing the right thing? Radik.

You need to make up for all missed days of obligatory fasting one to one.

Regarding smoking marijuana and cigarettes, I strongly advise you to read my book “Men and Islam”. Study what qualities and characteristics should be present in a Muslim man.

We slept through suhoor and prayer, unfortunately. Mom got up when the sun had already risen and drank water, saying that she needed to close her mouth (that is, start fasting). Then she pronounced her intention. She heard about this 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 for the fast for this day. One to one. Which is correct? Maksat, Kazakhstan.

She could not drink water if she intended to fast. We'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 would you recommend to avoid such situations in the future? Azamat.

Short-lived 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 slept through the morning meal, and therefore did not fast on that day. Is it possible for me to make up for this day after the end of the month of Ramadan? I thought this 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 was on track last year, I missed a few days (4-7 days) due to treatment. How do I get reimbursed, I don't remember how many days I missed. F.

Make up for the estimated number of missed days. The main thing is that you don’t miss a single day in the coming month of Ramadan. Don’t put off making up for missed days until an indefinite “later”.

I have several days of debt due to fasting, but there is very little time left, and I calculated that one day will still remain a debt. Is it possible to make up for it after this season? Will the post be considered as last year complete or not? Moldir.

You should replenish after completing the upcoming month of Ramadan and everything will be considered complete.

If I miss one day of fasting without a good reason, is it true that I need to fast for 30 days after the month of Ramadan? Mikail.

If a person complies religious practice for several years, and then gives up, including not fasting during Ramadan, it turns out 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 by one day of fasting.

I have minor urological health problems, and since I am studying to become a doctor myself (5th year student), I decided not to delay and take up this issue. But the problem is that I didn’t have time to go get tested during school hours and left it until the summer. In the summer, he was released only on August 1st.

The doctor suggested that I undergo surgery, but I really didn’t want to miss more than a week of fasting. I decided to take a spermogram and, depending on the results, decide whether to have the operation now or wait until the winter holidays. I took sperm tests 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 special diet and medication for life. Medicines should be taken 4 times a day. If they are refused, death or serious complications may occur. Every year I fasted holy month Ramadan and I would like to continue to do this, but my illness does not give me such an opportunity. I won’t even be able to make up for the fast at another time, since, I repeat, the medications are prescribed for life. I heard that in this case a person must feed the poor for each missed day of fasting.

1. Tell me, am I right and how should I do this? That is, should I distribute food every day or can I calculate how much on average I spend on food per day and give this amount to people in need every day? Or can I calculate how much I spend on food per month and give all this amount at the beginning of Ramadan?

2. If I give money to people instead of giving food away, does it matter whether the money goes towards food or not? What if they go on medication, for example? TO.

1. All three options are possible. In the third, it is better to wait until the end of the month of Ramadan.

2. The main thing is with what intention 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 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 will probably tell you to refrain from fasting. If I stop fasting, did I calculate the fidyu-sadaka correctly: every day I need to give 1.75 kg of flour. Its price is 15 rubles. per kg. This means 1.75x15x31(day)=813.75 is my fidyah for Ramadan. Is it true? This question is important for me because this is my first Ramadan and I had the sincere intention of fasting. Leon.

You are incorrectly and inaccurately informed. If you are able to fast, then make up for the fast by fasting. But the payment of fidya-sadaqa is relevant for those who presumably will no longer have the physical ability to observe fasting. Fidya-sadaka is alms-atonement, consisting in the fact that for each missed day of obligatory fasting, one must feed one beggar so that approximately the same amount of money is spent on him, how much does an average lunch cost (or better yet, based on the average daily cost of your own food) thus making up for missed days of fasting.

I have type 2 diabetes. If we don't eat on time, hypoglycemia begins. How should I deal with such a situation? Denis.

Do not fast and pay fidya sadaqa.

I'm going to fast during Ramadan, but the problem is that I take tablets 3 times a day with meals (and wash them down with water). What should I do? Should I take pills or refrain from fasting, and then fast when I finish the course of treatment? Orhan.

If this course of treatment is extremely necessary for you from the point of view of maintaining health and life, then you need to complete it, and make up the missed days of fasting after the month of Ramadan one to one.

I have been reading prayer since I was 26 years old, I have been keeping my prayers since I was 27 years old. 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 prayer - 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 accepted 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 absolute non-believer, but from among the “ethnic Muslims,” then, having begun to perform religious practice, he, just like a neophyte, does not restore anything.

3. In the case where a person was a bearer of the tenets 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 my fast due to a runny nose, which is still going on.

Will I be given the same sawab for fasting on a day of completion as for fasting a day 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 only the Almighty knows how much the reward will be. I still wouldn’t classify a runny nose as a serious illness that requires breaking the fast.

Here it is useful to recall the hadith: “If a believer, who did not belong to any of the categories exempt from fasting, did not fast on one of the days of the month of Ramadan, [then let him know that] he will not be able to make up for this day even by 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 ignores this, neglects this form of worship of the Creator, and misses a day, then not a single day of earthly life will be able to 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 any special significance for each day of the month of Ramadan].”

Possible exceptions are listed in my material “Fasting a Woman.”

See: Al-Qaradawi Y. Fatawa mu'asyra. In 3 volumes. T. 3. P. 263.

Prophet Muhammad (peace and blessings of God be upon him) said: “If a person makes up for a missed obligatory fast, then he has to choose: either in a breakdown or in a row [all missed days one after another].” See, for example: Al-Shavkyani M. Neil al-avtar [Achieving goals]. In 8 volumes. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 4. P. 248, hadith No. 1690.

There are several hadiths on this matter. Their degree of reliability is not high, but in the general mass they have weight, they provide the basis for precisely such a theological conclusion, and therefore the majority of scientists (jumhur) agreed with the possibility of choice in this matter. See, for example: Al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 248; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 volumes. T. 5. P. 236.

See, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. P. 239; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh [Islamic law and its arguments]: In 11 volumes. Damascus: al-Fikr, 1997. T. 3. P. 1735; al-Buty R. Ma'a an-nas. Mashurat wa Fatawa. P. 44.

See, for example: Mahmoud A. Fatawa [Fatwas]. In 2 vols. Cairo: al-Ma'arif, [b. G.]. T. 2. P. 47.

It should be mentioned that there is an authoritative opinion that if a person is overdue to make up for the missed month of obligatory fasting, then he fasts in the coming Ramadan, and then makes up for what was previously missed, additionally feeding one poor person for each day (fidyah). I note that there are no reliable hadiths on this matter. In theological literature this is mentioned as the opinion of several Companions. Most Muslim theologians (including Shafi'i theologians) talk about the need for this. Some scholars, including theologians of the Hanafi madhhab and Imam al-Bukhari, did not agree with this, saying that fasting was enough, but there were no corresponding arguments for anything more. Imam al-Shavkyani also thought the same. For more information about this, see, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. P. 237–239; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 3. S. 1735, 1746; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 249, 250; al-Buty R. Mashurat ijtima‘iyya [Advice to people]. Damascus: al-Fikr, 2001. P. 41.

For information on which days other than the month of Ramadan it is preferable to fast, read the relevant material.

See, for example: Al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 249, 250; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. P. 237; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 volumes. T. 3. P. 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. P. 44.

See, for example: Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. T. 1. P. 355.

See, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 3. P. 1700.

See: At-Tirmidhi M. Sunan at-Tirmidhi. 2002. P. 236, Hadith No. 717; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 249, hadith No. 1693; al-Qari 'A. Mirkat al-mafatih sharkh miskyat al-masabih. T. 4. P. 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. P. 543, Hadith No. 9038, “sahih”; al-Bukhari M. Sahih al-Bukhari [Compendium of hadiths of Imam al-Bukhari]. In 5 volumes. Beirut: al-Maktaba al-'asriya, 1997. Vol. 2. P. 580, hadith No. 1952; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. P. 251, hadith No. 1696; al-Qari 'A. Mirkat al-mafatih sharkh miskyat al-masabih. In 10 volumes. T. 4. P. 1408, Hadith No. 2033.

For more information about all this, see, for example: Al-‘Askalani A. Fath al-bari bi sharh sahih al-bukhari. In 18 vols. T. 5. pp. 241–243, hadiths No. 1952, 1953 and comments to them; al-Shavkyani M. Neil al-avtar. In 8 vols. T. 4. pp. 250–253, hadith No. 1696 and comments to it; al-Qari 'A. Mirkat al-mafatih sharkh miskyat al-masabih. T. 4. P. 1408, 1409, hadiths No. 2033–2035 and comments to them.

I note that regarding prayer-namaz, the opinion of scientists is unanimous, that is, there is no disagreement regarding the fact that one cannot perform prayers for another, either during his lifetime or after death. Those who are alive today do not perform obligatory prayers for the deceased. See, for example: Al-Qurtubi M. Al-Jami' li ahkyam al-qur'an. In 20 volumes. T. 17. P. 75; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. T. 1. P. 355.

See, for example: Mahmoud A. Fatawa [Fatwas]. In 2 vols. Cairo: al-Ma'arif, [b. G.]. T. 2. P. 60.

Read more about this in my material “60 days or not? Deliberate violation of fasting."

Fidyah 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 information about these directions, see my translation of meanings Holy Quran(9:60). T. 2. P. 194, 195.

“...Those who cannot make up for fasting [by fasting] on other days [due to senile infirmity or incurable illness] must feed the poor [from the average, ordinary, what they feed a family with]. Whoever does more [than feeds the poor], it is better for himself...” (see: Holy Quran, 2:184). Also see, for example: Az-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 3. S. 1743, 1744.

“...From the average [ordinary], what do you feed your family with” (see: Holy Koran, 5:89). For more information about how fidyah can be measured, and 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. P. 247; al-Zuhayli V. Al-fiqh al-Islami wa adillatuh. In 11 vols. T. 3. P. 1743; ash-Shurunbulaliy H. Maraki al-falyah bi imdadi al-fattah [Stages of success with the help of the Lord who reveals everything]. Beirut: al-Kutub al-‘ilmiya, 1995. P. 244; al-Qari 'A. (died 1014 AH). Mirkat al-mafatih sharkh miskat al-masabih: In 10 volumes. Beirut: al-Fikr, 2002. T. 4. P. 1408.

You can convert this (average daily food costs) into a monetary equivalent, transfer it in money to 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 information about these directions, see my translation of the meanings of the Holy Quran (9:60). T. 2. P. 194, 195.

Neophyte is a new follower of a religion.

Hadith from Abu Hurayrah; St. X. Ahmad, Abu Daud, Ibn Majah and others. See, for example: At-Tirmidhi M. Sunan at-Tirmidhi [Code of hadiths of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002. P. 238, Hadith No. 722; Abu Dawud S. Sunan abi Dawud [Compendium of Hadiths of Abu Dawud]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 272, Hadith No. 2396; Ibn Majah M. Sunan [Compendium of Hadiths]. Riyadh: al-Afkar ad-Dawliyya, 1999. P. 183, Hadith No. 1672; as-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. P. 517, hadith No. 8492, “Hasan”; al-Qaradawi Y. Fatawa mu'asyra [Modern fatwas]. In 2 volumes. Beirut: al-Kalam, 1996. T. 1. P. 308.

In the holy month of Ramadan for all Muslims, every believer observes Uraza - a fast lasting 30 days. lunar calendar. Unlike Christian fasting, Muslim fasting does not impose restrictions on the quantity and composition of food. The ban applies to the time of eating, namely, eating is not allowed from sunrise to sunset. Like any fast, Uraza is not a diet; first of all, it is an opportunity to cleanse and heal the soul by giving up bad thoughts and actions. But in the culture of Islam, great attention is also paid to cleansing the body. How can a woman hold Uraza correctly and not cause harm to the body through forced fasting?

Why keep Uraza during the month of Ramadan?

Ramadan is celebrated primarily for the remission of sins; it is an opportunity for a devout Muslim to atone for the sins he has committed since the end of the previous fast. Twenty-nine or thirty days of the ninth month according to the lunar calendar is Ramadan, a month of strict fasting. A believer is not allowed to take not only food, but even water in daytime day, it is also obligatory to perform good deeds, they can be:

• Repentance.
• Reading the Koran.
• Showing generosity and mercy.
• Diligence in Worship.

This month special attention devoted to prayers, their number is increasing. If a Muslim has found reasons not to perform namaz (prayer), then he can easily return to this practice with the beginning of the month of Ramadan. A couple of hours before dawn, the believer pronounces an intention in which he undertakes to observe the Uraza today, after which he performs obligatory prayer, and only after that you can start eating. If a Muslim is in a region where the day is much longer than the night, then he or his community can independently adopt the standard of average time, so as not to complicate fasting.

Don't forget to do good deeds

How to hold Uraz for a woman?

On Eid, Muslims, both men and women, are prohibited from having sex during daylight hours. Even kissing is prohibited if it leads to swallowing saliva. True Believing Couples Give Up Completely intimate life throughout the thirty days of fasting. The punishment for sexual intercourse is extending the fast for another 60 days, or providing assistance to 60 needy people.

Traditionally, after sunset, the faithful, their neighbors and their families gather together to pray and eat food prepared by women during the daytime. Only women are allowed to participate in the cooking process, and they are allowed to taste the food while cooking; the stronger sex is deprived of this opportunity.

A woman on Urazu should help those in need

How to eat properly?

The length of day and night during the month of Ramadan varies from day to day. Therefore, the first days of fasting, when there is much more daylight than night, are especially difficult to observe. Answering the question “How can a woman keep the Uraza correctly without harm to her health?”, imams and nutritionists advise focusing the morning diet on foods rich in fiber, and this is:

• Whole grains.
• Fish.
• Rice bran.
• Buckwheat.
• Legumes.
• Nuts.
• Fruits.
• Seeds.
• Vegetables are mostly green.

Meals during Ramadan should be as simple as possible without any frills; you should not overload your diet with complex dishes. Fasting is, first of all, a restriction in external pleasures and entertainment, a refusal of excesses, all this is true for food. Diet free of complex fried foods, a lot of spices and hot sauces, are easier to digest by the body, and this is very important in conditions of daily fasting for many hours. You should especially avoid overusing onions, garlic, hot pepper, cumin and mustard, these products help increase the level of hydrochloric acid, which is harmful to a starving body. For dinner, you should try to eat low-calorie dishes and not overdo it with meat.

Rules Muslim fast The consumption of water during the day is prohibited, so the need for fluid must be met at night. To do this, you will need to drink at least two liters of liquid. The water should not be carbonated, preferably herbal tea or mineral water.

Fasting involves restriction in external pleasures and renunciation of excesses

Prayer

In the culture of Islam special place is given to prayer; in Ramadan, the number of daily prayers increases. After the traditional night Isha, the time comes, obligatory for all believers holding Uraza, Tarawih prayer, which lasts until the first rays of the sun. You can pray alone only if the believer is far from the mosque or surrounded by people of another religion. It is customary to praise Allah and the Prophet Muhammad through collective prayer.

What is prohibited?

Muslims holding Uraza have strict and not very strict prohibitions. Having violated a strict prohibition, the faithful will have to be punished by replacing the day on which the prohibition was violated by 60 days strict fasting, without the right to interrupt him. Such severe punishment will be imposed on those who deliberately eat, have sexual intercourse or induce vomiting during Ramadan. This rule also applies to the use of medications, mixtures, and injections.

For violation of non-strict prohibitions, punishment is also provided, but less serious. One violation will cost a Muslim one extra day of fasting. This burden will need to be borne for the following offenses:

• Eating food out of forgetfulness.
• Unintentional vomiting.
• Ingestion of something that cannot be classified as either food or medicine.
• Touching your spouse, kissing during daylight hours or at night, if they did not lead to intercourse.

Any day before the onset of the new Ramadan is suitable for reimbursement of fees for violating the prohibition.

Devote your time to prayer

At what age do girls fast?

A girl may not fast until her fifteenth birthday. There are several reasons why a Muslim believer has the right to start keeping Uraza before this age. The first is, of course, the desire of the girl herself. Second, early menstruation, sexually mature girls under 15 years old can keep the Uraz.

Many scientists and doctors are divided in their opinions, arguing about the benefits and harms of fasting, but still the majority take the position of the positive effects of this process.

Since during a gradual refusal of food, the body gets rid of all the excesses that have accumulated. These include salts, harmful bile acids, excess fats and other substances that negatively affect the normal functioning of the body.

By observing the laws of Uraz, people from time immemorial have been cured of many chronic and acute diseases, strengthened their immunity and defense mechanisms.

A beginner, first of all, should remember that Ramadan is not a month of diet, but thirty days of giving up excesses by pacifying one’s carnal desires, as well as an opportunity to devote oneself to Allah and glorify the name of the Prophet Muhammad. There are several obvious and simple rules, giving an idea of ​​how to properly hold Uraza for a woman and a man, if they devout Muslims. Refusal to eat and drink intimacy during daylight hours. Help and mercy to those in need. These are examples of godly behavior leading to the remission of sins.

It is customary to invite a Muslim to an evening meal who knows the Koran very well and can speak interestingly. sacred stories and stories about the deeds of saints. During meals, conversations on everyday topics are also acceptable.

By observing the laws of the Uraz, you will regain peace and spiritual balance.

Is it possible to keep Uraza for pregnant and lactating women?

A Muslim woman carrying her child under her heart or a mother feeding a newborn has the right to decide for herself whether to adhere to the Uraza or not. This decision must be made taking into account the health status of the mother and child, as well as the likelihood of potential harm for each of them.

A believer does not observe Uraza during menstruation, this is the law. Menstruation in Islam, as in Christianity, is considered an unclean thing, and therefore violates the observance of Uraz.

A woman herself has the right to decide whether she should make up for missed days of fasting after the reasons that prevented this cease to exist.

Eid without complete ablution

Ritual purity is necessary for a woman only for prayer. If, due to circumstances, complete ablution was not performed before the start of Uraza, this cannot prevent a woman from observing fasting. Even in cases where on the eve of the first day of Ramadan there was an intimate relationship between the spouses, or menstruation ended on the night before Eid.

When do you get your period?

Following the canons of Islam, during the menstrual period a woman must refuse to observe Uraz. There is no need to fast and perform Namaz. These features are by no means indulgences, but, on the contrary, punishment to a woman for her bodily uncleanness. A devout Muslim woman should perform the sacred ritual of Namaz only if she observes ritual purity. You cannot glorify Allah while being unclean. Missed days of Ramadan must be restored at the end of the female cycle. Missed prayers will not be made up.

Ritual and bodily purity is the key to correct observance of the Uraza

How to fast in the heat?

It often happens that the month of Ramadan falls during hot weather, when refusing water can negatively affect people's well-being. After all, on Uraza, Muslims are prohibited not only from drinking, but also from simply taking water into their mouths to rinse it. It is believed that neither single drop should not enter the human stomach.

According to Islamic law, there are concessions for those whose health may be at risk on hot days.

How to fast for sick people?

If a Muslim woman is sick, and her illness may worsen during a hunger strike (for example, diabetes), then in such cases the woman has the right to eat every other day. The goal of Uraza is not a hunger strike, but the improvement of one’s spirit and body.

You should not overeat, especially on the day of the great Eid al-Fitr. The diet of Muslim women may include fresh fruits, nuts, and some vegetables.

Video: How to hold Uraza for the first time

The very first time it is most difficult for a woman to hold Uraza, because she needs to prepare herself in advance, before Ramadan comes, and most importantly, think that the greatest holiday awaits her.

For observing all the rules of fasting, a person will be rewarded with an increase in the good deeds done. When going beyond the law of Uraz, without extreme necessity, a woman is obliged to give a certain amount of money to the poor and go hungry.