home → About separation Time to eat during Ramadan. How to fast correctly during the month of Ramadan: general information, tips and recommendations for men, women, main prayers and traditions of Ramadan

Time to eat during Ramadan. How to fast correctly during the month of Ramadan: general information, tips and recommendations for men, women, main prayers and traditions of Ramadan

The holy month of Ramadan in Russia begins on May 16. Most of the world's 1.6 billion Muslims will observe it. This means that you will have a great opportunity to meet someone who will fast, break their fast, or do whatever else is typical for this holy month. But what is Ramadan? How can you be sure that your actions will not accidentally offend your Muslim friends? We have collected the most basic questions in this material and tried to give comprehensive answers to them.

1. What is Ramadan?

Ramadan is the holiest month for Muslims. Prophet Muhammad (peace and blessings of the Almighty be upon him) said: “When the month of Ramadan begins, the gates of heaven open, and the gates of hell close, and the devils are chained.”

It was in this month that the Almighty Creator sent down the first verses of the Noble Quran to Muhammad (peace and blessings of the Almighty), on the night of Laylat al-Qadr.

During the entire month of Ramadan, Muslims fast from dawn to sunset. This is a time of spiritual improvement - deep immersion in relationships with our Creator, performing additional prayers, charity and generosity, intensive study of the Holy Quran. This is a time of celebration and joy, a time that can and should be spent with loved ones. Fasting in the month of Ramadan is intended to remind us of the omnipotence of Allah, to show how difficult it is for people in need, and to call for spiritual morality and purification.

2. How does the fast go?

Fasting during Ramadan is one of the pillars of Islam, along with saying the testimony of faith, performing the fivefold prayer, paying zakat and performing Hajj. Every Muslim must keep his spirits up, although, of course, there are certain concessions for pregnant and nursing mothers, for the elderly and children, travelers and sick people.

During Ramadan, Muslims abstain from any food or water from dawn to dusk. It is strictly forbidden to show anger throughout the month; you need to restrain jealousy, stop swearing and gossiping, complaining, and consuming alcohol or tobacco products. Chewing gum is also not recommended. If you do any of the above, your post will be canceled on that day. However, it is possible to make up for missed days. This can be done either by fasting on other days, after the end of Ramadan, or by feeding a needy person.

It is also advisable to give up worldly affairs in favor of reading the Holy Quran, spend time in prayer and cleansing the soul, and try to get closer to the Almighty.

3. What is an ordinary day in the month of Ramadan?

During Ramadan, fasting people wake up long before sunrise to eat food (suhoor). It is advisable to eat foods high in protein and drink plenty of water to have enough strength for the whole day. Next comes the reading of the morning prayer.

Fasting does not exempt you from work, study or other responsibilities. However, in many countries, working hours are shortened during the month of Ramadan; some businesses (for example, cafes) open only with the onset of Iftar.

After the call to evening prayer, you need to perform iftar with water and a small amount of dates, and then read the prayer. Then the evening meal takes place with the family.

Also during the month of Ramadan, Tarawih prayer is read in mosques.

4. Do you lose weight during the fast?

Some may think: "This good way lose weight! Need to try!" But there are cases when during Ramadan the weight of those fasting increased. This is due to the fact that a person eats heavily in the morning and evening, and between meals there is a long period of low activity. All this can harm the digestion process.

However, if you take this seriously, then you don’t have to be afraid of gaining weight, your body will just cleanse itself.

5. Why do the dates of Ramadan change every year?

As for religious aspects, Muslims rely on the lunar calendar in these matters (one year is approximately 354 days, that is, 11 days shorter than the Gregorian calendar). This means that every year the first day of Ramadan (the 9th month of the Islamic lunar calendar) moves back by 11 days. Of course, this affects how you feel during fasting. When Ramadan falls in the winter months, fasting is much easier - the days are shorter and the sun does not make you thirsty. When the holiday falls in the summer, its own difficulties arise. For example, in some Northern European countries, fasting can last more than 20 hours in the summer.

6. Why is there always confusion about which day Ramadan begins?

There is one reason why the phrase “Ramadan start date” is the most popular. This is because Muslims around the world do not have a clear idea of how Ramadan should actually begin. If you turn to search engines, you will see the phrase “Dates may vary” in the results.

Let's try to figure it out. So, every new month according to the Muslim calendar begins with a new moon. However, not all so simple. Since the new moon is not actually visible in the night sky with the naked eye, Muslims traditionally waited to begin fasting until a small crescent moon was visible. But today we have the opportunity to carry out accurate calculations, according to which we can reliably find out when the birth of a new moon occurs.

7. What can I do to show respect to my Muslim friends during the month of Ramadan?

How can you alleviate the condition of your colleagues and friends during the annual fast? For example, if you work with someone who is fasting, it would be better to have a snack in a separate room where there will be no fasting Muslims.

If you want to invite your Muslim friends to a dinner party, an evening in a close circle of friends, then it is better to plan the meeting after sunset and exclude alcohol and pork from the diet.

Want to wish your friends a Happy Ramadan or Happy Eid al-Fitr? You can also say: “Happy Ramadan!” Even this one phrase, spoken with a smile, can make a fasting person’s day easier. But if you want a little more, then you can use standard greetings like “Eid Kareem”, “Eid Mubarak”.

World News

18.06.2015

According to Hanafi fiqh, the time of niyat begins with the onset of night (that is, after the time of evening prayer) and ends with the onset of the time of “dakhvatul-kubra”. Therefore, if a person forgot about his intention or did not perform actions indicating an unshakable determination to keep the fast, and then before the time of “Dakhvatul-Kubra” he remembered that he did not eat or drink only because he fasted in Ramadan, this recollection will be be considered the right intention, and accordingly the person's fast will be valid.

However, if a person does not remember to fast before the onset of Dakhvatul Kubra, the obligatory fast of this person is not valid and does not become a 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 perform kaffara (atonement) does not lie with him” (“Al-Mufassal fil fiqhi Hanafi”, p. 271).

The period of time from adhan for morning prayer to sunrise should be divided by 2, and then subtract the resulting figure from the time of lunch prayer.

For example: the adhan for morning prayer is given at 4 am, and the sun rises at 6 am, so the interval between the adhan for morning prayer and sunrise is two hours, divided by 2, we get 1 hour. Lunch prayer begins at 12.30. Subtract one hour from 12.30, we get 11.30. As a result, it was established that the time of “dakhvatul-kubra” begins at 11.30.

Actions that do not break the fast

There are more than 24 actions that do not break fasting.

The fast is not broken if a person forgetfully drank, ate, or had sexual intercourse. The fast is not broken even if he, forgetting that he was fasting, combined these actions (for example, had sexual intercourse and then drank water). The argument for this position is a hadith with the following meaning: “If a fasting person ate or drank out of forgetfulness, then this is the food that Allah Almighty gave him, and he has no obligation to compensate for the fast” (cited by Imam Ahmad ibn Hanbal, Imam Bukhari, Imam Abu Daud and Imam Tirmidhi). Although this hadith does not mention sexual intercourse due to forgetfulness, the Hanafi scholars (may Allah have mercy on them) in this case classify it by qiyas (by analogy) as eating and drinking. If a man remembers that he is fasting during sexual intercourse, he must immediately stop it and distance himself 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 broken. If a man, during sexual intercourse, out of forgetfulness, remembered that he was fasting, but continued it, then his fast is broken, and he will have to not only make up for the day of fasting, but also be punished for his act in the form of kaffara (expiatory fasting for 60 days continuously).

If, while fasting, a person sees someone forgetfully eating food, then the decision whether to remind him that he is fasting depends on who this person is:

1. If the one 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), it is imperative to remind him that now is the time of fasting. Silence in this case is makrooh 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 that day, but without kaffara (this opinion applies to Imam Abu Yusuf).

2. If a person who has begun to eat food out of forgetfulness is outwardly weak and from the outside it is clear 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 of fasting, it does not matter, is this person young or old? In this case, the forgetfulness of the fasting person should be perceived as a manifestation of the mercy of Allah Almighty towards this person.

If a man produces seminal fluid as a result of thinking or looking at a woman’s genitals, his fast is not broken. Although this action is haram, its prohibition does not mean that it automatically breaks the fast.

If a person stood under cold shower and felt cold inside, the fast is valid.

The use of eye cosmetics (whether 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 does not affect the validity of the fast. At the same time, according to the true opinion, the fast is not broken even if a person, after applying antimony, felt its taste in his mouth or saw that his saliva was colored the color of antimony. It doesn't matter whether the antimony smells like incense or not.

Inserting a finger into the genital organ does not break the fast, provided that the finger was dry (i.e., 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 the inner part of the genital organ , 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 the person was examined only outer part genital organ, and nothing wet was inserted into the genital organ.

Hijama (bloodletting) does not break the fast. There is a hadith on this subject, which says that during fasting the Messenger of Allah (peace and blessings be upon him) performed hijama (this hadith is cited by the imams: Ahmad, Shafi'i, Bukhari, Abu Daud, Ibn Majah, Nasai, etc.). There is also a hadith with the meaning: “The fast of the one to whom bloodletting is done, and the one who does the bloodletting is broken,” but, according to the interpretation of scholars, the meaning of this hadith is that bloodletting reduces the reward for fasting, while the validity of the fast is not broken. However, it is permissible to perform bloodletting, but only if a person is sure that this procedure will not weaken him and he will be able to continue fasting.

Gyibat (speaking evil of 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 fast. If a person during fasting decided to break the fast, but did not do so, his fast remains valid.

A distinction must be made between inhaling aromas and inhaling smoke or vapor. 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 enters a person's nose or mouth accidentally, against his will, his fast is valid. For example, if a person gets into a room where they are smoking, covers his mouth and nose with his palm, but the smoke still gets inside, the fast is not broken.

The fast is not broken if dust gets into a person’s 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 medicine before the start of the fasting day, but already during the fast he felt a taste in his mouth, this does not affect the validity of the fast.

The state of “janaba” (great defilement) does not in any way affect the validity of the fast. If a person wakes up in a state of defilement, his fast is valid, even if he remained in this state for several days in a row (although it is forbidden for him to remain in such a state, because he will not be able to pray, since in order to perform daily prayer, it is necessary to be cleansed from major 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 inserts water into his genitals, the fast is not broken. However, Imam Abu Yusuf expressed the opinion that if the water reaches the bladder, the fast is broken.

Getting water into the ear while bathing in a river or performing ablution does not break the fast. In the Hanafi madhhab, there is disagreement as to whether the fast is broken if a person himself drops water or medicine into his ear (if the liquid penetrates into the middle ear, located behind the eardrum). According to the most correct opinion in the madhhab, fasting is broken. If a person cleans his ears, for example with a stick, and inserts a stick that already has dirt on it several times inside the ear, 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 do not go beyond the mouth (or nose) so much as to separate from it. If a person has already blown his nose or spat out this secretion, but then swallows it, the fast is broken. The same goes for swallowing saliva. But if saliva flows out of a person’s mouth and hangs in the form of a thread or drop without separating from the mouth, swallowing it does not break the fast. If a person wets his lips with saliva during a conversation and then licks 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, the fast is broken, therefore the scholars of the Hanafi madhhab recommend not swallowing accumulated saliva or accumulated mucous discharge from the nose in order to overcome the disagreement between the madhhabs.

The book Al-Huja says: “Shaykh Abu Ibrahim was asked whether the fast of a person who swallows mucus (meaning mucus/bile that enters the mouth from the inside) is broken. The sheikh replied: “If we are talking about a small amount of mucus, then the fast is not broken, according to the Hanafi ijma. And if mucus fills the mouth and comes out, then the fast is broken, according to the opinion of Abu Yusuf, and not broken, according to the opinion of Abu Hanifa.”

Vomiting, according to the most correct opinion in the madhhab, expressed by Imam Muhammad, does not break the fast if the person did not cause it intentionally. There is a hadith on this topic of the Messenger of Allah (peace and blessings be upon him) with the following meaning: “The fast of a person who is overcome by vomiting is not broken, and there is no obligation on him to make up for it, and if a person deliberately caused vomiting, his fast is broken” (hadith cited Imam Malik, al-Darimi, Abu Dawood, Tirmidhi). If a person vomits against his will (even if the vomit fills his entire mouth) and he involuntarily swallows the vomit, according to Imam Muhammad, his fast is not broken. One reason for this is that vomit is a substance that cannot be eaten. Regarding whether intentionally induced vomiting affects the validity of fasting, there is disagreement between Imam Muhammad and Imam Abu Yusuf. According to Imam Abu Yusuf, if vomiting was caused intentionally, the fast is not broken if the vomit did not completely fill the mouth (that is, it could be held in the mouth). In this case, the fast is not broken even if the 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 induces vomiting is broken in any case - whether he swallowed the vomit or not.

If a person has a small piece of food (less than a pea) stuck in his teeth after suhoor (morning meal) and he swallows this piece during fasting, the fast is not broken. A small amount of food should be understood as an amount that a person easily swallows along 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 left on his lip (i.e. outside the oral cavity), not exceeding in size sesame seed, and fell into his mouth and dissolved there, while he did not feel any taste in his mouth, this does not affect the validity of the fast.

Should you continue to fast 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 violate the fast, he must spend the rest of the day in 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 for 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) has ended after dawn on the day of fasting. She must spend the rest of the day in fasting and also restore this day after Ramadan.

2. A traveler who did not fast on the way, but before the end of the day of fasting arrived at the place where he intends to stay for 15 days or more, or returned home, must also spend the rest of the day in fasting, and also restore this day of fasting after Ramadan.

3. A patient who has recovered before the end of the day must fast for the rest of the day and also make up for the day of fasting. But if a sick person renounces the right not to fast and, having expressed his intention at the appointed time, fasts and recovers until the end of the day, his fast is counted as a fast in Ramadan. And there is no need to make up for this day. The same applies to a traveler who fasted on the way and ceased to be a traveler until the end of the day of fasting.

4. A person who became an adult on the day of fasting must, from the moment he reaches adulthood, fast for the remainder of the day.

5. If a non-believer accepts Islam in the month of Ramadan, he must spend the rest of the day fasting along with other Muslims. At the same time, the non-believer who has accepted Islam, and the child who has become an adult, does not have the obligation to complete this day of fasting.

6. A madman who regains his sanity on the day of fasting after the time of Dakhvatul-Kubra must fast for the rest of the day, although he is also obligated to make up for that day. If he regained his sanity before “dakhvatul-kubra” and managed to express his intention to fast, his fast is valid and does not require replenishment.

There are seven things that are makruh (blameable) during fasting:

1. Taste food (even during nafl fasting). If a woman is preparing food and there is no one who can taste it (for example, for salt) other than herself (this can be done, for example, by a woman who is not fasting because she is in a state of Haida), it is permissible to taste the food without makrooh. A woman is allowed to chew food and then give it to the child. If a woman has a husband who is very picky about food and has a difficult character, it is not makrooh for her to taste the food to check if there is enough salt. If your husband does not have a bad character and is picky about food, you should not taste what you are cooking.

2. Chew chewing gum, provided that during the chewing process nothing separates from it (be it sugar or fine particles), otherwise chewing it is haram. This rule applies to both men and women. Outside of fasting, chewing gum is mustahab for a woman and makrooh for a man if the man does it in public (makrooh subsides in privacy). Chewing gum outside of fasting in order to get rid of bad breath is allowed.

3. Kiss your wife/husband if there is a possibility that as a result the person will not restrain himself and will have sexual intercourse or that semen will be released. The same applies to “mubasharatul-fahisha” (contact of the genital organs 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. Collect saliva in your mouth and then swallow a large number 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 his fast.

7. Performing bloodletting if there is a high probability that it will weaken the person and he will be forced to perform iftar.

The following seven actions are not makruh:

1. Kissing and “mubasharatul-fahisha”, if a 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 committed similar actions during fasting (the hadith is cited by Imam Bukhari and Imam Muslim).

2. Applying fat or oil to the mustache.

3. Applying antimony to eyelashes.

4. Hijama (bloodletting) provided that the person is sure that Hijama will not weaken him so much that he will be forced to perform iftar.

5. Use of siwak. This includes using a siwak at the end of the day. In the Shafi'i madhhab, the use of siwak during fasting after the lunchtime prayer is makrooh. According to the Hanafi madhhab, the use of siwak is sunnah in any case. The evidence for this is the hadith in which the Messenger of Allah said: “One of the best qualities of a fasting person is the use of siwak” (the hadith is cited by Ibn Majah, al-Bayhaki, ad-Darakutni), as well as the hadith in which it is said that the Messenger of Allah used siwak during fasting both at the beginning of the day and at the end of the day (hadith cited by Imam Ahmad). It is not makrooh to use siwak even if the siwak is fresh, green or moistened with water.

6. Rinsing your mouth and nose, even if this is not done during ablution.

7. Taking a shower or wrapping yourself in a wet sheet. The permissibility of this is indicated by the hadith, which says 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 topic that Ibn Umar wrapped himself in a wet sheet during fasting. These actions are not makruh because they help a person to maintain the fast.

Desirable (mustahab) actions during fasting

Suhoor and Iftar. The Messenger of Allah said: “Perform suhur, verily in suhur there is a barakat for you” (hadith reported by Imam Ahmad, Imam Bukhari and Imam Muslim).

If a person performs suhoor, his reward for fasting increases. However, you should not eat too much during Suhoor, as this contradicts the meaning of fasting (fasting involves a certain burden for a person).

There is also the following hadith on this topic: “Three things from the morality of the Messenger e: take iftar soon after sunset, take suhoor shortly before dawn and put your right hand on your left while praying” (quoted by Imam Muhammad, Imam Abdur-Razaq and Imam al-Bayhaqi).

If the sky is overcast, it is advisable to delay iftar a little so as not to make a mistake. In general, it is advisable to take iftar before the stars become clearly visible in the sky.

For suhoor, just drink a sip of water. In this regard, the Messenger of Allah said: “Suhur contains barakah, even if a person drank only a sip of water. Verily, 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, and sometimes even obligatory, for a person to break his 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 illness if he continues to fast, he should definitely break his fast. It is also permissible to break the fast if a person is afraid that the illness will otherwise drag on.

If a person knows for sure that his illness follows 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 illness to manifest itself (the same applies to a woman who, based on based on her experience and knowledge about the peculiarities of her menstrual cycle, she is almost 100% sure that she will begin to have a hyde at the beginning of the month). If a person’s illness does not manifest itself at the usual time for it (for example, it turns out that he has recovered), according to the most correct opinion in the madhhab, in addition to completing the fast, he will not have the obligation to commit kaffara for breaking the fast (the same refers to a woman who has not started the haid at the usual time).

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 could 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 being breastfed by a woman develops diarrhea, that woman is allowed to break her fast to take medicine that will help prevent the child from getting sick. The hadith says: “Truly, Allah Almighty has created a relaxation for a traveler who can leave the fast and shorten the prayer, as well as a relaxation for a pregnant and nursing woman who is allowed not to fast” (quoted by Imam Muhammad, Imam Ahmad, Abu Daud, at- Tirmidhi, an-Nasai).

How to determine the truth of fears for your health

When determining whether a fear of illness or death is justified, two factors need to be considered:

1. Experience. This refers to a situation where a person has previously observed that as a result of abstaining from food and drink, his health has deteriorated significantly, the illness has worsened/protracted, or there is a danger that he will die.

2. Doctor's diagnosis. It is understood that the person was informed about the danger to health or life by a doctor. 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 interrupt the fast.
If a person breaks his 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.

A person is allowed to break the fast if he feels a feeling of hunger or thirst to such an extent that it can lead to death, clouding of reason or loss of vision, hearing, etc. In this case, the condition is that hunger or thirst is not caused by the 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 calling himself extreme thirst exhausting work, he must complete the fast and perform kaffarah.

A traveler has the right not to fast on the way only if he sets out on a journey before the onset of Fajr. On this subject, Allah Almighty says in the Quran (meaning): “Those who are sick and those who are on a journey have the right not to fast. They must restore the days of fasting they missed in another month" (Surah Al-Baqarah, verse 184).

If a traveler can fast on the way and it will not harm him, it is better not to break the fast, since in the Koran Allah Almighty said: “But if you fast, it is better for you.” However, if he is traveling in a group in which everyone has broken the fast, it is better for him to also 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 the person to invest his share of the money collected for iftar and join the jamaat.

In a situation where a person has a good reason for not fasting during Ramadan (for example, he is sick or on a journey), 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 whether he is obliged to write a will and appoint someone , who will pay fidya (feed the poor) for the days of fasting he missed. In this case, the obligation to draw up a will indicating the payment of fidya does not lie with the person. If this person dies without writing a will, there will be no sin on him for this. However, if a person who did not fast for a good reason had the opportunity to make up the fast (that is, he became sedentary or recovered and found a time after the end of Ramadan when he could make up the fast), and he feels that he will soon die without having time to restore the missed days of fasting, he is obliged to write a will and appoint a person who will pay fidya for him. Fidya is calculated by the number of days on which a person could fast. If he had three days to make up the fast before he died, one must pay fidyah for three days, etc.

If a person made a vow that he would fast for a whole month if he recovered, then recovered, but after being healthy for one day, he fell ill again and felt that he would die, he must write a will to pay fidyah for the entire month that he promised to fast. If he fasted on the only day he was healthy, that day should be subtracted from total number, if you did not fast, fidya 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, it is necessary to pay fidyah only for one day - the day on which the person recovered and could keep the 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 debts from fasting, for example, ten days, it is advisable to make up for these days of fasting as soon as possible, without delaying, and also to fast for all 10 days in a row. However, this is not a condition for the validity of completing the fast - it is permissible to complete the fast gradually over a period of time.

If a person did not have time to make up for the missed days of fasting and the new month of Ramadan has already begun, he must put aside his debts and begin performing obligatory fasting, and the remaining days for last year replenish after the end of Ramadan this year. If a person during Ramadan expressed his intention to fast qada (replenishment of the fast), his fast will be counted as an obligatory fast in Ramadan, provided that the person is healthy and is not a traveler. If a traveler during Ramadan expresses an intention to make up for the fast for the previous Ramadan, his fast will be counted in accordance with the intention. And regarding the fast of the sick in this case, there is disagreement among the sheikhs. A person is not obliged to pay fidya for postponing completing an obligatory fast until later.

Fidya payment

A person who is very old and does not have the strength to fast is allowed not to fast, but he must pay fidyah for each day of fasting. As a fidya, it is necessary either to feed one poor person twice every day (and both times he must be fed so much that he is completely satisfied), or to give the poor person half a sa (about 4 kg) of wheat every day. In addition, it is allowed to give the value of this wheat in monetary terms to the poor instead of food. 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 old person's condition improves and he becomes able to fast, he is obligated to make up for the days of fasting that he missed, and the fidyah paid is canceled.

If a person has made a vow to fast constantly (for example, every day), and then realized that he does not have the strength to do this, he is allowed to break the fast, but he must pay fidyah for each missed day of fasting.

If for some reason a person cannot fulfill the duties assigned to him, he must ask forgiveness from Allah Almighty for not being able to fast.

Fidya is not provided for fasting, which was a replacement for another obligatory action in atonement for any sin. For example, if a person must commit kaffara, the first thing he must do is to set his slave free. If this is not possible, he must fast for two months in a row. In this case, the basis of kaffara is the liberation of a slave, and not fasting, therefore a person who cannot observe this type of fast for some reason should not pay fidya. If a person does not have the opportunity to feed the poor (or the type of kaffarah that he must perform does not, in principle, involve such an alternative as feeding the poor), he must also ask for forgiveness from Allah Almighty.

The material was prepared by a teacher at the madrasah named after Imam Abu Hanifa

The head of the daghwat department, Niyaz Hazrat Sabirov, visited the journalist of the Islamic Portal website about the month of Ramadan and informed him about the conditions of fasting, what actions are prohibited and permitted during the fast, and what the intention of Muslims should be after breaking the fast.

-Niyaz Hazrat, what does the month of Ramadan mean?

– The month of Ramadan is the month of forgiveness and mercy, mutual help and support, abundance and prosperity, and worship performed in this month is given greater reward than worship performed in any other month of the year.

The Honorable Prophet (peace and blessings of Allah be upon him) said : “If people knew all the virtues of the month of Ramadan, they would wish it to last a whole year.”(Imam Tabarani, Baykhaki).

Fasting in the month of Ramadan is one of the pillars of Islam, i.e. one of the duties assigned to every Muslim by Allah Almighty. The Noble Quran says: “O you who believe! Fasting is prescribed for you, just as it was prescribed for those who came before you, so perhaps you will fear God” (Surah Baqarah, verse 183).

Fasting (saum) in Arabic means “abstinence.” Fasting is not only abstaining from food and drink, but also abstaining from sins committed by the tongue and other parts of the body. You should not speak badly about anyone or do bad things, but, on the contrary, this month you should try to do as much good as possible.

The Honorable Prophet (peace and blessings of Allaah be upon him) said: “If one of you fasts, then let him not curse or make noise. And if someone insults him, then let him say: “Verily, I am fasting” (Muslim). “Whoever fasts in the month of Ramadan with sincere faith and hope of achieving the reward of Allah, then all his past sins will be forgiven” (Bukhari, Muslim).

–When does this Holy month begin?

– Based on the decision of the Council of Ulema of the Muslim Spiritual Board of the Republic of Tatarstan, the start of the holy month of Ramadan in 2018 falls on May 16, and the first Tarawih prayer will be performed on May 15, this prayer will be performed in mosques of Tatarstan in the amount of 20 rakats.

–What is the amount of sadaka established this year?

–For the payment of zakat, the Ulema Council established the size of the nisab - 210,000 rubles (in gold). For the payment of fitr sadaq, the size of the nisab is set at 18,000 rubles (in silver), the size of the fitr sadaq (zakat al-fitr - alms for breaking the fast) is 100 rubles for barley, and 600 rubles for raisins. The choice of the size of the sadaka remains with the payer.

As atonement for the inability to keep the fast due to health reasons and if it is impossible to make up for it on another day, a fidiya has been established - for each missed day a minimum of 200 rubles. In case of inability to pay this amount, its obligation subsides.

– Please tell us what are the mandatory conditions for fasting?

–The first and most basic condition of fasting is that every Muslim must observe it from the beginning to the end of the month. Secondly, the person fasting must be of age and of sound mind. And third, to be able to observe fasting and be at home.

-Who can avoid fasting during the month of Ramadan?

– It is not necessary for a child, an insane person, or a person who has lost consciousness to fast, since these persons are not able to comply with the instructions. The Prophet (peace and blessings of Allah be upon him) said: “A pen was lifted from three people (deeds are not recorded): from a child who has not reached the age of majority; from a person who has lost his mind until he comes to his senses; from the sleeper until he wakes up” (Bukhari).

For the sick and travelers, fasting is not fard, but if they fast, their fast is considered valid. In case of non-observance of the fast, they must subsequently be compensated for all these days.

Also, fasting is not fard for older people who, due to their age, cannot fast, women in the state of haida and nifas, pregnant women and nursing mothers if they fear that fasting may harm them or the child. Elderly people must pay fidiyah, and the rest must make up for missed days. In order for a traveler to take advantage of the permission not to fast, his journey must be at least 100 km, during which a reduction in prayer is permitted.

-What conditions violate fasting?

–Swallowing a pea-sized amount of food or medicine, swallowing a single drop of water or medicine, sexual intercourse.

-What is the sunnah for a fasting person?

-Eating food before dawn. The Prophet (peace and blessings of Allaah be upon him) said: “Eat food before dawn, for there is grace in suhoor” (Bukhari).

Treating those who fasted, treating the poor and needy. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever feeds a fasting person will receive the same amount of rewards. At the same time, the reward of the fasting person will not decrease” (Bukhari).

Reading the Noble Quran, dhikrs and salawat. During Ramadan, the Prophet (peace and blessings of Allah be upon him) met with the angel Jibril (peace be upon him) every night and read the Quran (Bukhari) with him.

Immediately after sunset, begin breaking the fast.

-Are there any actions that are condemned during fasting?

– Idle talk and foul language are not allowed. Diving and swimming in the water is not allowed. Taste or chew anything, as this may lead to breaking the fast. You cannot kiss on the lips, keep a fast without breaking your fast for 2 days in a row, and fast, knowing that this will lead to complications of the disease.

-What actions are allowed to be performed?

You can taste the purchased product (the main thing is to make sure that nothing is swallowed). It is allowed to chew food for the child, apply antimony to the eyes, oil the mustache or beard, and brush the teeth with a siwak. Both bloodletting and treatment with leeches are permitted. It is permissible to perform complete ablution.

–What else is needed for fasting to be accepted by Allah?

–The most important thing is a correctly constructed intention. If a fasting person, without uttering the appropriate words, intends in his heart to fast the next day, his fast will be correct.

You are encouraged to pronounce your intention using the following Arabic words:

Neueitu an esuuma sauma shehri ramedaana minel fejri ilal megyribi haalisan lillahi te "aala.

Translation: “For the sake of Allah Almighty, I sincerely intend to fast for the month of Ramadan from dawn to sunset.”

Breaking the fast after sunset with salt, a piece of food or water is sunnah. Breaking the fast with fruits such as dates is also encouraged.

After breaking the fast the following prayer is read:

Allahumma laka sumtu ua bika ementu ua "alaika tauakkaltu ua "ala rizkykya aftartu fagfirli ee gaffeeru ma kaddamtu wa ma akhhartu.

Translation: “O Allah, it was only for You that I fasted, believed in You, relied on You, and broke my fast with Your food. O Forgiver, forgive my past and future sins."

Material prepared by: Elvira Malikova

Number of impressions: 1852

Islam is one of the youngest religions on earth, and at the same time one of the strictest in terms of observance of the canons. It contains so-called pillars of religion, i.e. Sharia regulations that must be fulfilled in order to be considered true adherents of faith in Allah.

One of the pillars is the strict observance of a whole series of rites, rituals and abstinences from the beginning to the end of the month of Ramadan.

Islamic calendar and Ramadan in it

In the Islamic lunar calendar, Ramadan is what month of the year? Every Muslim knows that he is the ninth. Its name comes from the Arabic “to burn the earth”, “burning”, since it is in this month that solar activity reaches its maximum and literally burns and dries out the vegetation on the hot earth. If we compare the Islamic and Christian calendars, then the month of Ramadan usually begins somewhere at the end of our May and ends at the end of June, in total it lasts 29-30 days. It is believed that it was during these days that the great prophet Muhammad was given his mission in “revealed words” - and thus the Holy Quran was born. The month of Ramadan in 2017 began on May 27 and ended on June 25.

Where does the observance of Ramadan begin?

The most important ritual at the beginning of the month of Ramadan is the intention to observe this holy period (Arabic. It sounds something like this: “I intend from today to fast in Ramadan in the name of Allah.”

Fasting in the month of Ramadan

The most important action in Ramadan is fasting (Arabic: “saum”). Those. abstaining from the main temptations: eating, smoking, drinking and intimate relationships during the daytime until sunset. By his abstinence, a Muslim shows Allah his devotion, fidelity and willingness to make personal sacrifices for the sake of faith.

What conditions are necessary to observe Ramadan?

Not every person, and not even every Muslim, can observe the sacred ritual. In order for a person to be allowed to observe Ramadan, the following conditions must be met:

Of course, the observant must be a Muslim. And not only because of his faith, he must undergo the procedure of converting to Islam in the mosque.
The observant must be an adult according to Sharia law. Children are not allowed to fast because they need adequate nutrition.
The observant should not have mental or severe physical illnesses, because with mental illness the observant does not know what he is doing, and with physical illnesses, good food and plenty of drink are often required.
Pregnant and lactating women are exempt from fasting, as they have an urgent need for regular nutrition.
Wanderers and travelers who are on the road or more than 90 km from home may not fast if this entails serious consequences for them.
Women during the period of monthly or postpartum bleeding may also not fast due to large blood loss and the need to replace it.

However, those released should remember that it is extremely undesirable to do forbidden actions in public (drinking, smoking), so as not to add unnecessary temptations to them. Chewing gum, playing loud music and frivolous dancing in public places are also unacceptable during the fasting period.

When can you eat and drink during fasting?

Is it possible to eat and drink during the month of Ramadan? After sunset, a Muslim who observes fasting (Arabic: “Uraza”) performs the sacred night prayer (Arabic: “Isha”), then he can read a voluntary and desirable prayer with his companions (Arabic: “Tarawih”). It includes 8-20 rak'ahs. Next, you can begin breaking the fast - the evening meal (Arabic: “iftar”). Eating at night is prescribed not only with a close circle of relatives, but also with friends and acquaintances. Sometimes beggars from the street are invited to break the fast as a sign of helping the poor. Food for breaking the fast should also not be rich and plentiful. Shariah prescribes the consumption of milk, dates, and water during the night breaking of the fast. Too heavy, spicy or fatty foods are undesirable during this period, as they can cause thirst or stomach complications in the future.

During the breaking of the fast, you should try to finish your morning meal (Arabic “suhoor”) at least half an hour before dawn. And then again keep the daily fast.

What not to do during Ramadan:

do not pronounce intentions: this negates all observance of Ramadan;
eat food intentionally;
drinking intentionally;
smoking and inhaling smoke intentionally;
engage in intimate intimacy, indulge in handjobs, perform caresses leading to ejaculation, even if it was not direct sexual intercourse;
allow yourself idle entertainment (frivolous dancing, listening to loud music, except prayer speeches);
use of medications that require rectal or vaginal application;
cause spontaneous vomiting;
swallow separated mucus that has entered the throat.

What you are allowed to do during Ramadan:

non-special intake of food and water (for example, if a person drowns in the sea);
drug injections;
blood donation (donation, tests), bleeding;
bathing, if you do not swallow a drop of water;
kisses without penetration into the oral cavity (as we say “not passionately”);
bodily caresses that do not lead to ejaculation;
swallowing your own saliva without sputum or vomiting;
you should brush your teeth with care so that the paste is not swallowed (in general, some Muslims believe that there is no need to brush your teeth after midday, because “the smell from the mouth of a Muslim who observes fasting has a special hue and is a kind of incense for Allah”);
vomiting, if it occurs involuntarily;
It is permissible not to perform prayers.

Rituals in Ramadan, in addition to fasting

Holy Ramadan is not only about fasting, but also about numerous prayers to Allah.

The most important prayer - namaz - is performed five times a day.

In addition to prayers, evening prayers, morning prayers and praises to Allah before each meal are desirable.

The most common ones during this period are: iftar, suhoor, dua “Iftiah”, dua “Mujir”, dua “Makaremu Ahlak”, dua “Baha”, dua Abu Hamza Sumali, dua “Jaushan Kabir”.

In the last 10 days of fasting, it is advisable for a Muslim to go into solitude, since the Prophet Muhammad once went into solitude for the last 20 days of his life. It is better to do solitude in a Muslim mosque, before pronouncing another special intention - for solitude.

Of course, it is advisable to read the Qur'an throughout the holy month.

How Ramadan ends

After the ritual solitude comes the so-called. Night of Predestination (Arabic: al-Qadra). This night comes after the end of the 27th day of Ramadan - it was then, according to legend, that the first sura of the Koran was revealed to the Prophet Muhammad (610). Then the Archangel Gabriel, descending from heaven, gave the prophet a scroll with orders to read it. On this night, it is customary to ask Allah for forgiveness for sins committed and read the Koran a lot.

On the last day of the holy month of Ramadan, the fasting person should pay alms: obligatory (Arabic “zakat”) and voluntary (Arabic “saadaka”). A solemn prayer is read, and those fasting prepare for the holiday in honor of Ramadan - Eid al-Fitr (Arabic).

The first day of the new month, on which this holy holiday is celebrated, begins with the sacred prayer Eid prayer, which marks the end of Ramadan.

By this time, the houses should already be clean (Muslims must take care of cleaning). On the holiday itself, believers must wash themselves and put on clean, beautiful clothes. The day of celebration is considered a day off.

For Uraza Bayram, a lot of festive food is prepared (prepared mainly by women): fried lamb, rich soup with beans, meat and vegetables, salads with meat, pancakes, pies, pilaf, numerous sweets, dates, fruits.

Believers go to each other's houses, give gifts, and distribute sweets to children. Everyone congratulates each other with the phrase “Eid Mubarak!” Children play active outdoor games. Adults can dance and sing. On this same day, it is customary to go to the cemetery to visit relatives in order to honor their memory and offer prayers to Allah for them.

Main tasks in Ramadan

Ramadan is not only a cleansing of the flesh (in any religion it is known that fasting itself is useful for cleansing the body), but also a cleansing of the soul. The soul is cleansed through the flesh. Through good deeds (helping the poor, for example), the soul is cured of filth. Through renunciation of pleasures (dancing, singing, games, watching entertainment programs, etc.) humility and abstinence are trained. The ability to endure, refuse, make sacrifices, be restrained, merciful, and generous allows believers to gain the true mercy of Allah during Ramadan.

If Ramadan is performed with evil thoughts or for show or for selfish purposes, Allah rejects such a sacrifice and does not grant His mercy to a liar.

Punishments and fines for failure to comply with Ramadan

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By the mercy of Allah, we have entered the blessed month of Ramadan - the month of fasting, reading the Koran, when the reward for performing good deeds increases many times over. Many Muslims will be fasting for the first time this year - therefore, first of all, for them we want to compile this small reminder, made in the form of the most common questions and answers to them.

The first part of this article tells in general what is significant about this month, when fasting was prescribed for believers, who is exempt from the need to fast, what fasting is and what is needed for its validity. Closer to the beginning of the month of Ramadan, we, inshaAllah, will publish the second part of the article - where we will discuss in more detail what actions do and do not violate fasting and similar issues.

What is significant about the month of Ramadan?

Ramadan is the ninth month lunar calendar, it was in this month that the Revelation from Allah Almighty, the first verses of the Koran, began to be revealed to our Prophet Muhammad (peace and blessings be upon him). During this month, Muslims fast ( "saum" in Arabic, "cheers" in Turkic and Persian languages).

When were believers ordered to fast during Ramadan?

Fasting in the month of Ramadan was prescribed in the month of Sha'ban, in the second year of the Hijri. The very prescription of fasting took place before Islam; fasting was prescribed by the Almighty and previous peoples, in particular, Ahlul-kitab (Jews and Christians) who lived before the coming of the Messenger of Allah (peace and blessings be upon him).

Allah said in the Quran (meaning):

“O you who believe! Allah has prescribed fasting for you too, just as He ordered the peoples who lived before you to observe it. By observing it you will become God-fearing."(Surah Al-Baqarah, verse 183).

A distinctive feature in the observance of obligatory fasting between Muslims and former communities is that Muslims are required to observe it specifically in the month of Ramadan.

Which verses and hadiths speak about the need for fasting?

The main arguments for the obligatory observance of fasting are the verse of the Holy Quran and two hadiths of the Messenger of Allah (peace and blessings be upon him).

The Almighty said in the Quran (meaning):

“The month of Ramadan, in which the Quran was revealed, as a guide for people and as an explanation of the straight path and the distinction between truth and falsehood... Whoever finds Ramadan among you, let him fast...”(Surah Al-Baqarah, verse 185).

The hadith of the Messenger of Allah (peace and blessings be upon him), narrated by Ibn Umar (may Allah be pleased with him), says:

“Islam is based on five components: the testimony that there is no one and nothing worthy of worship except Allah Almighty; performing the obligatory five times prayer; payment of zakat; making a pilgrimage to Mecca; observing fasting in the month of Ramadan"(“Sahih al-Bukhari”, No. 8; “Sahih Muslim”, No. 16).

There is a hadith that tells how a certain Bedouin approached the Messenger of Allah (peace and blessings be upon him) and asked: “Tell me, what fast has the Almighty prescribed for me?”, to which the Prophet (peace and blessings be upon him) replied: “Fasting in the month of Ramadan” (“Sahih al-Bukhari”, no. 1792; “Sahih Muslim”, no. 11).

What if a person does not fast during Ramadan or denies its obligatory nature?

Fasting in the month of Ramadan is one of the pillars (foundations) of Islam, as well as a clear requirement, the obligation of which is known to every Muslim. Therefore, one who does not fast, being convinced that it is not obligatory, falls into disbelief (kufr). Anyone who does not observe fasting, without having a good reason for it, without denying the obligatory nature of its observance, is a fasik (wicked person, sinner).

What does fasting during Ramadan involve?

During fasting from dawn (according to the calendar, this is the time when the Fajr prayer begins) until sunset (when the Maghrib prayer begins), Muslims should not eat, drink or engage in marital intimacy. Before dawn and after sunset, all this is permitted.

When does the month of Ramadan start this year?

The month of Ramadan in 2016 (for residents of Russia) begins at sunset on June 5 (the first day of fasting is June 6) and will last until July 4 (July 5 is the holiday of Eid al-Fitr).

Since every country uses different methods determining the beginning of Ramadan - a method of observing the moon or astronomical calculations, then in different parts around the globe, the beginning of the lunar month may differ by about a day.

What are Suhur and Iftar?

Suhur is the meal before the beginning of fasting, iftar is the evening meal after the end of fasting.

Eating before fasting (suhoor) is Sunnah and highly desirable. Iftar - breaking the fast after the end of the fast - at least with a sip of water - is considered obligatory; you cannot fast for several days in a row, without a break.

What else, besides abstaining from food and marital relations, is needed for the validity of fasting?

For a person to fast to be valid, it is also necessary to mentally express the intention that the person is going to fast. This may simply be an awareness of the fact that tomorrow a person will be fasting. Also, any action or thought that indicates the determination to fast will be considered niyat, such as suhoor (eating shortly before Fajr prayer), or the internal decision to rise from sleep to perform suhoor, or consuming a large amount of food during dinner for the purpose of fasting. Free yourself from eating shortly before the Fajr prayer.

When should you express your intention to fast?

The intention will be valid if a person made it from night before dawn until shortly before noon (before Zuhr prayer). The intention must be made before each day of fasting. As mentioned above, some actions - for example, eating before dawn - will also be considered an intention.

What breaks the fast?

Ingestion of food or water into the stomach (this can be not only food intake, but also nutrient injections or enemas with a nutrient solution), as well as inhalation of smoke (smoking - for smokers), intimate relationships, as well as emission of semen (emission) - for men .

Who doesn't fast during Ramadan?

Fasting in Ramadan not allowed keep women during menstruation (haid) and postpartum bleeding (nifas). If a woman fasts during Haida or Nifas, it is considered a sin. Missed days of fasting will need to be made up later.

Mentally ill and mentally retarded people, as well as children who have not reached the age of bulug (puberty, after which a person becomes an adult according to Sharia, for boys this is 12-15 years old, for girls – 9-15) do not fast.

Pregnant women and nursing mothers, travelers (musaffirs), and patients who know that their condition may worsen due to fasting may also not fast. Because the Quran says (meaning): “Those who are able to fast only with incredible hardship should feed the poor.” (Surah Al-Baqarah, verse 184).

A Sharia traveler (musaffir) is considered to be a person who has traveled more than 88 km from his settlement (according to the Hanafi madhhab). In addition, in order for a traveler to be allowed not to fast, it is necessary that the journey continues until the end of the day. Anyone who, while still at home, began to fast, that is, he set out on the road after the time of Fajr prayer, is not allowed to break his fast, that is, to break his fast.

However, missed by such good reasons days of fasting will definitely need to be completed after the end of Ramadan (at any time during the year, but preferably before the start of the next Ramadan).

What to do if a person has some kind of chronic illness which does not allow him to keep his post(for example, diabetes or stomach ulcers, when you can’t go without food for a long time)?

If a person knows (from his own experience or as determined by a reliable doctor, preferably a Muslim) that his condition is worsening from prolonged fasting, he does not have to fast. If there is hope that his condition will improve, he can postpone the fast to another time (for example, in winter or autumn, when the days are shorter). If the illness is of such a nature that no improvement is expected, then the person does not fast at all; instead, he must pay the so-called. fidiyah-sadaka, compensation for post. Its amount for one day of fasting should be approximately equal to your average food expenses for one day. For the European part of Russia, the Council of Muftis of Russia, in particular, established fidiyah sadaka in the amount of 250 rubles for one day of fasting. Those. for the entire Ramadan, this amount should be multiplied by 29 or 30 days - depending on the length of the month of Ramadan this year.

Need to keep in mind, that if the moment comes that a person feels relief from his illness and is able to fast, he will need to make up the fasts for all the years he missed, even if he gave monetary compensation instead of fasting.

If a person forgot that he was fasting and ate something, is his fast broken?

No, forgetfulness does not break the fast, but he should stop immediately as soon as he remembers that he is fasting.

If a person swallows water or food by mistake- let’s say you accidentally swallowed water during ablution, toothpaste When brushing his teeth, his fast becomes invalid, and such a day of fasting will need to be made up later.

When is it permissible for a fasting person to break his fast?

If a person feels that he will die from illness if he continues to fast, he should definitely break his fast. Or if he is sick and feels like he needs to take medicine (for example, he has an asthma attack or a severe headache). It is also permissible to break the fast if a person is afraid that the illness will otherwise drag on.

What if a person knows that he needs to fast today, but does something that breaks it (eats, drinks) without good reason?

In this case, he must commit the so-called. kaffara(atonement for fasting).

Kaffarah (atonement) is necessary if a person ate, drank something or entered into intimate relationships not out of forgetfulness, knowing about the need to fast.

As a kaffar for breaking the fast during Ramadan, you must fast for 60 days in a row (without a break), or pay monetary compensation (if it is impossible to fast for health reasons).

If a person simply skips a day of fasting (without starting to fast on this day) - out of fear for his health, out of laziness, etc. - he only needs to make up for this day later, without kaffarah. Kaffarah is required only if the fast was started but interrupted without good reason.

You also need to keep in mind, that the obligation to keep a fast rests with a person from the moment of bulug (puberty, for girls - from the first menstruation and for boys - from the first emission), so if a person for some reason does not begin to fast at this age - out of ignorance, lack of knowledge or religious education, he needs to make up for missed posts. This can be done at any time of the year, consecutively or separately, except for days when fasting is not advisable or prohibited (such as holidays).

Muslima (Anya) Kobulova

Based on materials from the Darul-Fikr website and the book “Fast on the Hanafi madhhab”, published in Kazan in 2013.

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