Questions that are often asked during the week. How to hold Uraza correctly for a woman? Tips and recommendations Days when it is advisable to keep your spirits up

Kirill Sysoev

Calloused hands never get bored!

Content

The ninth month of the Muslim calendar, Ramadan is one of the four holy months of the year. At this time, men and women keep a strict fast of Uraz, which is one of the main pillars of Islam. The main specificity of this fast is that the quantitative composition of food is not regulated - everything is allowed to eat, and only the timing of meals plays an important role. Let's figure out how a woman needs to keep the Uraza correctly so that long-term abstinence will benefit the body. Indeed, in addition to spiritual cleansing, Muslims fast to improve the health of the body.

Why keep Uraza in the month of Ramadan?

Fasting on Uraza helps atone for sins that were committed during the year. Ramadan is 30 or 29 days (depending on the lunar month) of strict fasting. During this period, Muslims should set aside time for donations, alms, reflection, contemplation and all kinds of good deeds. However, the main task of every believer is not to drink water or eat food from dawn to dusk. Unlike the Orthodox fast (Assumption or Great), during which it is forbidden to eat meat, fish, eggs and dairy products, during Uraza it is allowed to eat any food in moderation.

The main activity of Muslims during Ramadan is prayer. Before sunrise, each believer makes a niyat (intention) to observe the Uraz, and then eats food 30 minutes before dawn and prays. Prayers during the holy month are held in mosques, where Muslims come with their children or at home with relatives and neighbors. If a believer is in other latitudes during the month of Ramadan, then, according to the Hanafi madhhab (teaching), he reads the obligatory morning prayer according to Meccan time.

How to keep a cheer for a woman

During Uraza, Muslim women, like men, are prohibited from intimate life during daylight hours, and some especially believers prefer complete abstinence from sexual contact throughout the thirty-day fast. Traditionally, after sunset, believers gather in large families to eat food after a day of fasting. Women prepare food during the day, so they are allowed to taste the food as it cooks. This is strictly prohibited for men.

How to eat properly

In the first days of Ramadan, you have to fast for about 20 hours, so imams (Muslim priests) advise eating foods with a lot of fiber: oats, millet, barley, lentils, brown rice, wholemeal flour, millet, legumes. The morning menu of a Muslim woman must necessarily consist of fruits, berries, vegetables, meat, fish, bread and dairy products.

It is better not to complicate your menu with culinary delights during Ramadan, but to give preference to light salads seasoned with yogurt or vegetable oil. Such food does not irritate the stomach, improving digestion. To make it easier to fast, broths made from lean beef, chicken, lean fish or vegetables are useful. During Ramadan, women should refrain from fried foods, completely replacing them with steamed or stewed foods. In the process of preparing food, you need to dose the following products that stimulate the production of hydrochloric acid, which irritates the walls of the stomach:

• spices;
• garlic;
• caraway;
• cilantro;
• mustard.

For dinner, Muslims are advised to cook low-calorie dishes and not get too carried away with meat. During the day during Uraza it is forbidden to drink water, but after sunset it is advisable to drink 2 to 3 liters of water to replenish the water balance. Nutritionists, while observing Uraza, call for the exclusion of carbonated drinks, replacing them with natural juices, mineral water, and herbal teas.

Prayer

The obligatory prayer for all Muslims who observe Uraza is Tarawih prayer. Her time begins after the night Isha prayer and ends shortly before dawn. It is better to read Namaz Tarawih together with other believers, but if this is not possible, then it is permissible to read the prayer individually. In general, Islam is a religion that welcomes attendance at collective prayers, and the mosque promotes communication when joint prayers are performed that praise Allah and the Prophet Muhammad while reading the Koran.

What not to do - prohibitions

Prohibitions during the Uraza period are divided into strict and undesirable. Strict prohibitions refer to actions that violate fasting and require mandatory compensation for one day of Ramadan for 60 days of continuous fasting at any other time. These include: deliberate eating, vomiting and sexual intercourse. Also, during Uraza you cannot take medicines, capsules, tablets, give injections, drink alcohol or smoke. Undesirable actions in Ramadan that require only replenishment (1 day of fasting per violation) include:

1. Eating out of forgetfulness.
2. Involuntary vomiting.
3. Swallowing anything that is not medicine or food.
4. Touching the husband, kissing that does not lead to sexual intercourse.

At what age do girls start fasting?

A girl begins to fast from the age of majority. A Muslim child reaches puberty when he reaches 15 years of age. Girls are allowed to fast earlier if they are menstruating or have their own desire. If all of the above signs are absent, then according to Muslim customs the girl should not fast.

It is now difficult to overestimate the importance of a 30-day fast for human health. Even science has proven that by fasting, the human body is cleansed of excess weight, salts, bile, under-oxidized metabolic products, and breathing is normalized. The experience of centuries shows that Uraza is the most effective method of getting rid of various chronic diseases: allergies, gallstones, osteochondrosis and migraines. During fasting, defense mechanisms are enhanced, the immune system is stimulated, and the aging process is delayed.

Beginners need to know that during this month all sorts of excesses are excluded, and there are special rules for the intake of food and liquids. Immediately after sunset, the fasting person eats only light food, and a couple of hours before dawn - a dense meal. Such food is considered godly, and therefore serves for the forgiveness of sins. At the evening meal, it is advisable that a mullah or a person who knows the Koran well be present; he will read surahs and talk about the deeds of God. Small talk is not prohibited during the evening breaking of the fast.

Is it possible for pregnant and lactating women to fast?

Women in the postpartum period or during menstruation do not observe Uraza - this is confirmed by the corresponding Sunnahs. As for pregnant and nursing mothers, they can completely or selectively refuse fasting at their own discretion, especially if they are afraid for their or their child’s health. As for making up for a missed post, the woman makes this decision on her own.

Without complete ablution

Sometimes, for some independent reason, a woman does not have a complete ablution, and the fast has already begun. For example, menstruation ended at night, or marital intimacy took place, or the spouses overslept the morning meal. This should not bother a woman in any way, because complete ablution and observance of Uraza are in no way interconnected with each other. Ritual purity is needed only for performing namaz.

When do you get your period?

According to the rules of Islam, during menstruation, Uraza must be interrupted in any case, regardless of marital status and age. Prayers and namaz are not performed, since the woman does not have ritual purity. According to the rules, the missed days of fasting at the end of Ramadan must be made up one to one in a row or in a breakdown at the discretion of the Muslim woman. But the woman does not make up for missed prayers.

What to do if it’s hard to keep Uraza in the heat

When the month of Ramadan falls in the summer heat, it is very difficult for Muslims to keep Uraz, because on hot days thirst increases, and refusal of water can negatively affect human health. Moreover, during a 30-day fast, it is forbidden not only to drink, but even to rinse your mouth, because drops of water can get into the stomach. In this case, Islam gives some concessions for pregnant women, children, travelers, the elderly and seriously ill people.

Fast one day or with breaks every other day

If a Muslim woman has serious illnesses, for example, diabetes, pancreatitis and others, then she can keep Uraza not every day, but every other day. Fasting is not so much abstinence from food and water as it is the promotion of spiritual growth and purification of thoughts. But if a woman can keep Uraza with such diseases, then she should eat fresh raw vegetables, fruits, nuts, not overeat, and not throw on food at the holiday of breaking the fast of Eid al-Fitr, when Ramadan ends.

Video

When a woman holds Uraza for the first time, long before the onset of Ramadan, she needs to prepare herself for the fact that this is not a hunger strike, but a great joyful holiday, so that there is a feeling of a cheerful event. It should be remembered that the fasting person receives a reward, which during Ramadan multiplies all the good deeds of a person. And for violating Uraza without a good reason, a Muslim woman will have to pay the needy a certain amount and make up for the missed day with any day of fasting. Watch the video for advice for women starting to keep the Uraz:

Fasting for Muslim women and men in 2019

Ramadan is the ninth month of the Muslim calendar, the date of which changes annually. In 2019, Muslims begin to hold it on May 16, and on June 15, Muslim men and women around the world celebrate the greatest holiday of Eid al-Adha. On this day they give alms, remember relatives and friends, and visit the graves of deceased relatives.

Schedule

The pre-dawn meal (Suhur) ends 10 minutes before the morning prayer (Fajr). At the end of the evening prayer (Maghrib), you should break your fast, preferably with water and dates, after making an appeal to Allah. Night prayer is Isha, after which 20 rakats (cycles) of Tarawih prayer are performed for men, followed by Witr prayer.

The times of Suhoor and Iftar (the latter corresponds to the time of Maghrib prayer) for Russian cities for the current year are presented in the table, available for download.

Fasting (uraza, ruza) is one of the pillars of Islam, therefore its observance is mandatory for Muslims.

Usually, by Muslim fasting, the average person understands abstaining from eating and drinking during daylight hours. In fact, this concept is much broader: it includes voluntary refusal not only from eating food, but also from committing any sins committed with the eyes, hands and tongue, as well as from certain actions. While in a state of holding a prayer, the believer must clearly realize that he is doing this for the sake of his Creator, and not have any other intentions.

In Islamic doctrine, depending on the time of observance and significance, there are two types of fasting: obligatory (fard) And desirable (sunnat).

The first is observed en masse by Muslims during the Holy month of Ramadan, which has incomparable benefits for people. In His Scripture, Allah advises us:

“In the month of Ramadan, the Quran was revealed - a true guide for people, clear evidence of right guidance and discernment. Whoever this month finds among you must fast.” (2:185)

A huge reward awaits those who adhere to the prayer during the blessed month, and severe punishment will certainly follow for leaving it without a good reason. Proof of this is the following statement by the Grace of the Worlds of Muhammad (s.g.w.): “Whoever observes fasting during Ramadan with faith and hope for the reward of the Almighty will have his previous sins forgiven” (hadith cited by Al-Bukhari and Muslim).

However, the Lord did not make observance of the prayer obligatory for all people.

Who doesn't need to post:

1. People who are not Muslims

An important condition for observing the Uraza is that a person professes Islam. For others, fasting is not required. At the same time, this does not mean that for days spent without fasting during the months of Ramadan, every person, regardless of his religion, will not have to answer to the Almighty on the Day of the Great Judgment.

2. For minors

Uraza is considered mandatory for adults. It is necessary to understand that this means coming of age from an Islamic point of view, which does not occur at the age of 18, as is customary in most countries of the world, but during puberty, which occurs differently for each person.

3. Mentally incompetent

Mental capacity is listed among the conditions for obligatory fasting. In other words, a person who is not of sound mind has the right to refrain from observing this pillar of Islam.

4. To everyone who is on the go

It is not necessary for those people who are on the road, that is, travelers, to keep their spirits up. It should be noted that, according to Sharia, travelers are considered to be people who have traveled more than 83 km from home and their journey lasts no more than 15 days.

5. Physically ill people

People who suffer from any disease that requires constant use of medications, or that threatens severe ailments and pain, even threatening their life if they follow the fast, are exempt from its necessity.

6. Pregnant

Women who are carrying a child and fear for the life of their unborn child have the right not to fast during the month of Ramadan.

7. Nursing women

Women who breastfeed their babies may also not fast.

8. Women during menstruation and bleeding caused by childbirth

During the menstrual period and during postpartum bleeding, women, according to Sharia, are in a position of ritual defilement, as a result of which non-compliance with the prayer is allowed and, moreover, necessary. If pregnant and lactating women have the right to fast, then on these days it is better for women to abstain.

9. Unconscious people

Believers who remain unconscious for a long time, for example, in a coma, are, for obvious reasons, also freed from the uraza.

In situations where a person misses one or more days of fasting for the reasons listed above, he must make up for them later, when the reason that gives the right to non-fasting is eliminated, for example, when the traveler returns home or the person comes out of a coma. Believers who are unable to keep up the prayers throughout the year, for example due to illness, must feed one needy person for each missed day. If this is also difficult for a person in material terms, because he himself is one of those in need, then he is completely freed from this obligation.

Recommended post- this is one whose observance is desirable, but is not obligatory for Muslims. For observing such a fast, the believer is entitled to a reward, but for abandoning it there is no sin.

Days when it is advisable to keep your spirits up:

• Day of Arafah- for fasting on this day, the Lord can forgive a person for the sins he has committed over 2 years. The Prophet Muhammad (s.a.w.) explained: “Fasting on the Day of Arafah serves as atonement for sins committed over the past and future years” (hadith from Ibn Majah and Nasai).

• Day of Ashura- those who fast on the tenth day of the month of Muharram erase all sins for the previous 12 months. The Messenger of Allah (s.w.) admonished his ummah: “Fasting serves as atonement for the sins of the past year” (hadith cited by Muslim). However, Shiite theologians assure that it is undesirable to hold fast on this day, since on this date the grandson of the Final Prophet (s.g.w.), Imam Hussein, who is especially revered by Shiite Muslims, was martyred.

• The first 9 days of the month of Dhul-Hijjah- this can be found mentioned in the hadith: “Fasting in the first days of the month of Dhul-Hijjah is equivalent to one year of fasting” (Ibn Majah).

• Month of Muharram- Eid during this forbidden month is considered Sunnat. After all, the Prophet Muhammad himself once said: “After Ramadan, the best month for fasting is the month of Allah - Muharram” (hadith cited by Muslim).

• Month of Sha'ban- one more month during which it is advisable to fast. In the lunar calendar, it comes before Ramadan. In the hadiths from Bukhari there is a mention that the Final Messenger of the Almighty (s.g.v.) was zealous in observing the fast in the month of Sha'ban, except for some days.

• 6 days of the month of Shawwal- also desirable for fasting. Shawwal follows the Holy month of Ramadan. “If someone completes the fast of Ramadan and adds six days of fasting in the month of Shawwal, he will receive the same reward as if he had fasted the whole year” (hadith from Muslim).

• Cheers every other day, or the fast of the Prophet Daud (a.s.), who kept the fast every other day and which, as the Mercy of the Worlds Muhammad (s.g.w.) said, “is the most beloved fast for Allah” (in accordance with the hadith from Muslim).

• 3 days in the middle of each month- The Prophet (s.g.w.) instructed: “If you want to fast in the middle of the month, then fast on the 13th, 14th and 15th days” (at-Tirmidhi).

• Every Monday and Thursday- it was on these days that the Messenger of the Almighty (s.g.v.) regularly observed the fast. “The affairs of people are presented to Allah on Monday and Thursday,” he said. “And I want my affairs to be presented while I am fasting” (hadith reported by at-Tirmidhi).

Times of fasting in Islam

It is known that in Islam fasting is observed during daylight hours. The countdown starts from dawn. In the Holy Book of Muslims you can find the following verse:

“Eat and drink until you can distinguish a white thread at dawn from a black one, then fast until nightfall” (2:187)

The fasting person should stop eating in the morning (suhoor) before the time of Fajr prayer (usually 30 minutes).

One day, one of the ascetics asked the Prophet Muhammad (s.g.w.) about what time period should be between suhoor and azan for morning prayer, to which he replied: “As much as is necessary to read fifty verses” (hadith from Bukhari and Muslim).

The end of fasting time (iftar) comes at sunset and coincides with the time of evening prayer. In this case, after fasting, the believer should first break his fast and then begin prayer.

At the end of Suhoor the following dua is read (niyat):

نَوَيْتُ أَنْ أَصُومَ صَوْمَ شَهْرِ رَمَضَانَ مِنَ الْفَجْرِ إِلَى الْمَغْرِبِ خَالِصًا لِلَّهِ تَعَالَى

Transcription:“Nauaitu an-assumma sauma shahri of Ramadan min al-fajri il al-Maghribi khaalisan lilLyahi tya’aala”

Translation:“I intend to fast the month of Ramadan from dawn to dusk sincerely for the sake of Allah.”

Immediately after breaking the fast - at iftar - they say dua:

اللَهُمَّ لَكَ صُمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَلْت وَ عَلَى رِزْقِكَ اَفْطَرْتُ فَاغْفِرْلِى يَا غَفَّارُ مَا قَدَّمْتُ وَ مَأ اَخَّرْتُ

Transcription:“Allahumma lakya sumtu wa bikya amantu wa alaikya tawakkyaltu wa ‘ala rizkykya aftartu fagfirli ya gaffaru ma kaddyamtu wa ma akhhartu”

Translation:“O Allah! For Your sake I kept the fast, I believed in You and I only trust in You, I break my fast with what You sent me. Forgive me, O Forgiver of my sins, past and future!”

Actions that disrupt the mood

1. Intentional receptionm of food and smoking

If a fasting person consciously ate or drank something, or lit a cigarette, then his prayer on that day will not be accepted. But if he ate something not intentionally, for example, out of forgetfulness, then in this case the person should stop eating or drinking as soon as he remembered his fast, and he can continue to keep the fast - such a fast will be considered valid.

2. Intimacy

After sexual intercourse, the fast is broken. Similar consequences apply to kissing lips on lips, as well as ejaculation due to conscious stimulation (masturbation).

3. Instillation of medicine into the nose and ears

Uraza becomes invalid as soon as a person uses special medications used for instillation into the nose and ear canal if they get into the larynx. At the same time, injections made into a vein or muscle, as well as eye drops, do not break the fast.

4. Swallowing liquid when gargling

When fasting, you must be careful when gargling for medicinal purposes or just to moisten it - getting water inside will invalidate your fast. Swimming in a pond and taking a bath in a state of excitement is permissible, but you should be careful about the penetration of liquid through the sinuses, throat and ears.

5. Use of medical inhalers

During fasting, the use of inhalers should be avoided if possible.

6. Intentionally inducing vomiting

If the person holding the fast intentionally caused vomiting, then his fast is considered broken. If the vomiting did not occur by the will of the person, then the fast remains valid.

7. Menstruation

In a situation where a woman experiences pain during daylight hours, she should stop fasting. She will need to make up this day after her period ends.

Benefits of fasting

This pillar of Islam carries many advantages for believers who observe it.

Firstly, the eid is capable of leading a person into the Gardens of Eden, which can be confirmed in the biography of the Prophet (s.g.w.): “Truly, in Paradise there is a gate called “Ar-Rayyan”, through which people will enter on the Day of Judgment fasting people And no one will enter through this gate except them” (hadith from Bukhari and Muslim).

Secondly, fasting will serve as an intercessor for the Muslim on the Day of Judgment: “Fasting and the Quran on the Day of Judgment will intercede for the servant of Allah” (hadith from Ahmad).

Thirdly, uraza entails, as mentioned earlier.

In addition, all requests of a believer who observes fasting will be accepted by the Almighty. Prophet Muhammad (s.a.w.) said: “A person who fasts never rejects his dua while breaking his fast” (Ibn Majah).

Every Muslim, reverently awaiting the onset of the holy month called Ramadan, asks himself how to spend this great month with maximum benefit for his soul? What rules and prohibitions do you need to know about? How to behave?

The most important rules of fasting

In order for a Muslim to fast to be accepted, it is necessary to remember the most important components: Intention.

A person must begin fasting with a pure, sincere intention to fast for the sake of Allah, and he should pronounce words expressing his desire to fast:

“Navyaytu an asuuma sawma shahri Ramadaana min al-fajri ilal-magribi haalisan lillayahi ta’aala”

which translates into Russian as “I intend to keep the fast of the month of Ramadan from dawn to sunset sincerely for the sake of Allah Almighty.”

One should express one's sincere intention to fast before the time of morning prayer comes, otherwise the fast will not be counted towards the person. The above words must be repeated every night until morning prayer and only after that begin fasting.

Abstinence

The next most important rule of fasting is abstinence. A fasting Muslim abstains from all food and drink from the time the sun rises until sunset. Also, during fasting, it is forbidden to have sex during the day. Abstaining from cigarettes and chewing gum is also a must.

During fasting, a Muslim must monitor not only his physical condition, but also his soul. It is important to do good deeds with all your heart, help the poor, support the elderly, beware of bad, rude words (do not slander, do not be rude, do not swear). Patience, endurance, humility, respectful attitude towards people - all this is necessary for the post to count. If there is a possibility that fasting may worsen a person's illness or slow down the process of healing from it, then he is allowed not to fast. If a person does not tolerate fasting well, he also does not have to fast. A Muslim must make up the missed days when he feels that he is able to do so without negative consequences for his health.

What can break Lent?

If a person purposefully consumes food or any drinks during fasting, his fast will not be counted. But if he does this not consciously, but forgetting that he is fasting, Allah forgives him for this. It is believed that Allah himself fed him food that he accidentally ingested. Also, the fast will not be counted if the nose, mouth, genitals, anus or ears are penetrated by any physical bodies. For example, if a fasting Muslim consciously used nasal drops during fasting, then his fast is not counted.

Enema is prohibited, but injections during fasting are permitted, with the exception of those given to facilitate fasting. It is possible to swallow your own saliva during fasting, but it should not be mixed with any substances, for example, blood. For the fast to count, it is important to rinse the mouth with clean water, after which it is necessary to free the mouth from water so that it does not penetrate inside.

You should also be careful when brushing your teeth. Neither water nor toothpaste should get inside a person.

It is forbidden to artificially induce vomiting.

Also, if a person consciously enters into intimate relations during fasting, his fast is not accepted by Allah. In this case, he needs to make up for that day after Ramadan ends. If a person ejaculates while fasting, his fast will not be accepted.

Kissing does not break the fast if it does not lead to ejaculation. Bloody discharge from the vagina (menstruation, postpartum discharge) invalidates the fast.

If a fasting person breaks his fast, he needs to atone for his guilt before Allah. First of all, sincerely repent and ask for forgiveness for your actions, and then distribute money or food to people in need. If he consciously entered into intimate intimacy, he should fast for 60 days or feed 60 poor people to the full.

How to behave as a woman during Ramadan

Women are allowed to taste food during fasting, but this food should not be ingested. If a fasting woman is menstruating, she must break her fast until she is cleansed, and these days must subsequently be atonement. A woman should be as patient and correct as possible during fasting. It is considered a great sin to become angry, slander, utter curses and curses, justifying oneself by the fact that such behavior is a consequence of fasting. Fasting cleanses the soul and illuminates it and cannot in any way cause hatred, rudeness, or insolence in a woman.

If a woman has her period during Ramadan or is still experiencing discharge after childbirth, she needs to break her fast, but remember Allah, listen to the Koran, and remember the need to be a true, charitable Muslim.

A woman should gradually accustom her children to fasting, explain to them its importance and tell them about its rules and prohibitions. Pious parents begin to teach their children to fast from the moment they turn 7 years old.

Who is allowed to keep a cheer

Fasting is allowed for people who have reached maturity, both physical and psychological. If a child has passed the stage of puberty and is ready to fast, then he can fast.

Who may not fast:

• A traveler, if he is at least 86 km away from his native places.
• Sick man.
• Pregnant woman.
• Breastfeeding mother.
• Small children.
• Old people who are not able to fast.
• People who have lost their minds.

Suhoor and Iftar

You can take food inside only until dawn. Suhur (eating before dawn) is extremely important for the fasting person, as it fills him with the strength and energy that is necessary for fasting. It is useful to eat dishes made from foods containing complex carbohydrates at this time. Fresh salads, whole grain bread, fruits, dried fruits, cereals - all this will have a beneficial effect on the state of the fasting person. You should also remember about fish, meat and eggs. You can wash down your food with fermented milk drinks.

Iftar is a meal that takes place after the sun has set. It is recommended to eat dates after sunset, drink clean water and begin prayer. All food consumed by a Muslim during Iftar must be wholesome and healthy.

It is worth limiting the amount of heavy, fried foods, as well as flour products. A moderate amount of sweets, quality meat, fresh vegetable or fruit salads are allowed. But you should refrain from fast food, confectionery, flour, and sausages. Such food will be quickly absorbed by the body, which will cause a person to quickly feel hungry.

“Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaikya tavakkyaltu wa bikya aamant. Ya vaasi'al-fadli-gfir liy. Al-hamdu lil-lyahil-lyazi e’aanani fa sumtu wa razakani fa aftart.”

“O Lord, I fasted for You (for the sake of Your pleasure with me) and, using Your blessings, I broke my fast. I hope in You and believe in You. Forgive me, oh. He whose mercy is limitless. Praise be to the Almighty, Who helped me fast and fed me when I broke my fast.”

Scientists have long proven the fact that fasting during the holy month has a beneficial effect on human health; it also cleanses and illuminates the human soul, filling it with light and wisdom. Ramadan is a great mercy of Allah, and no Muslim should forget this.

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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 correct 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 the fast.

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 gets under a cold shower and feels 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. Moreover, according to the most correct 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 only the external part of the genital organ was examined and nothing wet was introduced 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 the size of a sesame seed, and gets into his mouth and dissolves there, it does not felt no taste in my 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 rest 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 is separated from it (be it sugar or small 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 amount of saliva at a time.

6. Doing hard work if a person is sure that this work will weaken him and he will be forced to break 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 making himself very thirsty through exhausting work, he must make up for 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 when he was healthy, this day should be subtracted from the total; if he did not fast, fidyah is paid for the entire month. This opinion was expressed by imams Abu Hanifa and Abu Yusuf (may Allah Almighty be merciful to them). According to Imam Muhammad, it is necessary to pay fidyah only for one day - the day on which the person recovered, 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 make up the remaining days for the previous year 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 kaffarah, the first thing he must do is to let the slave go. If this is not possible, he must fast for two months in a row. In this case, the basis of kaffarah 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

(ghusl), according to Sharia, is washing the entire body with running water with a specific intention, that is, mandatory ritual bathing.

There are five circumstances, after which it is necessary to bathe to perform namaz, etc. These five circumstances alone are not a reason to bathe immediately. That is, if a person is in a state of desecration (junub), he is not obliged to immediately perform a complete ablution of the body, although this is highly advisable. Bathing becomes obligatory at the time of prayer.

Imam al-Bukhariy reported in his collection that Abu Salama said: “I asked ‘Aisha whether the Prophet (peace and blessings be upon him) fell asleep in a state of junub (as a result of sexual intercourse). ‘Aisha replied: “Yes, but before that he performed partial ablution.” The Prophet (peace and blessings be upon him) rarely did this so that people knew that this was not prohibited in Sharia.

Some ignorant people say that if a person in a state of defilement leaves the house without performing complete ablution of the body, then every hair on his body curses him. This is a lie that is contrary to religion. The proof is the story of Abu Hurayrah, transmitted in the collection of Imam al-Bukhariy: “When the Messenger of Allah (peace and blessings be upon him) met me, I was in a state of desecration, he took me by the hand, and we walked together. When we sat down, I quietly went to my home, did a complete ablution of the body, after which I returned to the Prophet (peace and blessings be upon him). He was still sitting. When I approached, he asked: “Where have you been, O Abu Hurayrah?” I told him that I was in a state of junub, so I left. Then the Prophet (peace and blessings be upon him) said: “Subhanallah! O Abu Huraira, verily, the believer does not become najasah.".

Ritual bathing must be performed in the following cases:

1. After sperm is released. Its signs:

Pleasure during release;

The smell of fresh dough, if the sperm has not yet dried;

Egg white smell if semen is dry;

Jerky discharge with pressure.

2. After sexual intercourse, even if there was no release of sperm. Sexual intercourse, according to Sharia, is considered to be penetration of the head of the genital organ into the vagina.

3. After the death of a person.

4. After the cessation of menstruation– cyclical discharge of blood from the uterus in a healthy girl or woman.

5. Upon completion of postpartum discharge(blood discharge after the uterus is freed from the fetus).

6. After childbirth or miscarriage a, due to the origin of the child from the mixing of male and female sperm. That is, even if the birth was dry and there was no discharge after it, it is still necessary to swim.

A person who needs to bathe due to the first or second circumstance is called junub. And the state of one who is in one of these five circumstances is called "great hadas". Junub is forbidden to do everything that is prohibited to do in violation of partial ablution, as well as reading the Koran (even without touching it) and staying in the mosque.

Note: It should be noted that when performing full ablution, the same conditions (shurut) must be observed as when performing partial ablution (see page 19). Also, the undesirable (karah) actions in both ablutions are basically identical (see page 28).

Mandatory bathing activities

The mandatory actions of ritual bathing, without which it is considered invalid, are:

1. Intention. It distinguishes habit from worship (‘ibadah), its place is in the heart, and it is done mentally. However, it is advisable to say it out loud. The intention is made simultaneously with the beginning of washing the body: “I intend to perform the obligatory full ablution for the sake of Allah.” or “...remove the big hadas” etc. If a person made an intention only after washing any part of the body, then it is necessary to wash it again along with the intention.

2. Rinse all external parts of the body(skin and hair, regardless of their thickness) with clean and suitable water for cleansing. The water must flow completely around the entire body.

Note: A person who is sure that he has no reason to perform full body ablution should under no circumstances bathe with the intention of removing major hadas.

Desirable bathing actions

Desirable actions when performing ritual bathing are:

1. facing towards the Qibla;

2. pronouncing: “Isti‘az”, “Shahad” and “Basmala” before bathing. Undesirable (makruh) do not say these words before performing ablution;

3. performing partial ablution before bathing. In this case, washing your feet can be postponed until the end of bathing, so as not to waste excess water;

4. start ablution on the right side. Pre-wet your hair three times, then wash the right half from front and back, then the left half and repeat this three times;

5. rinsing your mouth and nose, even if you did this during partial ablution;

6. washing the body with rubbing;

7. washing the next organ before the previous one dries;

8. saving water (it is undesirable to waste it excessively);

9. Reading the Shahada and prayer after bathing (the same prayer that is read after partial ablution).

When undressing, it is advisable for someone who washes completely naked to say:

بِسْمِ اللهِ الََّذي لا اِلهَ اِلاّ هُوَ

“Bismillah-lla h and la ilaha illya huva"

(In the name of Allah, besides Whom there is nothing worthy of worship). These words protect a person from the eyes of the jinn.

From the book "Namaz -
pillar of religion"