Dua after the morning prayer in the month of Ramadan. Suhoor and iftar (morning and evening meals). Mandatory post conditions
Dua for Suhoor and Iftar
Intention (Niyat), which is pronounced during suhoor (after the morning meal).
“Nawaitu an-asuuma sauma shahri ramadaan minyal-fajri ilal-maghribi haalisan lillayahi tya’aalya”
Translation: “I intend to fast the month of Ramadan from dawn to dusk sincerely for the sake of Allah.”
Du'a, which is read after breaking the fast (iftar).
“Allahumma lakaya sumtu, wa bikya aamantu, wa ‘alaykya tavakkaltu, wa ‘ala rizkyya aftartu, fagfirlii ya gaffaaru maa kaddamtu wa maa akhhartu.”
Translation: “O Allah, for Your sake I fasted, I believed in You, I relied on You, I broke my fast with Your food.
Oh Forgiver, forgive me the sins that I have committed or will commit.”
Iftar Opening Prayer
The intention (niyat) that is pronounced after suhoor (morning meal)
“I intend to fast the month of Ramadan from dawn to dusk sincerely for the sake of Allah”
Translit: Nawaitu an-asuuma sauma shahri ramadaan minyal-fajri ilal-maghribi haalisan lillayahi tya'aala
Dua after breaking the fast (Iftar)
ذهب الظمأ وابتلت العروق وثبت الاجر إن شاء الله
The Prophet, peace and blessings be upon him, after breaking the fast, said: “Thirst has gone, and the veins have been filled with moisture, and the reward is already waiting, if Allah pleases” (Abu Dawud 2357, al-Bayhaqi 4/239).
Translit: Zahaba zzama-u wabtallyatil-‘uruk, wa sabatal-ajru insha-Allah
Dua after breaking the fast (Iftar)
“O Allah, for Your sake I fasted, I believed in You, I relied on You, I broke my fast with Your food. O Forgiver, forgive me the sins that I have committed or will commit."
Translit: Allahhumma lakaya sumtu, va bikya aamantu, wa ‘alaykya tavakkaltu, wa ‘ala rizkykya aftartu, fagfirlii ya gaffaaru maa kaddamtu wa maa akhhartu
Dua after breaking the fast (Iftar)
اَللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ آمَنتُ ذَهَبَ الظَّمَأُ وَ ابْتَلَّتِ الْعُرُوقُ وَ ثَبَتَ الْأَجْرُ إِنْ شَاءَ اللهُ تَعَلَى يَا وَاسِعَ الْفَضْلِ اغْفِرْ لِي اَلْحَمْدُ لِلهِ الَّذِي أَعَانَنِي فَصُمْتُ وَ رَزَقَنِي فَأَفْطَرْتُ
Translation: O Supreme, I have fasted for You [so that You may be pleased with me]. I completed the fast with what You endowed me with. I trusted in You and believed in You. The thirst is gone, the veins are filled with moisture, and the reward is established, if You will. O Possessor of infinite mercy, forgive my sins. Praise be to the Lord, Who helped me to fast and endowed me with what I broke the fast with
Translit: Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaikya tavakkaltu va bikya aamant. Zehebe zzomeu vabtellatil-‘uruuku wa sebetal-ajru in sheallaahu ta‘ala. Ya vaasial-fadligfir li. Alhamdu lillayakhil-lyazii e‘aanania fa sumtu wa razakanii fa aftart
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Iftar Opening Prayer
Prayer at breaking the fast
"Zahaba-z-zama" u, wa-btallyati-l- "Uruku wa sabata-l-adjru, in sha" a-Llahu.
Translation: The thirst is gone, and the veins are filled with moisture, and the reward is already waiting, if Allah wills.(Here and in all other cases, the formula "in sha" a-Llah expresses confidence, in other words, contains the good news.)
"Allahumma, inni as" alu-kya bi-rahmati-kya-llati wasi "at buying shayyin an tagfira li!"
Translation: O Allah, truly, I conjure You by Your mercy, embracing everything, forgive me!
WORDS TO SAY BEFORE EATING.
The Messenger of Allah, peace and blessings be upon him, is reported to have said:
WORDS TO ALLAH TO SAY AFTER FOOD.
"Al-hamdu li-Llahi llazi at" ama-ni haza wa razaka-ni-hi min gairy howlin min-ni wa la kuvvatin.
Translation: Praise be to Allah, who fed me with this and endowed me with this, while I myself have neither strength nor power.
"Al-hamdu li-llahi hamdan kasiran, tayiban, mubarakyan fi-hi, gaira makfiyin, wa la muwadda" in wa la mus-tagnan "an-hu! Rabba-na!"
Translation: Praise be to Allah, praise is much, good and blessed, praise that should be said more often, praise is continuous, praise that we need constantly! Our Lord!
THE WORDS OF A PRAYER THAT THE GUEST SHOULD BE UPLOADED FOR THE ONE WHO SERVED HIM.
"Allahumma, barik la-hum fi-ma razakta-hum, wa-gfir la-hum wa-rham-hum!"
Translation: O Allah, bless them in what You have endowed them with and forgive them and have mercy
WORDS OF PRAYER FOR THOSE WHO DRINKED A PERSON OR WANTED TO DO IT.
Translation: O Allah, feed the one who fed me and give drink to the one who gave me drink!
THE WORDS OF PRAYER SPOKEN BY THOSE WHO TALK IN THE FAMILY CIRCLE.
"Aftara "inda-kumu-s-saimuna, va akyalya ta" ama-kumu-l-abrar wa sallat "alay-kumu-l-malyaikatu!"
Translation: Let those who fast break your fast, and let the righteous eat your food, and let the angels bless you!
THE PRAYER OF THE FASTING ONE, WITH WHICH HE SHOULD APPLY TO ALLAH WHEN THE TREAT IS SERVED, IN THE EVENT THAT HE DOES NOT INTEND TO BREAK THE FAST.
The Messenger of Allah, peace and blessings be upon him, is reported to have said:
WHAT SHOULD YOU SAY TO A FASTING ONE IF ANYONE SCREAMS HIM.
Translation: Truly, I fast, truly, I fast!
THE WORDS OF A PRAYER WITH WHICH SHOULD BE APPEALED TO ALLAH PERSON WHO SAW THE FIRST FRUITS.
"Allahumma, barik la-na fi sa-mari-na, wa barik la-na fi madinata-na, wa barik la-na fi sa" and-na wa barik la-na fi muddi-na!
Translation: "O Allah, bless our fruits for us, and bless our city for us, and bless our sa" for us, and bless our mudds for us!(Sa "mudd - measures of volume)
Suhoor and iftar (morning and evening meals)
Eating should be stopped before it starts to get light, before the first obvious signs of approaching dawn:
“... Eat, drink until you begin to distinguish a white thread from a black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until night [before sunset, refraining from eating, drinking and intimate relationships with your spouse]…” (Holy Quran, 2:187).
If there is no mosque in a particular city and a person cannot find a local timetable for fasting, then for greater certainty it is better to complete Suhoor no later than an hour and a half before sunrise. Sunrise times can be found on any tear-off calendar.
The importance of the morning meal is evidenced, for example, by the following words of the Prophet Muhammad (peace and blessings of Allah be upon him): “Take food before dawn [on fasting days]! Verily, in suhoor - God's grace (barakat)! . Also in a reliable hadith it is said: “There are three practices, the use of which will give a person the strength to fast (he will eventually have the strength and energy to fast): (1) eat, and then drink [that is, do not drink much while eating, do not dilute the gastric juice, but drink after the feeling of thirst appears, 40–60 minutes after eating], (2) eat [not only in the evening, breaking the fast, but also] in the early morning [before the azan for morning prayer], (3) take an afternoon nap (nap) [approximately 20–40 minutes or more between 1 pm and 4 pm]” .
If a person who intended to fast does not eat before dawn, this does not affect the validity of his fast, but he will lose some of the sawab (reward), because he will not perform one of the actions included in the Sunnah of the Prophet Muhammad.
Iftar (evening meal) it is advisable to start immediately after sunset. Postponing it to a later time is undesirable.
The Prophet (peace and blessings of Allaah be upon him) said: “My ummah will be prosperous until it starts postponing the breaking of the fast until a later time and performing suhoor from the night [and not in the morning, specifically getting up before the morning prayer time] » .
It is advisable to start breaking the fast with water and an odd number of fresh or dried dates. If there are no dates, then you can start iftar with something sweet or drink water. According to a reliable hadith, the prophet Muhammad, before performing the evening prayer, began breaking the fast with fresh or dried dates, and if there were none, then with plain water.
“Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaykya tavakkaltu va bikya aamant. Ya waasi'al-fadli-gfir liy. Al-hamdu lil-lyahil-lyazii e‘aanani fa sumtu wa razakani fa aftart.
اَللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ آمَنْتُ. يَا وَاسِعَ الْفَضْلِ اغْفِرْ لِي. اَلْحَمْدُ ِللهِ الَّذِي أَعَانَنِي فَصُمْتُ وَ رَزَقَنِي فَأَفْطَرْتُ
“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 I believe in You. Forgive me, O He Whose mercy is infinite. Praise be to the Almighty, Who helped me to fast and fed me when I broke my fast”;
“Allahumma lakaya sumtu va bikya aamantu va aleykya tavakkyaltu wa ‘ala rizkykya aftartu. Fagfirli yay gaffaru ma kaddamtu wa ma akhhartu.”
اَللَّهُمَّ لَكَ صُمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ. فَاغْفِرْ لِي يَا غَفَّارُ مَا قَدَّمْتُ وَ مَا أَخَّرْتُ
“O Lord, I fasted for You (for the sake of Your pleasure with me), believed in You, relied on You and broke the fast using Your gifts. Forgive me past and future sins, O All-Forgiving!
During the conversation, it is advisable for a believer to turn to God with any prayer or request, and he can ask the Creator in any language. An authentic hadith speaks of three prayers-du‘a (supplications), which the Lord certainly accepts. One of them is prayer during breaking the fast, when a person completes the day of fasting.
Please tell me how to start a meal in the holy month of Ramadan? Indira.
Water, dates, fruits.
The imam of the mosque in which I perform a collective prayer said that eating should be stopped after the call for morning prayer, and the rest of the food that is in the mouth at the time of the call should be spit out and rinsed out. In the place where I live, calls can be heard simultaneously from several mosques, with a time interval of 1 to 5 minutes. How important is it to stop eating from the moment I heard the first call? And if such omissions were made, is it necessary to make up for the post? Gadzhi.
You don't need to complete the post. In any case, the calculation is approximate, and the verse says: “... Eat, drink until you begin to distinguish the white thread from the black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until night [until sunset, abstaining from eating, drinking and intimate relationships with your spouse]” (see Holy Quran, 2:187).
On fasting days, stop eating at the start of the adhan from any local mosque, including those where 1-5 minutes later.
My friend during fasting ate from the evening and did not get up for suhoor. Is his post correct from the point of view of the canons? After all, as far as I know, you need to wake up before sunrise, say the intention and eat. Vildan.
Morning meal is desirable. Intention is, first of all, intentionality with the heart, a mental attitude, and it can be realized in the evening.
Until what time can you eat in the morning? The schedule includes Fajr and Shuruk. What to focus on? Arina.
It is necessary to stop eating about an hour and a half before dawn. You are guided by the time of Fajr, that is, by the beginning of the morning prayer time.
During Ramadan, it so happened that either I didn’t hear the alarm, or it didn’t work, I overslept Suhoor. But when I woke up for work, I spoke my intention. Tell me, does a fast observed in this way count? Arslan.
In the evening you were going to get up in the morning and fast, which means you had a heart intention. Having this is enough. Verbal intention is only an addition to the intention of the heart, in thoughts.
Why does the fast start before the morning azan? If you eat after imsak and before adhan, is fasting valid? If not, why not? Lobster.
The fast is valid, and the time reserve (prescribed in some schedules) is for safety net, but there is no canonical need for it.
Why do all sites write the time “imsak”, and it is always different, although everyone refers to the hadith that even during the azan for the morning prayer, the Prophet allowed to chew? Gulnara.
Imsak is a desirable border, in some cases very desirable. It is better to stop fasting an hour and twenty minutes or an hour and a half before sunrise, indicated in ordinary tear-off calendars. The border that cannot be crossed is the azan for the morning prayer, the time of which is indicated in any local prayer schedule.
I am 16 years old. This is the first time I am holding an eye and I still don’t know much, although every day I find something new for myself about Islam. This morning I slept longer than usual, woke up at 7 in the morning, did not utter my intention, I was tormented by remorse. And I also had a dream that I was fasting and took food ahead of time. Maybe these are some signs? For the whole day I can not come to my senses, my heart is somehow hard. Did I break my post?
The fast was not broken, because you intended to fast on this day, and you knew about it from the evening. It is only desirable to pronounce intention. Whether it's hard at heart or easy depends to a large extent on you yourself: it's not what happens that matters, but how we feel about it. The believer is positive, enthusiastic, energizes others, optimistic, and never loses hope in God's mercy and forgiveness.
I got into an argument with a friend. He takes suhoor after the morning prayer and says that it is permissible. I asked him to provide evidence, but I did not hear anything intelligible from him. Explain, if you don't mind, is it possible to eat after the time of the morning prayer? And if so, until what period? Muhammad.
There is no such opinion and never has been in Muslim theology. If a person intends to fast, then the deadline for eating is the azan for the morning Fajr prayer.
I hold a sacred post. When the time for the fourth prayer comes, I first drink water, eat, and then go to pray... I am very ashamed that I do not pray at first, but hunger takes over. Am I committing a big sin? Louise.
There is no sin if the prayer time is not up. And it comes out with the onset of the time of the fifth prayer.
Is fasting valid if I have eaten within 10 minutes of the adhan for the morning prayer? Magomed.
You will have to make up for it with one day of fasting after the month of Ramadan.
We read a prayer before they start breaking the fast, although it says on your website that it is read after iftar. How to be? farangis.
If you mean prayer-prayer, then the first thing you should do is drink water, then pray and after that sit down to eat. If you are talking about a prayer-du‘a, then it can be read at any time and in any language.
For more information on the absence of the canonical need to stop eating in advance (imsak) before the adhan for the morning prayer, which is practiced today in places, see, for example: Al-Qaradawi Yu. Fatawa mu‘asyr. In 2 vols. T. 1. S. 312, 313.
Hadith from Anas, Abu Hurairah and others; St. X. Ahmad, al-Bukhari, Muslim, an-Nasa'i, at-Tirmizi and others. S. 197, hadith no. 3291, "sahih"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 312, hadith No. 557; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 631.
The meaning is that, in accordance with the Sunnah, a person during, for example, an evening conversation, first of all drinks water and can eat a few dates. Then he performs the evening prayer-prayer and after that he eats. The first drink of water after a day of fasting flushes out the gastrointestinal tract. By the way, it is very useful to drink warm water with honey diluted in it on an empty stomach. In the hadith, it is recommended that food (consumed after the evening prayer) is not particularly diluted with water. Simultaneous heavy drinking and food consumption leads to difficulty in digestion (the concentration of gastric juice decreases), indigestion, and sometimes heartburn. During the fasting period, this entails inconvenience due to the fact that the evening meal does not have time to be digested, and after that the person either does not eat in the early morning, because he does not experience hunger, or eats, but it turns out “food for food”, which in more to a greater extent complicates the process of digestion of food and does not bring the expected benefits.
Hadith from Anas; St. X. al-Barraza. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 206, Hadith No. 3429, "Hasan".
Hadith from Abu Dharr; St. X. Ahmad. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 579, Hadith No. 9771, Sahih.
Hadith from Anas; St. X. Abu Dawud, at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 437, Hadith No. 7120, "Hasan"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 314, hadith No. 565, 566; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.
I will give the full text of the hadith: “There are three categories of people whose prayer will not be rejected by God: (1) fasting when breaking the fast, (2) a just imam (primate in prayer, spiritual mentor; leader, statesman) and (3) oppressed [ undeservedly offended, humiliated]”. Hadith from Abu Hurairah; St. X. Ahmad, at-Timizi and Ibn Maja. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targyb wat-tarhib" lil-munziri: In 2 vols. S. 296, hadith no. 513; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. S. 213, hadith no. 3520, “hasan.”
Score 4.6 voters: 71The holy month of Ramadan is not only a month of refraining from food during the daytime, but above all, a month of abstaining from all forbidden deeds. The believer at this time must be especially vigilant in controlling his eyes, ears, and tongue.
The month of Ramadan is not so much a month of abstinence from food as a month of purification of the heart.
The Messenger of Allah (dbar) said: “Indeed, the gates of heaven open on the first of the nights of Ramadan, and do not close until the last of the nights of the month” (“Al-bihar”, 96/34/8).
He (DBAR) said: “If the servant of God knew what blessings are sent down in Ramadan, he would wish Ramadan to last a whole year” (“Al-bihar”, 96/346/12).
The obligatory conditions of fasting in the month of Ramadan include:
1. Intention - a person should tell himself that he will fast for the sake of Allah during this month;
2. Refraining from food and water intake during daylight hours (from morning azan to evening);
3. After the end of the fast, zakat-fitr should be paid.
There are many prescriptions for the desired amal(acts) this month, of which we will highlight the main:
Translation
O High, O Great,
O Forgiving, O Merciful,
You are the Great Lord
There is no one like Him
And He is Hearing, Seeing.
You created this month and exalted
And exalted above all the months.
This is the month in which You made fasting obligatory for me.
This is the month of Ramadan
In which the Qur'an was sent down -
Guidance for the people and clarification of the true path and discernment, -
And set in him the Night of Power (Laylat ul-Qadr),
And made it better than a thousand months.
O He Who bestows and needs no endowment!
Grant me Your protection from the Fire,
Among those whom you endowed
And take me to Paradise
O Merciful of the Merciful!
3. Praise Allah a lot, read dhikr, give salawats to the Prophet (DBAR) and remember his most pure Ahl al-Bayt (A). It is reported that in the month of Ramadan, Imam Sajjad (A) did not utter other speeches, except for prayers, praise of Allah and repentance.
4. Give a lot of sadaqah.
It is reported that whoever reads this dua with a pure intention at the beginning of the month of Ramadan - Allah will put 70 thousand angels praising Allah on him. The one who reads it three times during the holy month - Allah will make Hell forbidden for him and prescribe Paradise for him. To such a person, Allah will assign two angels who will protect him from any evil of this world, and will take him under His protection until the end of his days.
We remind you that listening to the reading of the dua is similar in terms of reward to reading it yourself!
7. Spend in wakefulness and prayer Laylat ul-Qadr(Night of Power), i.e. at least three nights - 19, 21 and 23 of Ramadan. We will write about Laylat ul-Qadr and the program according to which this special night is held later.
8. During all the nights of Ramadan, make 1000 rak'ahs of additional prayers. As Imam Javad (A) said, they are read in prayers of 2 rak'ahs each (i.e., a total of 500 prayers are obtained) as follows: every night of the first 20 nights of Ramadan, perform 10 prayers (200 prayers are obtained): 4 prayers after evening prayers and 6 prayers after the night prayer. On the remaining 10 nights of the month, perform 15 prayers every night: 4 prayers after the evening prayer and 11 prayers after the night prayer. Finally, perform the remaining 150 prayers on the night of Laylat ul-Qadr (19, 21 and 23 Ramadan) - 50 prayers each night.
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Complete collection and description: a prayer during Ramadan for the spiritual life of a believer.
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(You need to start fasting from dawn. Out of ignorance, many fast from sunrise - this is wrong, be careful!)
Intention first. Intending to fulfill the will of the Almighty, we hope for the blessing of Allah. It is this intention that fundamentally distinguishes fasting from dieting. Fasting is one of the main forms of worship. One of the strongest ways. If, when performing prayers, we use small segments of the day, then we use the entire daylight hours for fasting. A companion of the Prophet of Allah, Abu Umama, turned to Muhammad three times in a row, peace and blessings of Allah be upon him, with the words: “Messenger of Allah, give me some serious business on the path of Allah.” To which the messenger replied three times in a row: “You need to fast. Since fasting has no equal in the form of worship.” Abu Umama was so imbued with these words of the prophet that after that smoke from the hearth never appeared over his house in daylight. Unless guests come.
Fasting Muslims get a lot of benefits. And most importantly, fasting is the cause of the forgiveness of sins. Almighty Allah obligated us to fast so that it would be easier to overcome our passions. With satiety, the possibility of spiritual growth decreases. With an empty stomach, some kind of glow comes from the whole organism. The heart is cleansed of “rust”, spiritual dirt disappears. With spiritual purification, a person is more deeply aware of the mistakes he has made and it is easier for him to be able to pray for the forgiveness of his sins. The Prophet Muhammad (meib) said: “Past sins will be forgiven to those who intend to fast, having sincerely believed in the obligation of fasting and hoping for the goodness of the Almighty.” Hadeeth reported by Muslim and Bukhari.
Just as the Zakaat that we give to poor Muslims cleanses us, fasting cleanses us from our sins. We can say that fasting is the zakaat of our body. In a hadith cited by Muslim, it says: “Sins committed between two prayers are forgiven by another prayer; sins not forgiven by ordinary prayer are forgiven by the next Friday prayer; more serious sins, not forgiven this time, are forgiven during fasting in the month of Ramadan. However, major sins must be avoided.
Humans are, in a way, like angels. For example, both of them have a mind. For this reason, humans, like angels, are obligated to worship Allah. On the other hand, people have much in common with the animal world. Just like creatures have sex, they eat, drink and have other natural needs. And, if people think only about food, only fill their stomach, then in this case spirituality disappears, a person moving away from the likeness of angels, approaches the likeness of animals.
Fasting also causes Allah to accept our duas (prayers). As you know, angels do not eat or drink. A fasting person, limiting himself in the intake of food and water, approaches the spirit of angels and receives spiritual strength. In this state, his prayers are accepted faster, because the passion is subdued, the soul is freer and more sincere from this prayer. Words spoken in this state have a higher level. Prayer in the evening, after the end of the day's fast, has special power. It is said in the hadith: "Pray in the evening, at the end of the fast, your prayer will not be rejected."
One of the blessings of Allah on a fasting person is opening the way to Paradise and closing it to Hell. As soon as a person, with the help of fasting, takes over his passions, a pleasant light Paradise breeze will blow on him. From this gentle breeze, the fires of Hell will calm down and the gates will close. In a hadith that has come down to us from Nasai and Bayhaki, it says: “The holy month of Ramadan has come to you. Allah Almighty has ordered you to fast this month. In the month of Ramadan, the gates of heaven open and the gates of Hell close, the satanic forces bind. This month there is a night Kadr. This night of predestination is more important than a thousand others. The one who has lost the goodness of this night (who does not fast) may completely lose the blessing of Allah. There are special gates for those who fast to enter Paradise - Rayyan, and others cannot enter this gate. It is said in the hadith: “All things have their Zakyaat (form of purification), the Zakaat of the body is fasting. Fasting is half patience.” And further: "Fast, Allah will give you health." Fasting is self-control, not just an empty stomach.
Fasting is the worship of Allah with all parts of your body, with the whole organism. In conclusion, let us turn your attention to the hadith given by Bukhari and Abu Dawood: “Allah does not oblige the one who is deceitful and unclean in his deeds to fast.”
FASTING (SAUM; URAZA) is the 4th condition of Islam.
Fasting is the worship of Allah Almighty in the form of abstinence from food, water and sexual intercourse from the beginning of dawn until sunset.
Requirements for posting:
2) Knowledge of the beginning and end of fasting;
3) Abstinence from dawn until sunset from anything that might break the fast. The beginning of the fasting time is called imsak. Breaking the fast is iftar.
Fasting has six varieties:
1) fard– Mandatory post;
2) Wajib– The post is very close to obligatory;
3) sunnah- Highly desirable;
4) Mendub– Desirable post;
5) Navafil– Additional post;
6) Makruh- Unwanted.
1) Obligatory fast - This is fasting in the month of Ramadan, or making up for a missed fast in that month.
2) Close to Mandatory - An additional post that needs to be reinstated because it was violated after the intent was made.
3) A highly desirable fast - Fasting observed on the 9th and 10th days of the month of Muharram.
4) Desirable - a 3-day fast observed on the 13th, 14th and 15th day of each month of the lunar calendar.
5) Additional post. This variety includes all other posts not mentioned above.
6) Unwanted post. These include: a) Fasting observed only on the 10th day of the month of Muharram (the day of Ashura). That is, do not fast at the same time on the 9th or 11th day of this month. b) It is highly undesirable to fast on the first day of Ramadan and on the first 3 days of Kurban. Those who fast these days receive a small sin.
The post is divided into two parts:
2 - Fasting before which it is not required to make an intention the night before. These include fasting in the month of Ramadan. Additional posts and posts by obligation, the time of which was predetermined. It is not necessary to take the intention before the fast, the time of which was determined earlier. In these cases, you can confirm your intention both the night before and before noon on the day of fasting. Fasting in the month of Ramadan, no matter what intention you have about fasting the day before, will still be considered a fast of this month.
Actions that require post restoration:
1) Remembering fasting, accidentally swallow something.
2) Water entering the throat when rinsing the mouth or nose.
3) Accept the intention later than the allowed time. For example, take the intention after noon.
4) In the case when you ate something out of forgetfulness and it did not break your fast, but you continued to eat, thinking that the fast was still broken.
5) Swallowing snow or rain drops in the mouth.
6) Medical injections.
7) Taking medicine in the nose.
8) Taking medicine in the ears.
9) Eating at dawn, thinking that it is still night.
10) Eating before sunset, mistakenly assuming that the sun has already set below the horizon.
11) Swallow vomit caused by something instead of spitting it out.
12) Swallowing someone else's saliva (except for the wife).
13) Swallowing one's own saliva again (after spitting).
14) Sticking a lubricated finger into shameful places.
15) Inhale randomly smoke when burning odorous herbs.
16) Swallowing one's own saliva with bleeding gums. (If the blood is half saliva or more).
Actions after which it is necessary to restore and atone for the broken fast:
2. Knowing that you are fasting, consciously be in sexual intimacy.
3. Conscious smoking.
4. The habit of swallowing clay.
5. Conscious condemnation behind the eyes of someone (gyibet).
6. Swallowing the saliva of a wife or other loved one. With the above violations, the fasting person must make up for the broken fast, and as an atonement for guilt, he must fast without delay for another 60 days in a row.
Actions undesirable while fasting:
1) Taste something unnecessarily.
2) Chew something unnecessarily.
3) Chew previously chewed gum.
5) Hugs with the wife, with the husband.
6) Swallow your saliva previously accumulated in your mouth.
7) Donate blood.
Actions that do not break the fast.
1. Eat, drink and have sexual intercourse due to forgetfulness.
2. Isolation of sperm only from a glance or thought (but not as a result of games, touches).
3. Pollution in a dream.
4. Kiss without semen.
5. Until morning be in a state of madness.
6. Water in the ear.
7. Swallow the sputum that appears.
8. Swallow secretions from the nasopharynx.
9. Swallow something smaller than a pea that is stuck between the teeth.
11. Apply antimony.
12. Prolonged vomiting.
13. Instillation of medicine in the eye.
The performance of the Tarawih prayer is Sunnah for Muslims of both sexes. That is, a highly desirable duty. Consists of 20 rak'ahs. Performing it together with the Jamaat is also Sunnah. The Messenger of Allah, peace and blessings be upon him, recited this prayer for several nights together with the jamaat in 8 rak'ahs. The remaining 12 I read at home. There are also reports that he read individually and 20 rak'ahs. Therefore, for all 4 madhhabs, this prayer is read in 20 rak'ahs. During the reign of the Righteous Caliphs, starting from Umar, all the Companions recited 20 rak'ahs together. The hadeeths of the Prophet of Allah (mayib) instruct us to follow these Caliphs and follow the agreed decision of his Companions.
This prayer can also be read individually. It is read after the night prayer, before the “Vitr” prayer. It follows from this that if someone did not have time to read the “Obligatory” night prayer, then he should first read it, and only then read the “Taraweeh” prayer. The Tarawih prayer is also allowed to be read after the Witr prayer, but only at night. With the onset of dawn, the time for the performance of this prayer ends. According to the Hanafi madhhab, the missed Tarawih prayer is not restored. The missed fards and the Vitr prayer are restored. (According to the Shafi'i madhhab, the missed Tarawih prayer should be restored).
Before the start of prayer a prayer is read:
“Subhana zil-mulki wal-malakut. Subhana zil-izzati wal-jamali wal-jeberut. Subhana-l-meliki-l-mevjud. Subhana-l-meliki-l-mabud. Subhana-l-meliki-l-hayy-il-lezi laa yenamu wa laa yemut. Subbuhun kuddusun Rabbun wa Rabbu-l malyaikati uar-ruh. Merhaban, merhaban, merhaba wa shehre Ramadan. Merhaben, merhaben, merhaba wa shehre-l-barakati wa-l-gufran. Merhaben, merkhaben, merhaba wa shahrat-tasbihi wat-tahlili wa-z-dikri va tilyavat-il-Kur'an. Avvalyukha, akhiruhu, zahiruhu, batinuhu wa men laa ilaha illa Huva.”
Greeting is given after every 2 or 4 rak'ahs. After every 4 rak'ahs, according to the Sunnah, a short pause is necessary, equal to the time required to perform 4 rak'ahs. During this time, “Salavat”, “Salat-i Ummiya”, verses and requests to Allah Almighty are read. Or, they sit silently, without disturbing others to concentrate.
After the end of the prayer a prayer is read: “Allahumma sally alaa seyyidina Muhammadin wa alaa Ali seyyidina Muhammad. Biadedi kulli dain wa devain wa barik wa sellim aleihi wa aleihim kasira.” (Read 3 times). Then: “Ya Hannan, Ya Mennan, Ya Deyyan, Ya Burhan. Ya Zel-fadly wa-l-ihsan nerdzhu-l-afwa wa-l-gufran. Waj'alna min utakai shakhri Ramadan bi khurmati-l-Kur'an".
The joint prayer “Taraweeh” can only be read by those who have previously read the night prayer together. That is: several people who are late for a joint night prayer cannot gather to read the Taraweeh prayer together without first performing a night prayer. The latecomer must first read the night prayer, as already mentioned, and only then can join the jamaat to perform the Taraweeh prayer.
A person who takes the place of the imam to conduct a joint prayer must understand the composition of the jamaat behind him. And if there are followers of the Shafi'i madhhab among the jamaat, then the prayer needs to be read only two rak'ahs.
A Muslim who has property sufficient to pay zakaat also pays Fitr alms. The obligation of a Muslim to pay Fitr, starting from the dawn of the first day of Eid al-Fitr (the holiday of Ramadan), until the start of the festive joint prayer, is very close to the Obligatory Order - Wajib. According to the Hanifa madhhab, Fitr can be paid both before this time and after. But the most preferred time when the payment of alms Fitr is Wajib is from the dawn of the 1st day of the holiday until the beginning of the holiday prayer.
It should be noted that in order to fulfill this duty, it is enough for a Muslim to have certain property for a given specific time (at the time of the beginning of the time of the morning prayer on the first day of the holiday), and not during the year, as is necessary when paying zakat. And the calculation of wealth is somewhat different than when paying zakat. Here, those things that are not intended for sale, but that are available in excess of what is most necessary, also count.
If a Muslim falls into the category of “having wealth”, then he is forbidden to receive this alms. If he is offered to receive Fitr alms, he should explain the situation and politely refuse.
The head of the family pays this alms (if he is the owner of the property) for all family members under his care, including children born before dawn on the first day of Ramadan. The guest (musafir) is also obliged to pay alms to Fitr. From the property of juvenile orphans and the incapacitated, Fitr is paid by their trustees. If the trustees do not pay alms Fitr from their property, then the first after reaching the age of majority, and the second after recovery, will themselves have to give Fitr for all the past years.
Alms Fitr can be paid to one poor Muslim, or it can be distributed among several poor people. In the same way, one poor Muslim may receive Fitr from several people.
As alms for Fitr, 0.5 sa'a (1750 grams) of wheat or wheat flour is paid in the Hanifa madhhab. Or 1st sa'a (3500 grams) to choose from: barley, dried grapes, or dates.
According to the Hanifa madhhab, 1 Sa'a = 4th Mud = 728 Miskals = 1040 dirhams of lentils. (1 muud = 875 gr.)
Rather, 1-Sa'a is a container in which 1040 dirhams of millet or lentils weighing 3494.4 grams are placed. This figure is obtained as a result of simple calculations, based on the following data on the Hanifa madhhab:
1 dirham = 3.36 grams. 1 Mud \u003d 1 Mann \u003d 2 rytl. 1 Rytl \u003d 130 dirhams (according to Sharia) or \u003d 91 Miskals.
1 Sa'a according to the Hanifa madhhab is rounded - 3500 grams. (1040 x 3.36 \u003d 3494.4 gr.) 3500 grams is a little more than 1 Sa'a, and this is better for us, since precautions have been taken. When you need to give 0.5 Sa'a, we make the following calculation: 364 mithqal or 520 dirhams are multiplied by 3.36 gr. and we get 1747.2 gr. Therefore, we give rounded 1750 grams or, if desired, 2 kg. wheat (or flour).
If there is no shortage of wheat, barley or flour in the locality, it is better to pay an adequate value in money instead. Moreover, it is more preferable to pay the cost of the most expensive product at the moment. In lean years, it is more appropriate to pay alms to Fitr with the products themselves: wheat, barley or flour. This whole set of varieties and payment options suggests the greatest effect of the Fitr alms for the poor, and therefore for the greatest goodness for the giver, if it is the Will of Allah subhana wa taala.
And according to the Hanifa madhhab, it is recommended to give Fitr in the form of the product that is currently more valued. Or the cost of this product in the form of money. If it is difficult to give Fitr in the form of wheat or flour, then it can be paid in the form of bread or corn. This replacement is not made by weight, but according to the value of the product.
The recipient of "Fitra" according to the Hanifa madhhab does not have to be from among the Muslims. But it is much more preferable to give alms “Fitr” to a fellow believer, since in this case, if Allah subhana wa taala gives, there will be more goodness for the giver.
According to the madhhabs of Maliki, Shafi'i and Hanbali.
According to the Shafi'i madhhab, Fitr is not paid before the month of Ramadan, and according to the Maliki and Hanbali madhhabs, they are not paid before the first holiday of Ramadan. The payment of alms Fitr is obligatory for all Muslims who have funds exceeding the cost of one day's food. Moreover, both wheat and barley must be paid in the amount of 1 sah.
In these madhhabs, one Sa'a is equal to 694 dirhams, and 1 dirham = 2.42 grams.
1 Saa = 694 x 2.42 = 1679.48 gr. or rounded equal to 1680 grams.
Alms Fitr are also paid by those Muslims who, for whatever reason, did not fast. According to the madhhabs of Maliki and Hanbali, it is preferable to give Fitr in the form of dates. According to the Shafi'i madhhab - in the form of wheat or wheat flour. According to this madhhab, replace wheat or barley
Prayer during Ramadan
Dua that the Prophet (ﷺ) recited during iftar
As a religious term, the word "iftar" means the end of the fast, breaking the fast, breaking the fast, or not observing the fast at all. But traditionally the word "iftar" is used in the meaning of breaking the fast.
Fasting, which is one of the most important types of worship in Islam and one of its pillars, involves the abstention from food, drink and intimate relationships from dawn until sunset. Iftar time is the onset of the evening. Breaking the fast without good reason before iftar time is prohibited. A person who breaks his fast for no reason will be considered to have committed a sin. It is possible to break a fast that has been started in the following cases: in case of illness or weakness, old age, coercion and travel.
When the time of iftar came, the Messenger of Allah (sallallahu alayhi wa sallam) advised to hurry with its fulfillment, and break the fast with a date, water or something sweet (Bukhari, Saum, 45; Muslim, Siyam, 48; Abu Dawood, Saum, 21).
It is reported that during iftar the Messenger of Allah (salallahu alayhi wa sallam) committed the following dua:
“Allahumma lakaya sumtu va bikya amantu va alaykya tavakkaltu wa ‘ala ryzkykya aftartu fagfirli ya gaffaru ma kaddamtu va ma akhhartu”
(O Allah! For Your sake I kept a 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!) ”(Ibn Maja, Siyam, 48; Darakutni, II/185).
Audio version of this article:
Eating should be stopped before it starts to get light, before the first obvious signs of approaching dawn:
“... Eat, drink until you begin to distinguish the white thread from the black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until the night [before sunset, refraining from eating, drinking and intimate relationships with your spouse (husband)] ... "().
If there is no mosque in a particular city and a person cannot find a local timetable for fasting, then for greater certainty it is better to complete Suhoor no later than an hour and a half before sunrise. Sunrise times can be found on any tear-off calendar.
The importance of the morning meal is evidenced, for example, by the following words of the Prophet Muhammad (peace and blessings of Allah be upon him): “Take food before dawn [on fasting days]! Verily, in suhoor - God's grace (barakat)! . Also in a reliable hadith it is said: “There are three practices, the use of which will give a person the strength to fast (he will eventually have the strength and energy to fast): (1) eat, and then drink [that is, do not drink much while eating, do not dilute the gastric juice, but drink after the feeling of thirst appears, 40–60 minutes after eating], (2) eat [not only in the evening, breaking the fast, but also] in the early morning [before the azan for morning prayer], (3) take an afternoon nap (nap) [approximately 20–40 minutes or more between 1 pm and 4 pm]” .
If a person who intended to fast does not eat before dawn, this does not affect the validity of his fast, but he will lose some of the sawab (reward), because he will not perform one of the actions included in the Sunnah of the Prophet Muhammad.
Iftar (evening meal) it is advisable to start immediately after sunset. Postponing it to a later time is undesirable.
The Prophet (peace and blessings of Allaah be upon him) said: “My ummah will be prosperous until it starts postponing the breaking of the fast until a later time and performing suhoor from the night [and not in the morning, specifically getting up before the morning prayer time] » .
It is advisable to start breaking the fast with water and an odd number of fresh or dried dates. If there are no dates, then you can start iftar with something sweet or drink water. According to a reliable hadith, the prophet Muhammad, before performing the evening prayer, began breaking the fast with fresh or dried dates, and if there were none, then with plain water.
Dua No. 1
Transcription:
“Allahumma lakya sumtu wa ‘alaya rizkykya aftartu wa ‘alaykya tavakkaltu va bikya aamant. Ya waasi'al-fadli-gfir liy. Al-hamdu lil-lyahil-lyazii e‘aanani fa sumtu wa razakani fa aftart.
اَللَّهُمَّ لَكَ صُمْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ بِكَ آمَنْتُ. يَا وَاسِعَ الْفَضْلِ اغْفِرْ لِي. اَلْحَمْدُ ِللهِ الَّذِي أَعَانَنِي فَصُمْتُ وَ رَزَقَنِي فَأَفْطَرْتُ
Translation:
“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 I believe in You. Forgive me, O He Whose mercy is infinite. Praise be to the Almighty, Who helped me to fast and fed me when I broke my fast”;
Dua No. 2
Transcription:
“Allahumma lakaya sumtu va bikya aamantu va aleykya tavakkyaltu wa ‘ala rizkykya aftartu. Fagfirli yay gaffaru ma kaddamtu wa ma akhhartu.”
اَللَّهُمَّ لَكَ صُمْتُ وَ بِكَ آمَنْتُ وَ عَلَيْكَ تَوَكَّلْتُ وَ عَلَى رِزْقِكَ أَفْطَرْتُ. فَاغْفِرْ لِي يَا غَفَّارُ مَا قَدَّمْتُ وَ مَا أَخَّرْتُ
Translation:
“O Lord, I fasted for You (for the sake of Your pleasure with me), believed in You, relied on You and broke the fast using Your gifts. Forgive me past and future sins, O All-Forgiving!
During the conversation, it is advisable for a believer to turn to God with any prayer or request, and he can ask the Creator in any language. An authentic hadith speaks of three prayers-du‘a (supplications), which the Lord certainly accepts. One of them is prayer during breaking the fast, when a person completes the day of fasting.
Please tell me how to start a meal in the holy month of Ramadan? Indira.
Water, dates, fruits.
The imam of the mosque in which I perform a collective prayer said that eating should be stopped after the call for morning prayer, and the rest of the food that is in the mouth at the time of the call should be spit out and rinsed out. In the place where I live, calls can be heard simultaneously from several mosques, with a time interval of 1 to 5 minutes. How important is it to stop eating from the moment I heard the first call? And if such omissions were made, is it necessary to make up for the post? Gadzhi.
You don't need to complete the post. In any case, the calculation is approximate, and the verse says in this regard:
“... Eat, drink until you begin to distinguish a white thread from a black one [until the dividing line between the coming day and the outgoing night appears on the horizon] at dawn. And then fast until night [before sunset, refraining from eating, drinking and intimate relationships with your spouse (husband)] ”(see).
On fasting days, stop eating at the start of the adhan from any local mosque, including those where 1-5 minutes later.
My friend during fasting ate from the evening and did not get up for suhoor. Is his post correct from the point of view of the canons? After all, as far as I know, you need to wake up before sunrise, say the intention and eat. Vildan.
Morning meal is desirable. Intention is, first of all, intentionality with the heart, a mental attitude, and it can be realized in the evening.
Until what time can you eat in the morning? The schedule includes Fajr and Shuruk. What to focus on? Arina.
It is necessary to stop eating about an hour and a half before dawn. You are guided by the time of Fajr, that is, by the beginning of the morning prayer time.
During Ramadan, it so happened that either I didn’t hear the alarm, or it didn’t work, I overslept Suhoor. But when I woke up for work, I spoke my intention. Tell me, does a fast observed in this way count? Arslan.
In the evening you were going to get up in the morning and fast, which means you had a heart intention. Having this is enough. Verbal intention is only an addition to the intention of the heart, in thoughts.
Why does the fast start before the morning azan? If you eat after imsak and before adhan, is fasting valid? If not, why not? Lobster.
The fast is valid, and the time reserve (prescribed in some schedules) is for safety net, but there is no canonical need for it.
Why do all sites write the time “imsak”, and it is always different, although everyone refers to the hadith that even during the azan for the morning prayer, the Prophet allowed to chew? Gulnara.
Imsak is a desirable border, in some cases very desirable. It is better to stop fasting an hour and twenty minutes or an hour and a half before sunrise, indicated in ordinary tear-off calendars. The border that cannot be crossed is the azan for the morning prayer, the time of which is indicated in any local prayer schedule.
I am 16 years old. This is the first time I am holding an eye and I still don’t know much, although every day I find something new for myself about Islam. This morning I slept longer than usual, woke up at 7 in the morning, did not utter my intention, I was tormented by remorse. And I also had a dream that I was fasting and took food ahead of time. Maybe these are some signs? For the whole day I can not come to my senses, my heart is somehow hard. Did I break my post?
The fast was not broken, because you intended to fast on this day, and you knew about it from the evening. It is only desirable to pronounce intention. Whether it's hard at heart or easy depends to a large extent on you yourself: it's not what happens that matters, but how we feel about it. The believer is positive, enthusiastic, energizes others, optimistic, and never loses hope in God's mercy and forgiveness.
I got into an argument with a friend. He takes suhoor after the morning prayer and says that it is permissible. I asked him to provide evidence, but I did not hear anything intelligible from him. Explain, if you don't mind, is it possible to eat after the time of the morning prayer? And if so, until what period? Muhammad.
There is no such opinion and never has been in Muslim theology. If a person intends to fast, then the deadline for eating is the azan for the morning Fajr prayer.
I hold a sacred post. When the time for the fourth prayer comes, I first drink water, eat, and then go to pray... I am very ashamed that I do not pray at first, but hunger takes over. Am I committing a big sin? Louise.
There is no sin if the prayer time is not up. And it comes out with the onset of the time of the fifth prayer.
Is fasting valid if I have eaten within 10 minutes of the adhan for the morning prayer? Magomed.
You will have to make up for it with one day of fasting after the month of Ramadan.
We read a prayer before they start breaking the fast, although it says on your website that it is read after iftar. How to be? farangis.
If you mean prayer-prayer, then the first thing you should do is drink water, then pray and after that sit down to eat. If you are talking about a prayer-du‘a, then it can be read at any time and in any language.
More about the absence of the canonical need to stop eating in advance (imsak) before the azan for the morning prayer, which is practiced in places today,
Hadith from Anas, Abu Hurairah and others; St. X. Ahmad, al-Bukhari, Muslim, an-Nasa'i, at-Tirmizi and others. S. 197, hadith no. 3291, "sahih"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 312, hadith No. 557; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 631.
The meaning is that, in accordance with the Sunnah, a person during, for example, an evening conversation, first of all drinks water and can eat a few dates. Then he performs the evening prayer-prayer and after that he eats. The first drink of water after a day of fasting flushes out the gastrointestinal tract. By the way, it is very useful to drink warm water with honey diluted in it on an empty stomach. In the hadith, it is recommended that food (consumed after the evening prayer) is not particularly diluted with water. Simultaneous heavy drinking and food consumption leads to difficulty in digestion (the concentration of gastric juice decreases), indigestion, and sometimes heartburn. During the fasting period, this entails inconvenience due to the fact that the evening meal does not have time to be digested, and after that the person either does not eat in the early morning, because he does not experience hunger, or eats, but it turns out “food for food”, which in more to a greater extent complicates the process of digestion of food and does not bring the expected benefits.
Hadith from Anas; St. X. al-Barraza. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 206, Hadith No. 3429, "Hasan".
Hadith from Abu Dharr; St. X. Ahmad. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 579, Hadith No. 9771, Sahih.
Hadith from Anas; St. X. Abu Dawud, at-Tirmidhi. See, for example: As-Suyuty J. Al-Jami ‘as-sagyr. S. 437, Hadith No. 7120, "Hasan"; al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 314, hadith No. 565, 566; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.
See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 632.
I will give the full text of the hadith: “There are three categories of people whose prayer will not be rejected by God: (1) fasting when breaking the fast, (2) a just imam (primate in prayer, spiritual mentor; leader, statesman) and (3) oppressed [ undeservedly offended, humiliated]”. Hadith from Abu Hurairah; St. X. Ahmad, at-Timizi and Ibn Maja. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targyb wat-tarhib" lil-munziri: In 2 vols. S. 296, hadith no. 513; al-Suyuty J. Al-jami‘ as-sagyr [Small collection]. Beirut: al-Kutub al-‘ilmiya, 1990. S. 213, hadith no. 3520, “hasan.”
Another authentic hadith says: “Indeed, the prayer of the fasting person [addressed to God] during conversation will not be rejected.” Hadith from Ibn ‘Amr; St. X. Ibn Maja, al-Hakim and others. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 296, hadith No. 512; al-Suyuty J. Al-jami ‘as-sagyr. S. 144, Hadith No. 2385, Sahih.
There is also a hadith that “the prayer of a fasting person for all day post." St. x. al-Barraza. See, for example: Al-Qardawi Yu. Al-muntaka min kitab "at-targhib wat-tarhib" lil-munziri. T. 1. S. 296.
See, for example: Al-Qardawi Yu. Fatawa mu‘asyr. In 2 vols. T. 1. S. 312, 313.
See, for example: Al-Qardawi Yu. Fatawa mu‘asyr. In 2 vols. T. 1. S. 312, 313.
Making Muslim fasting obligatory
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 in the Qur'an said (meaning): The month of Ramadan, in which the Koran was sent down, being a guide for people and as an explanation of the direct path and the distinction between truth and falsehood ... The one who finds Ramadan among you, let him fast ... ”(Sura Al-Baqarah, verse 185).
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ
If you met Ramadan in one place, and say goodbye in another
That is why Muslim theologians decided that if a Muslim began to fast when he saw the moon in his locality, and then went on a trip to a distant (where there is a different time zone) locality, he is obligated to complete the month of Ramadan when it will be completed in the locality in which it arrived. This provision applies even to someone who has already completed 30 fasts, because according to Sharia, from the moment he arrives in a new settlement, he, as it were, becomes one of the inhabitants of this area, therefore he must fast in the same way as everyone else residents. If in the area where the Muslim arrived, they saw the moon (indicating the end of the month of Ramadan and the onset of Shawwal), then he is obliged to let go of the post. And it doesn't matter if he observed only 28 fasts (because in this area Ramadan could be 29 days) or 29 fasts (because Ramadan could be 30 days). However, in the first case, when the visitor had to break his fast along with the residents, while he observed only 28 fasts, he is charged with the obligation to make up one fast at any time convenient for him after the Eid al-Fitr holiday (the holiday of breaking the fast), because the minimum number There are 29 days of the month of Ramadan.
The one who, on a holiday (Eid al-Fitr), went to a place where they are still fasting, is obliged to refrain from everything that violates the fast until the time for the evening prayer.
According to the other three madhhabs, when seeing a new moon, it is obligatory to fast not only for residents of nearby settlements, but for everyone else, even those who live on the other hemisphere of the Earth.
Conditions for the obligatory post
Taklif. Taklif is the presence in a Muslim of the following qualities: adulthood and reason. A Muslim himself who falls under this category is called a mukallaf. That is, fasting is obligatory only for an adult Muslim who has reached puberty. The Messenger of Allah (peace and blessings be upon him) said: “Three are not recorded sins: 1) sleeping until he wakes up, 2) a child until he becomes an adult, 3) a madman until he recovers” (Sunan Abi Dawud, No. 4403 ).
رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنْ الصَّبِيِّ حَتَّى يَحْتَلِمَ وَعَنْ الْمَجْنُونِ حَتَّى يَعْقِل
The absence of a Sharia-based reason for preventing fasting or allowing breaking the fast.
There are two reasons for preventing fasting.
The onset of menstruation or postpartum discharge in women.
Loss of consciousness or loss of reason during the entire daytime (i.e. from the time of morning prayer to the time of evening prayer). If a lost consciousness or a madman comes to his senses even for a moment during the light interval of the day, he is obliged from that moment to fast until the end of the day.
There are three reasons for not fasting
A disease in which fasting causes harm to the body or causes severe pain and malaise. And if the illness or pain is so severe that there is a possibility of a threat to life, such a person is charged with the duty to let go of the post!
Far travel. Long-distance travel is considered when the travel distance is at least 83 kilometers. In addition, in order for the traveler to be allowed not to fast, it is necessary that the journey be legal and continue until the end of the day. Anyone who, while still at home, began to fast, and then set off on a journey during the day, is not allowed to break the fast, that is, break the fast.
The basis for the above two reasons for not fasting is the verse of the Qur'an, which says (meaning): «<...>the one who is sick or on the way, let him make up the fast at another time ... " (Sura Al-Baqarah, verse 185).
وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ
Powerlessness to fast. Anyone who is unable to fast due to old age or a chronic illness such as a stomach ulcer is allowed to break his fast. Fasting is obligatory for those who are physically able to do so. Because the Qur'an says (meaning): Those who are able to fast only with an incredible burden should feed the poor ”(Sura Al-Baqarah, verse 184).
Ibn Abbas (may Allah be pleased with him), commenting on this verse, said that we are talking about people of advanced age who are not able to fast and who instead of each missed fast should feed one poor person (one mudd (600 grams) of the main product nutrition of the area) (“Sahih al-Bukhari”, No. 4235).
This category also includes pregnant and lactating mothers. If fasting may harm the pregnant woman and/or the fetus, or fasting may affect the baby, so that the woman in labor may not have enough milk for the child, it is allowed to break the fast, i.e. not to fast. However, if a pregnant or nursing mother does not fast only for fear of harming the fetus or infant, in addition to making up for missed fasts, she is also required to pay a fine of 600 grams (mudd) in favor of the poor for each missed fast.
Conditions necessary for the validity of the post
- Menstrual and postpartum discharge. Their offensive also breaks the fast, even if their duration is short. And, of course, missed posts due to their onset must be compensated.
- Loss of reason or, may God save us from this, apostasy also break the post.
Each fasting person needs to beware of all the above seven reasons, otherwise the fast will be broken and invalid. The fast of one who does any of the above, assuming that the time for morning prayer has not yet come, but in reality it has already come and it will somehow become clear, is violated, but at the same time this person is obliged to refrain from everything that breaks the fast, until the end of the day, showing respect for the month of Ramadan. Similarly, in the case when the fasting person has let go of the fast, assuming that the time for the evening prayer has already come, but as it turned out - no, his fast is violated, and he needs to make up for this fast.
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