About bathing during fasting, for the purpose of cooling. Conditions for complete ablution

1. First of all, it is necessary to have the intention to perform ablution in order to perform a prayer or simply for the sake of being in a state of ritual purity / 1 / . At the same time, it is important to have a secret intention in the heart, but pronouncing the intention aloud is still desirable.

2. As in the performance of any other charitable deed, it is advisable for the believer to say “bismil-lyahi rrahmani rrahim” (“in the name of God, whose mercy is boundless and eternal”), thereby asking for God's blessing and help.

3. Wash hands up to and including the wrists three times, remembering to rinse between the fingers. If there is a ring or ring, they should be removed or, moving slightly, try to wash the skin under them /2/.

4. Rinse your mouth three times, drawing water with your right hand.

5. Rinse your nose three times, drawing water with your right hand and blowing your nose with your left.

6. Wash your face three times.

7. Wash hands three times up to the elbow inclusive (first right, then left) / 3 /.

8. Wipe the hair of the head with wet hands (at least 1/4 of the hair) /4/.

9. Then wash your hands and wipe the inside and outside of the ears / 5 / ; wipe the neck with the front (back) part of the hands / 6 / .

10. Wash the feet three times up to and including the ankles, remembering to rinse between the toes, starting with the little toe of the right foot and ending with the little toe of the left. Wash the right foot first, then the left /7/.

After or during ablution, a person can dry the washed parts of the body using a towel.

At the end, it is desirable /8/ to say the following words:

“Ashkhadu allaya ilyayahe illa llaahu wahdehu laya shariykya lyakh, wa ashkhadu anna muhammadan ‘abduhu wa rasuulyuh.
Allahumma-j'alnii minat-tavvaabiin, vej'alnii minel-mutatohhiriin.
Subhaanakyal-laahumma va bihamdik, ashhadu allaya ilyayahe illaya ente, astagfirukya va atuubu ilyayk.
Wa sally, allaahumma ‘alaya sayyidina muhammad wa ‘ala eeli muhammad.”

أَشْهَدُ أَنْ لاَ إلَهَ إلاَّ الله ُ وَحْدَهُ لاَ شَريِكَ لَهُ ،
وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَ رَسُولُهُ.
اَللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ
وَ اجْعَلْنِي مِنَ المْتُـَطَهِّرِينَ.
سُبْحَانَكَ اللَّهُمَّ وَ بِحَمْدِكَ أَشْهَدُ أَنْ لاَ إلَهَ إلاَّ أَنْتَ
أَسْـتَـغـْفِرُكَ وَ أَتوُبُ إلَيْكَ.
وَ صَلِّ اللَّهُمَّ عَلىَ سَيِّدِنَا مُحَمَّدٍ وَ عَلىَ آلِ مُحَمَّدٍ .

“I testify that there is no god but the One Lord, Who has no partners (He does not share His power with anyone). And I bear witness that Muhammad is His servant and messenger.
O Allah! Count me among the penitent and extremely pure.
I praise You, O Lord, and thank You. I testify that there is no god but You. I ask You for forgiveness and I repent before You.
May God bless Muhammad and his family."

The Prophet (peace and blessings of the Lord be upon him) said: “If one of you performs ablution and says after that: “Ashkhadu allaya ilyayahe illa llaahu wahdehu laya shariykya lyakh, wa ashhadu anna muhammadan ‘abduhu wa rasuulukh. Allahumma-j'alnii minat-tavvaabiin, vej'alnii minel-mutatohhiriin. Subhaanakyal-laahumma va bihamdik, ashhadu allaya ilyayahe illaya ente, astagfirukya wa atuubu ilyayk” , for this, eight gates of Paradise will open, through any of which he can pass [if death befalls him]” / 9 /.

According to the great Muslim theologian Imam al-Nawawi and other scholars, "it is desirable to pronounce these words even after a full ablution (ghusl)" /10/.

Regarding other prayers (du'a) recited by some believers during ablution, Imam al-Nawawi noted that "prayers (du'a) read by some during ablution while washing certain parts of the body are not canonically justified and were not mentioned by theologians. early Islamic period "/11/. In addition, according to the opinion of the theologian Ibn al-Salah / 12 /, “about the necessity or desirability of this [i.e. e. reciting du‘a prayers while washing individual parts of the body] there is not a single reliable hadith ”/13/.

As a result, we can conclude that it is desirable and canonically justified to begin the process of washing with the name of the Creator and complete it with the above prayer.

Water for washing. Ablution can be done with any clean water: fresh, carbonated, mineralized and even salty sea water. The permission of the latter is stated in one of the reliable statements of the Prophet Muhammad (peace and blessings of Allah be upon him): “Sea water is clean and cleansing for you [that is, it is fully suitable for performing small (wudu') and full (ghusl) ablutions] , and the dead in the sea [that is, everything that lives in the sea and died in it / 14 / ] is suitable for eating ” / 15 / .

In addition, snow can be used for ablution /16/, provided that it melts from body heat and the surface to be wiped becomes wet (moist) /17/.

Water descending from heaven and flowing from the earth, in all forms, is permitted for use in performing a small ablution (wudu’) and a full ablution (ghusl) / 18 /.

The Holy Quran says: “We [“We” refers to the greatness of the Creator, but not to His plurality] sent down from heaven clean, cleansing water” (see Holy Quran, 25:48).

/1/ The Prophet Muhammad (peace and blessings of Allah be upon him) emphasized: “Verily, deeds are [estimated] according to intentions” (hadith from ‘Umar; St. H. al-Bukhari and Muslim). The opinion of theologians is unanimous in that in order to receive a reward (savab) before the Almighty for performing a right and good deed, the presence of intention is necessary. The intention from the canonical point of view is the intention of the heart (soul) to do something without fail. See: Mu'jamu lugati al-fuqaha' [Glossary of Theological Terms]. Beirut: an-Nafais, 1988, p. 490.
/2/ Varnishes, paints, glue left on the hands prevent the penetration of water to the skin and nails, so you should carefully consider the process of removing these substances. However, if, by the nature of his professional activity, a person constantly gets dirty with paints or varnishes, then superficial cleansing is enough for him. He falls under the position of "'umumul-balva", he is canonically forgiven ("ma'fuvvun' ankh") that which is difficult to wash off. Naturalness is important, and complications and doubts come from Satan.
The nails of a woman covered with varnish are in no way connected with the performance of prayers and do not affect their usefulness. But as for the full ablution (or small), they will be invalid if performed with painted nails, since water does not pass to the nails due to varnish, therefore, those parts of the body that should be washed during these ritual hygiene procedures are not washed. washed. Regarding the complete ablution, there is one nuance: if, after performing it, a woman remembered that she accidentally forgot to remove the varnish, then she does not need to repeat it again, but it will be enough just to rinse her nails, having previously cleaned them.
It is most practical if a woman uses varnish during her period, when she does not pray.
/3/ “The Prophet liked to start from the right in many matters: in using water for ablution, when combing and putting on shoes” (hadith from ‘Aisha; St. H. al-Bukhari and Muslim). See: An-Nawawi Ya. Riyad as-salihin [Gardens of the well-behaved]. Cairo: al-Mysriya al-lubnaniyya, 1993, p. 300, hadith no. 720. It is possible that in rituals in which the right side precedes the left, the universal idea is reflected that the right side symbolizes goodness (cf. the Russian “pravda” , "rightness", "righteousness"; English "right" - "right", "correct", "fair"; German "richtig" - "right" from "recht" - "right", etc.).
/4/ 1/4 part is a mandatory minimum (fard) for Hanafi theologians. Shafi'i theologians say that even a slight movement of a wet hand through the hair is enough. If desired, you can wipe the entire scalp, which is sunnah.
/5/ For a woman, there is no need to remove earrings from her ears.
/6/ Those scientists who spoke about wiping the neck, referred it to the category of the possible (adab). Most of the theologians believed that rubbing the neck has no canonical justification.
/7/ In case of extreme shortage of water or time, you can limit yourself to points No. 1, 6–8, 10 without repeating three times. To these five points, the scholars of the Shafi'i madhhab add the sixth - the sequence in committing the five mentioned.
If a cast or waterproof bandage is applied to the part of the body that must be washed when performing ablution, then the person wipes over it with a wet hand. In this case, this counts as an actual washing with water.
/8/ See: Az-Zuhaili V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 8 volumes. Damascus: al-Fikr, 1990. T. 1. S. 255.
/9/ Hadith from ‘Umar; St. X. Muslim, Abu Dawud, Ibn Maja and at-Tirmidhi.
/10/ See, for example: As-San'ani M. Subul as-salam [Ways of Peace]. In 4 volumes. Cairo: al-Hadith, 1994. T. 1. S. 80.
/11/ See: As-San'ani M. Subul as-salaam. T. 1. S. 80.
/12/ Abu ‘Amru Taqiyuddin ‘Usman ibn Salah (died in 1245 according to Gregory, in 643 according to Hijri) is a Shafi’i faqih, a well-known muhaddis and commentator (mufassir) of the Holy Quran. He taught in Damascus, where he died. Among his works are Al-fatawa, Al-amali, Ma‘rifatu anwa‘i ‘ilm al-hadith, Sharh al-wasyt.
/13/ See: As-San'ani M. Subul as-salaam. T. 1. S. 80; al-Khatib ash-Shirbini Sh. Mugni al-mukhtaj. T. 1. S. 126, 127.
/14/ For more information about what seafood can be eaten, see: Alyautdinov Sh. Answers to your questions about Islam. M., 2003. S. 54, 55 or on the website www. umma. ru.
/15/ This hadith was transmitted by seven companions of the Prophet. See, for example: Al-Amir ‘Alyaud-din al-Farisi. Al-ihsan fi taqrib sahih ibn habban [A noble deed in approaching (to the readers) the set of hadiths of Ibn Habban]. In vol. 18, Beirut: al-Risala, 1991. Vol. 4, p. 49, hadith no. 1243, "sahih", and also p. 51, hadith no. 1244, "hasan".
/16/ This refers to exceptional situations when a person living in northern latitudes, due to circumstances, cannot use water.
/17/ See, for example: ‘Alyaud-din ibn al-‘Attor. Fatawa al-Imam an-Nawawi [Fatwas of Imam an-Nawawi]. Beirut: al-Bashair al-Islamiya, 1990, p. 26.
/18/ See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 1. S. 265.

Both men and women who are about to perform namaz are required to perform a small ablution (wudu), and in order to enter a state of ritual purity after sexual intimacy or pollution, it is necessary to perform a complete ablution (ghusl), that is, cleanse the entire body. This is a prerequisite. Also for women after the end of the period of postpartum cleansing and critical days, ghusl is a fard.

This is bringing the body into a state of ritual purity through ablution (and maskh - running a wet hand over certain parts of the body) according to the appropriate rules. Many rites of worship to Allah cannot be performed without ritual ablution. For example, it is not allowed to perform namaz, tawaf bypass around the Kaaba (during Hajj and Umrah), touch the Holy Quran with hands.

Order of taharat before prayer

If possible, it is better to sit on an elevated place, turning your face towards the Qibla and say: "A" uzhu billahi mi-our-shaitanir-rajim "(I seek refuge with Allah Almighty from the evil of the overthrown Satan) and" Bismillahir-rahmanir-rahim " (I begin "with the name of Allah Almighty, Merciful to all in this world and Merciful only to those who believe on the Day of Judgment").
Wash your hands up to the wrists three times. Rub the fingers of one hand between the fingers of the other. If there are rings or rings on the fingers, then move them so that water gets under them (photo 1).
Having said "Bismillah ...", draw water and rinse your mouth three times (photo 2). Brush your teeth using a miswak, and if not, then with your thumb and forefinger (photo 3), then rinse your mouth two more times.
After pronouncing "Bismillah ..." water is drawn into the nose (photo 4). If a person does not fast, then bring water to the wings of the nose and draw it into the nostrils, then blow your nose with your left hand. This procedure is repeated two more times.
Having expressed a sincere intention and saying "Bismillah ...", one should, having drawn water in the palms, wash the face from top to bottom, from the edge of the hair to the chin inclusive, cheeks to the ears (photo 5). Wipe with your hand under the eyebrows. These steps are repeated two more times. When washing, the face should be wiped.
Having said "Bismillah ...", wash, rubbing, the right hand to the elbow (photo 6). Then repeat this two more times. The left hand is washed three times in the same way (photo 7).
With the words "Bismillah ..." run a wet hand over one fourth of the head. After that, wipe the ears with the index fingers from the inside and at the same time with the thumbs behind the ears (photo 9).

With the back of three wet fingers, excluding the thumb and forefinger, run along the back of the neck (photo 10). It is sunnah to run wet hands all over the head. This is called a complete mask (rubbing) of the head. Full mask: wet your hands, take your thumbs and forefingers away, while the remaining three fingers of each hand are tightly closed together and put with the inner side on the upper part of the forehead, where the hair begins (the closed fingers of one hand touch the closed fingers of the other hand), then draw these closed fingers fingers on the head to the back of the head, where the hair ends (thumb and forefinger do not participate in this, when moving back, hold your palms along the sides of the head. After that, wipe your ears from the inside with your index fingers, and rub your thumbs from top to bottom behind your ears. Then with the back of the rest hold three closed fingers of each hand behind the neck (the throat is not wiped).

Washing of feet should be started from the right foot, saying "Bismillah..." (photo 11). The gaps between the fingers should be wiped with the little finger of the left hand. Washing the right foot begins with the little finger, the left foot - with the big toe, and this is done from the bottom up. The left leg is washed in a similar way and also begins with the pronunciation of "Bismillah ...". Both legs are washed up to the ankles (photo 12).

Circumstances that violate taharat (small ablution)

The excretion of urine, excrement, blood, semen, etc. from a person.
Bleeding and discharge of pus or ichor.
Vomiting mouthful.
Insanity.
Drunk.
Fainting.
Emission of gases.
Sleep lying on your side or sitting on one thigh, legs thrown to the side, and also sitting in Turkish, when the seat is not pressed tightly to the seat. If a person falls asleep while sitting with his seat tightly pressed to the place, then his ritual washing is not violated.
Loud laughter during prayer (when others hear it).
Bleeding from the gums when the amount of this blood is greater than or equal to the amount of saliva being spit out.

Shaving, cutting hair and nails does not violate ritual purity, as well as the release of blood in an amount less than the amount of saliva spit out.

Ghusl (big ablution)

This is a mandatory full ritual washing of the whole body, including rinsing the mouth and nose, to cleanse from ritual impurity: the consequences of sexual intimacy and ejaculation during sleep (pollution), as well as after the monthly cycle in women and the end of the postpartum state.

The procedure for performing ghusl

According to the sunnah, ablution is performed in the following order:

Make the intention to perform ghusl (big ablution), then wash your hands, genitals in front and behind, even if they are clean.
Say "Bismillah ...", and then perform a small ablution (taharat), performed before prayer. If water collects at the feet, then wash the feet last.
Rinse the mouth and nose with more water than when performing the usual taharat, because with this rinsing, the fard of the ghusl is also performed to cleanse the mouth and nose.
Pour over and wash your hair three times. At the same time, the hair on the head, beard and mustache should get wet to the roots.
Pour over the right shoulder three times and wash the right side of the body with flowing water.
Pour over the left shoulder three times and wash the left side of the body.

During ablution, wipe the whole body with your hand so that there is not a single place on the body that would not get water, including the navel and ear passages.

It is the wiping of the face and hands, including the elbows, with the palms cleansed by striking the ground or a similar base with the palms, instead of performing taharat (small ablution) or ghusl (large ablution) in accordance with the intention in the absence of water or the impossibility of using it.

Conditions and procedure for performing Tayammum

A Muslim is allowed to perform tayammum in the following cases:

lack of water;
inability to use water due to the threat of exacerbation of the disease;
the danger of attack from, the side of enemies and the emergence of other similar serious obstacles.

Tayammum is performed as follows: pronounce "A" uzu ..." and "Bismillah ...", hit the soil or another surface replacing it with your hands and rub your palms on this surface moving back and forth. After that, wipe your face with your hands. Then hit your hands on the ground a second time and again move your palms back and forth and rub your hands with them from the hands to the elbows and back - first the right, then the left.

If you wear rings, when performing tayammum, you must remove or slide them on your fingers and wipe the place under them.

Scale over the surface of the khuff

Both men and women are allowed to make mashh (run their wet hands) over leather socks, called mest or khuff. For this, the following conditions must be met:

Khuffs are put on when they are ritually clean (after ablution-taharat);
Khuffs must cover the legs up to the ankles, it is necessary that they be strong, capable of withstanding at least 12 thousand steps;
Khuffs should not be torn or torn (if there are torn places, they should not exceed the width of three little toes of the foot);
Khuffs should be waterproof, thick enough to stay on the legs without strings;

Mask on protected and unprotected wound

A person who, due to a dislocation, fracture or injury, has some parts of the body bandaged, glued with plaster or plastered, and at the same time it is not possible to wash these places, it is allowed to make a mask over the surface of most of the bandage, etc. Moreover, if this can harm his health, then he is exempted even from the mask.
Unlike a mask on shoes, a mask on the surface of a bandage, bandage, plaster, etc. there is no expiration date - mask can be performed until the wound is completely healed. In this case, it does not matter whether the person was in the process of applying a bandage, etc. in a state of ritual purity or not.
If the bandage unties or falls off after the mask has been performed, or if a new bandage is applied to an existing bandage, updating the mask is not necessary.

Illustrations for performing taharat

PHOTO 1 - Hands are washed up to the wrist. When washing with the fingers of one hand, wipe the gaps between the fingers of the other hand. If there are rings on the fingers, then they are displaced so that water gets under them.

PHOTO 2 - Brushing teeth with miswak is a Sunnah of Taharat. The miswak is taken in the right hand with the little finger and thumb, while the little finger remains under the miswak, the index, middle and ring fingers are on top, and the thumb supports it from below. With moistened miswak, starting from the right, all teeth are cleaned.

PHOTO 11 - With the little finger of the left hand, the spaces between the toes of the right foot are wiped, starting with the little finger, then towards the thumb, then the entire foot with the ankles is washed.

PHOTO 12 - The left foot is washed like the right foot, but rubbing the spaces between the fingers with the little finger of the left hand begins with the thumb and ends at the little finger.

It is important not only to perform daily prayers in the correct order, but also to learn how to do Taharat before each of them. It consists of several types of ablution, which every believer is obliged to do. See in more detail what Taharat consists of in this article.

How to do ablution correctly - what does the outer Taharat consist of

There are two main types of ablution:

Small ablution - Wudu.
Full or large ablution - Ghusul.

In addition to them, there are such duties: brushing your teeth, washing all clothes and shoes, dry ablution with a stone or earth is permissible, washing.

Before prayer, a small ablution is performed, for a full one there are special cases, which will be discussed in more detail later.

How to do a small ablution

The believer must have the intention to be cleansed of sins and be morally clean, without this thought in your head, you just wash yourself, and do not perform a ritual. First, calm down and put your thoughts in order, express your desire to perform Taharat, usually this is done aloud with the words “Bismil lyakhi raahmani raakhim”, which is considered a request for help in performing this ritual.

Now start wudoo’ by washing your hands. First the right and only then the left. Be sure to rinse all places, even if you have rings and bracelets. Remove them or move them from place to place. Wash all hands, including wrists.
Scoop water with your right hand and rinse your mouth three times.
Rinse the sinuses three times, you also need to draw water with your right hand, and blow your nose and wipe your nose with your left.
Wash your face well with both hands three times.
Wash your hands again, but now up to the elbow. The right hand is washed first.
Wash your hair, at least a quarter of your head. This is done with wet hands.
Now rinse your ears: both inside and out. Wash your hands afterwards.
You need to rub your neck.
Place a container of water under your feet. Wash the right foot first, then the left. Don't forget about the area between the fingers and the ankles. Finish washing each leg with the little finger.

It is allowed to moisten the water with a cloth, only after that you can start praying.

How to do a full ablution

Such a ceremony is performed only after various defilements, for example, before fasting or going to the mosque, after childbirth in women or illness.

This type of ablution includes a small ablution and a few more actions:

First you need to wash your hands and all places that are subject to mandatory concealment.
Perform a small ablution from the beginning to the end.
Wash the head three times, then all parts of the body also three times.
Wash your feet again.

Water in all types of ablution must be clean, odorless and impurities.

When can dry ablution be performed?

There is some list when a person can not touch the water during Taharat:

Any source of water from you more than at a distance of 1900 meters.
You are sick and cannot come into contact with water.
There is an obstacle that you cannot overcome.
Too cold to use water.
If this entails thirst, due to the small reserves of fresh water you have.

In this case, you rub your hands on the ground, leaning with your whole palm. Earth or sand acts instead of water.

Many new Muslims are concerned about the question of how ablution is done before performing prayer. This is a very important procedure that cannot be omitted, since prayerful standing before God is possible only in a state of ritual purity. Below we will talk about how this ablution is performed.

Types of ablution

In Islam, there are two types of ritual ablution: small and full. In the minor version, only the hands, mouth, and nose are washed, while the full version requires the washing of the entire body. The result of both procedures is purity, called in Arabic taharat.

Full ablution

This variant is called ghusl in Arabic. Below we will tell you how to do a full ablution, but first you need to say about the cases in which it is necessary. So, if we are talking about a woman, then she is prescribed to do ghusl after the end of the period of menstruation and postpartum bleeding. In addition, sexual intimacy is considered the reason for complete ablution. If we are talking about a man, then for him such a reason is also sexual contact and the fact of ejaculation in general. If a person has just converted to Islam or for some reason has not practiced namaz, then he is also ordered to perform a ghusl, since the likelihood that in a previous life he did not have such moments when the rules of Islam required a full ablution is close to zero.

Full Body Washing Rules

The rules of Sharia tell about how to do ablution before prayer. According to them, the nose, mouth and whole body should be washed. But, before doing ablution, you need to get rid of everything that can prevent the penetration of water. It can be wax, paraffin, cosmetics, paint, nail polish and more. During washing, it is especially necessary to wash the parts of the body into which water can hardly get. For example, auricles, navel, areas behind the ears, holes from earrings. The skin on the head should also be washed with water along with the hair. Regarding how to perform ablution on women with long braided hair, the rules of Islam explain that if they, when braided, do not prevent the penetration of water, then they can be left as they are. But if water cannot get on the scalp because of them, then the hair needs to be untangled. Another recommendation on how to do ablution for women concerns their female genitals. Their outer part also needs to be washed, preferably while squatting.

mouth rinse

As for rinsing the mouth, this procedure must be performed three times. At the same time, everything that prevents the penetration of water to the surface should be removed from the teeth and from the oral cavity, if possible. When asked how to properly perform ablution if there are fillings, dentures or crowns in the teeth, the rules of the ghusl answer that these things should not be touched. Also, you do not need to remove various devices, such as corrective plates and braces, which only a doctor can safely remove. For the time of bathing, it is necessary to get rid of only those things that are easily removed and easily inserted back. Regarding how to do ablution correctly, it must be said that certain sunnats and adabs are attached to this action, that is, some ritual actions that are generally not required. But if they are fulfilled, then the reward from Allah, as Muslims believe, will be increased. But since these are optional things, we will not touch on them in this article.

What is forbidden without full ablution other than prayer?

There are things that are forbidden for Muslims who have not performed a full ablution. In addition to actually praying, these include bowing to the ground while reading certain lines of the Koran and bowing to the ground out of gratitude to Allah. In addition, it is forbidden to touch the Koran or its individual parts printed in other books. While still in a state of impurity, it is forbidden to read the Quran, even if you do not touch it. It is allowed to read only individual words, the totality of which is less than one ayat, that is, a verse. This rule, however, has an exception. So, suras, which are prayers, are allowed to be read. Without a ritual full ablution, it is forbidden to go to the mosque and go around the Kaaba during the Hajj.

There is one subtlety - the state without ritual washing is classified into three levels. In one of them, it is allowed to fast Ramadan, while in others it is not. But this is another topic, and we will not touch on this issue.

Small ablution

Now let's talk about how to do a small ablution. First, it must be said that this method of washing is called wudu in Arabic. It is also important to note that it does not replace a full ablution - the ghusl.

When is wudu done?

In order to understand how to properly perform ablution before prayer in accordance with the rules of wudu, one must learn when it is necessary. Let's say you did a full bath, but then, before praying, you visited the toilet. In this case, you should do a little washing. It is also necessary if you fall asleep or faint, as the state of unconsciousness leads to a partial loss of ritual purity. A voodoo ceremony is also required when a person has blood, mucus or pus. Similarly, the situation is with the situation when there was an attack of nausea, and the person vomited. Severe bleeding in the oral cavity (if there is more blood than saliva) is also considered a reason for passing a small ablution. Well, the situation of alcohol intoxication or other clouding of reason concludes this list.

When not to do wudu?

There are things in respect of which it is not entirely clear whether it is necessary to do ablution after them or not. And, probably, the most common question among them is expectoration. The rules of ritual cleanliness in Islam say that expectoration of mucus does not lead to the need to perform ablution. The same applies to cases where small parts of the flesh are separated from the body - hair, pieces of skin, and so on. But only if it didn't cause bleeding. Touching the genitals (it doesn't matter, one's own or someone else's) does not lead to the fact that repeated washing is required. Touching a person of the opposite sex, if he is not in the category of mahrams, is also not considered a reason to repeat wudu.

Voodoo procedure

Now let's talk directly about how to do ablution before prayer according to the order of wudu. In accordance with Sharia law, it includes four mandatory items - washing the face, hands, feet and nose.

To wash your face, you need to understand what is considered a face in Islam, that is, where its boundaries lie. So, if in width, then the border of the face will run from one earlobe to the other. And along the length - from the tip of the chin to the point from which hair growth begins. Sharia law also teaches how to wash hands: hands must be washed up to the elbows, including the last. Similarly, the legs are washed up to the ankle. On how to do ablution before prayer, if there is something on the surface of the skin that can prevent the penetration of water, the rules clearly say that such things must be removed. If the water does not fall on the entire area of the designated parts of the body, then ablution cannot be considered valid. Therefore, it is necessary to remove all paints, decorations, etc. However, henna drawings do not interfere with ablution, since it does not interfere with the penetration of water. After all parts of the body are washed, it is necessary to wash the head. How to do the washing of the head according to a small rank, again, the rules suggest. In fact, ablution would be simply wiping a quarter of the area of the head with a wet hand. But at the same time, you need to be careful, since rubbing the hair not on the head, but on the forehead, back of the head, or rubbing the hair twisted on the head, will not be considered valid.

It should also be noted that without a small ablution (unless, of course, you have just completed a full one), some ritual actions are prohibited. Their list is identical to those that are prohibited in the absence of a performed ghusl. There are also adabs and sunnats for small ablution, which we do not consider in this article. Another important point is that when performing wudu, you do not need to remove contact lenses from your eyes, as this is not required by Shariah.

Full ablution is called ghusl. This is the process of pouring water over the entire surface of the body. A woman is required to perform a full bath after the cessation of menstruation or postpartum bleeding, as well as after intimacy.

The procedure for performing a full ablution:

Make (niyat) the intention with the words: "I intend to make a complete ablution for the pleasure of Allah Almighty."

Before undressing, one must say the words: "Bismillah" (With the name of Allah). Since it is impossible to say a prayer to a naked person and it is undesirable to talk.

First of all, you need to wash your hands.

Wash yourself, wash shameful places, remove everything impure from the body.

Perform a small ablution without washing only the feet.

Pour water over the body three times, starting from the head and moving to the right shoulder, then to the left, wash the whole body, last of all the legs.

In the case when the hair is braided, the woman is not obliged to unravel it, if nothing prevents the access of water to the roots of the hair. That is, you do not need to loosen your hair, the water should get to the roots of the hair, but not necessarily the hair.

A full ablution is considered valid if a person has rinsed his mouth, washed his nose and washed his whole body. That is, it is necessary to perform three mandatory steps.

Small ablution

A small ablution is called wudu.

The procedure for performing a small ablution:

Intention: "I intend to perform a small ablution for the pleasure of Allah Almighty."

The pronunciation of the word: "Bismillah" (With the name of Allah).

Washing the hands up to the wrists.

Rinse your mouth three times.

Washing the nose three times (drawing in water through the nose and blowing your nose).

Washing the face three times.

Washing hands up to the elbows, three times.

Rubbing the head, wetting only once the hands, wiping the ears, without wetting the hands and neck again with the back of the hand. You should wipe the inside of the ears with the index fingers, the outer side with the big ones (all this is done only once).

Washing feet three times. First, once, rinsing between the fingers.

A small ablution is spoiled by any discharge from the genitals and anus (feces, urine, gases, etc.), blood, pus from the body, vomiting, loss of consciousness, sleep.

Without a full ablution, a small ablution is considered invalid. After a complete ablution, it is not necessary to take a small ablution again.

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Is it possible to rinse your mouth with water from time to time during fasting, take a shower and wash your hair?

Without any doubt, you can. The Prophet Muhammad (peace and blessings of Allah be upon him) himself washed himself, and also simply poured water during fasting, as stated in several authentic hadiths.

Rinse your mouth

As for rinsing the mouth, the Prophet Muhammad clearly told one of the companions that “rinsing the mouth does not break the fast.” From time to time, a fasting person can rinse his mouth in order to eliminate the feeling of dryness in the mouth. This does not affect the validity of the post.

Take a shower

For example, in the set of hadiths of Imam al-Bukhari, there is a hadith from ‘Aisha that “at dawn [when the time for fasting had already come], the prophet Muhammad performed a full ablution (washing of the whole body) and continued to fast” . Showering, bathing, bathing do not affect the validity of the fast. And it does not matter whether there is a need to acquire ritual purity or not.

wash your hair

In the collections of hadiths of Abu Daud and Ahmad ibn Hanbal, there is a hadith that "companions saw how the prophet Muhammad, because of thirst or because of the heat, poured water on his head, while he was fasting" .

Also, for example, in the collection of hadiths of Imam al-Bukhari there is a separate topic “Full washing of the body (bathing) for fasting”, where he collected, among other things, the opinions of his companions that you can rinse your mouth during fasting, taste food, use miswak, wash, bathe, visit a bath, etc. Here are a few quotes:

- “The companion of the Prophet Muhammad Ibn ‘Umar dipped his clothes in water and then put it on [thus making it easier for himself to fast in hot weather]”;

I emphasize that everything previously mentioned is not forbidden in any way, even if it is used not only for cleanliness of the body, but also to alleviate the condition of the fasting person.

When rinsing the mouth during ablution, can fasting be broken? Magomed.

Rinsing the mouth does not break the fast.

Is it possible to rinse the mouth while performing ablution, given that when rinsing, thirst is quenched a little.

Yes, you can, the main thing is not to swallow water.

Is fasting broken if you accidentally swallow water while rinsing your mouth when you take taharat (you perform ablution)? Ilshat.

The main one is the opinion that fasting is not violated because of this.

The proof is also a verse from the Qur'an:

“If you made a mistake in something, then there is no sin on you. However, [it, sin, is] when there is a heart intention [when a person deliberately commits evil or a crime with the knowledge that it is sinful]. Allah (God, Lord) is Forgiving and infinitely Merciful [and therefore, while a person is alive, there is an opportunity to repent and improve] ”(see).

Imam al-Bukhari in his collection of hadith quotes the words of the famous Muslim scholar ‘Ata. Regarding the accidental entry of water into the larynx (accidentally swallowing it) while rinsing the mouth and washing the nose while performing ablution, the scholar said: “If it did not depend on the person (happened by accident), then there is nothing to worry about.” That is, it does not affect the validity of the post. The person happily continues to fast.

Is it necessary to reimburse the days of fasting in Ramadan if water accidentally gets into the throat while rinsing the mouth? Ahmed.

This is not taken into account if there was no intentional ingestion of water. The Prophet Muhammad (peace and blessings be upon him) said: “The Almighty has forgiven my followers what they did by mistake [unintentionally], as well as what they did out of forgetfulness and under duress”; “My ummah (my followers) will not be questioned for what was done by mistake [unintentionally], for what was done out of forgetfulness and for what was done under compulsion.”

The Prophet Muhammad (peace and blessings of Allah be upon him) called: “Rinse your nose thoroughly with water [performing ritual ablution], except when you are fasting.” Therefore, ablution (small or complete) is performed during the fasting period in the usual manner with washing the mouth and nose, the only thing is that it is important not to overdo it.

Is it possible to wash in the shower during fasting, swim in the pool or in the sea?

Yes, you can. There are no restrictions on the use of water during fasting, except for drinking.

The essence of fasting is to abstain from food, drink and sexual relations during the daytime. If you swim or bathe without swallowing water, then this does not break your fast during the day.

Opinions about the restriction on bathing during fasting, which you can find on the Internet, have been from the very beginning of the formation of Muslim theology. But! These are just speculations, they have no basis, much less a reliable canonical justification (Quran and Sunnah).

You say that you can swim in the river during fasting in Ramadan, but our imams forbade it. Please provide an ayat or hadeeth about the permissibility of this. Khurshed, Tajikistan.

There is no ayat or hadith about the prohibition, and therefore it is allowed. You are not me, but they should be asked to bring an ayat or a hadith, because they, your local imams, forbid, and therefore they must give a clear and reliable argument - an ayat or a hadith. If there is none, then this is their personal judgment, speculation that they can follow in their own lives, but do not have the right to impose on others.

There is a well-known rule in Muslim canons: "Everything that is not prohibited remains permitted." A medical strong and reasoned recommendation (similar to the case of smoking) or some factor relating to an individual, a certain group of people or society can, for example, translate what is allowed into the category of forbidden or undesirable. And one more theological rule: "If there is no argument (from the Koran or Sunnah) in favor of the ban, then it is done in a way that is simpler and easier for a person."

Let me also remind you of the verse from the Qur'an:

“Tell me who forbade the decorations of Allah (God, Lord) [everything that pleases the eye and heart, good, elegant, refined; lawful], which He brought forth for the people, and good things (from food)?! Tell me, this [the ability to use the beauties of life in moderation and without waste] is allowed for believers [as well as for everyone else, although some unreasonably invent prohibitions for themselves] in this life, but on the Day of Judgment [and after it, heavenly beauty, grace ] - only for believers. Similarly, We [says the Lord of the worlds] explain the signs for literate people [to learn lessons that help them become happy in both worlds] ”().

Is it true that ablution for prayer-prayer can be done while in the salty sea, while several times completely plunging into the water? Said.

Sea water is suitable for ablution. There are reliable hadiths on this subject: “Sea water is suitable for ablution, and what died in the sea [that is, lives in it] is halal [allowed for eating]”; "Sea water is very pure [suitable for ritual bathing]". Read about options for small and full ablutions in my book "Muslim Law 1-2".

Is it possible to do water aerobics during fasting? When you do exercises, it happens that water is involuntarily swallowed. A.

Water cannot be swallowed. It is also impossible to do something that obviously leads to the ingestion of water. Estimate the degree of probability yourself. Deliberately swallowing water breaks the fast. In fasting, do not do water aerobics, but just aerobics.

Due to the working conditions, I have to take a shower every day. Does it affect the post in any way? Kumush.

No, it doesn't, even if you take five or ten showers while fasting during the day. I remind you that fasting is abstaining from food, drink and sexual intercourse from the beginning of the morning dawn until sunset, immediately after which all this becomes permissible.

Before the beginning of the first day of fasting, I bathed, but did not say anything during the bath. Was my post valid? Bilan.

Bathing and fasting are not related to each other.

If I fast and take a bath from the heat, will that break the fast? Magomed.

No, it won't. For example, a companion of the Prophet Muhammad, Anas ibn Malik, said: “Indeed, I have a pool in which I dive while fasting.” Imam al-Bukhari mentions this in his collection of hadiths.

Is the fast broken if water enters through the ear? Isa.

Water cannot enter the digestive tract through the ear, and this breaks the fast. In your case, the post is not violated.

Is it possible to take medicinal baths during the holy month of Ramadan? Diana, 26 years old.

You can, no doubt.

Is it possible to wash in the bath during the day while you are fasting? Rustam.

Yes, you can.

During the holy month of Ramadan, is it allowed to shave during the day, as well as use cream, wash your hair, cut your hair, use incense? Tair, 21 years old.

Undoubtedly. All this is allowed. There are no disagreements regarding the points you listed in the scientific community of Muslim theologians. For example, some companions of the Prophet Muhammad during fasting days smeared the body with various beneficial oils so that the skin would be saturated with them. Ibn Mas'ud even called for this, as mentioned by Imam al-Bukhari in the collection of hadiths.

Imam al-'Asqalani in his well-known multi-volume commentary on the set of hadiths of Imam al-Bukhari in the context you mentioned emphasizes: , decent appearance), use of (healthy and fragrant) oils” .

The Prophet Muhammad himself (peace and blessings of God be upon him) was very fond of fragrant oils, urged cleanliness of the body and clothes, and also announced that a pleasant smell attracts angels.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 571 and 572, hadiths No. 1925 and 1926 (from ‘Aisha and Umm Salama), as well as p. 573, hadith no. 1930; Abu Dawud S. Sunan abi dawud. S. 269, Hadith No. 2365, Sahih.

Hadith from ‘Umar; St. X. Ahmad and Abu Dawud. See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 270, hadith no. 2385, "sahih"; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224, hadith No. 1647 and an explanation to it.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573, hadith No. 1930.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 193.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 269, hadith No. 2365, "sahih"; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224, hadith No. 1648 and an explanation to it.

A piece of twig that acts as a brush and paste at the same time. It has a pronounced taste. Cleans teeth and whitens. In the time of the Prophet Muhammad, it was the miswak (sivak) that maintained the cleanliness of the oral cavity. And today he has not gone out of practice.

All of them are given by Imam al-Bukhari at the beginning of the mentioned topic. See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573, before Hadith No. 1930.

‘Amir ash-Sha‘bi (19-103 AH) is one of the greatest muhaddith theologians of the first generation after the death of the Prophet Muhammad. Born and lived in Kufa. See: ‘Umar Rida Kahalya. Mu‘jam al-muallifin [Dictionary of short biographies of scientists]. In 4 volumes. Beirut: al-Risalya, 2015. Vol. 2. S. 27.

Al-Hasan ibn Yasar al-Basri (21–110 AH; 642–728) is a well-known faqih, muhaddis, mufassir. Theologian of the first generation after the death of the Prophet. He was the imam (spiritual leader) of the city of Basra; considered the most learned man of his time. Born in Medina. He grew up under the tutelage of Imam ‘Ali ibn Abu Talib. He was especially noted for his eloquence, wisdom and courage. Died in Basra. See: al-Zirikli H. Al-a‘lam. Kamus tarajim. In 8 volumes. Beirut: al-‘Ilm lil-myalyain, 1986. V. 2. S. 226, 227.

See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 193.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573.

For more details on this, see, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 vols. Beirut: al-Kutub al-‘ilmiya, 2000, vol. 5, pp. 192–194; al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiya, 2001, vol. 11, pp. 16–18.

See, for example: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 574; ‘Ali Jum’a M. Fatawa ‘asriyya. T. 1. S. 97, 98.

See, for example: as-Sabuni M. Mukhtasar tafsir ibn kasir [Abbreviated tafsir of Ibn Kasir]. In 3 volumes. Beirut: al-Kalam, [b. G.]. T. 3. S. 82.

‘Ata’ ibn abu Rabah (died 114 AH) is one of the most famous scholars of the first generation after the death of the Prophet Muhammad. Supervised the writing and issuance of theological conclusions (fatwas) in Mecca.

Hadith from Abu Dharr, Ibn ‘Abbas and others; St. X. Ibn Maja, at-Tabarani and al-Hakim. See, for example: Ibn Maja M. Sunan. 1999, p. 221, hadith no. 2043, "sahih"; al-Suyuty J. Al-jami ‘as-sagyr. S. 106, Hadith No. 1705, Sahih.

Hadith from Sawban; St. X. at-Tabarani. See, for example: as-Suyuty J. Al-jami‘ as-sagyr. S. 273, hadith no. 4461, "sahih".

In the summer of 2010, there was a strong smog in Moscow for a long period due to fires in the Moscow region.

See, for example: ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224.

See: Abu Dawud S. Sunan abi daud. S. 269, Hadith No. 2366, Sahih.

See, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18, Beirut: al-Kutub al-‘ilmiya, 2000, vol. 5, pp. 192–194, explanatory notes on hadiths 1930–1932; ash-Shawkyani M. Neil al-avtar. In 8 vols. T. 4. S. 224, explanation to hadiths No. 1647 and 1648.

See, for example: an-Nadwa A. Al-kawa'id al-fiqhiya [Canonical Rules]. Damascus: al-Kalam, 1991, p. 107.

See, for example: an-Nadwa A. Al-kawa'id al-fiqhiya. S. 108.

Hadith from Abu Hurairah and others. See, for example: at-Tirmidhi M. Sunan at-tirmidhi [Code of Hadith of Imam at-Tirmidhi]. Beirut: Ibn Hazm, 2002, p. 40, hadith no. 69; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. V. 1. S. 265 and 306.

Hadith from Ibn ‘Abbas; St. X. al-Hakim. See, for example: See: as-Suyuty J. Al-jami‘ as-sagyr. S. 475, Hadith No. 7756, Sahih.

See, for example: Mahmoud A. Fatawa [Fatwas]. In 2 vols. Cairo: al-Ma'arif, [b. G.]. T. 2. S. 52.

See: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573.

For more details, see, for example: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. V 18 t., 2000. T. 5. S. 194; al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. In 25 vols. T. 11. S. 18.

See: al-Bukhari M. Sahih al-Bukhari. In 5 vols. T. 2. S. 573; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 192, 193.

See: al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In 18 volumes. Beirut: al-Kutub al-‘ilmiya, 2000. V. 5. S. 193.

See, for example: Ibn Qayyim al-Jawziya. Zadul-ma'ad fi hadi khair al-'ibad [Provisions of eternity from the inheritance of the best of slaves (God)]. In 6 volumes. Beirut: al-Risalya, 2014. V. 4. S. 256 and 257.

Fasting in the month of Ramadan is the duty of every adult Muslim. Although previous ummahs also fasted, fasting in Ramadan was prescribed only for the ummah of Muhammad ﷺ.

Plus, the previous prophets (peace be upon them) and their followers had to fast and at the same time abstain from food around the clock. However, out of respect for the beloved of Allah, the Prophet Muhammad ﷺ, our ummah is ordered to refrain from everything that violates the fast, only during daylight hours until the evening prayer time.

Moreover, in some exceptional cases, representatives of our Ummah are allowed not to fast at all. These are the following cases:

1. journey;

Staying during the month of Ramadan on a path permitted from the point of view of Sharia, in which it is allowed to shorten prayer, is considered one of the reasons for not fasting. A person must compensate for missed fasts during this period at another time convenient for him.

Allah Almighty says in the Quran:

فمن كان منكم مريضا أو على سفر فعدة من أيام أخر

« And if one of you is sick or is on a journey and therefore did not observe the fast, then he is obliged to fast a certain number of other days [according to the number of missed days] ". (Sura Al-Baqarah: 184)

2. disease;

If a person falls ill, and due to illness he cannot fast, or because of fasting, treatment is delayed, or if he takes medicine, the refusal of which can lead to the above consequences, then he is allowed not to fast in the month of Ramadan. The same decision applies to a person who, while observing a fast, may become aggravated by an illness or worsen a physical condition.

Ibn Hajar Al-Haytami in the book " Tuhfat al-muhtaj writes the following about it:

“It is allowed not to fast in the month of Ramadan, and even more so not to keep other obligatory fasts for a sick person, that is, he is even obliged not to fast if this disease causes serious harm to the body. That is, it is such a harm that allows a person to do tayammum instead of ablution (a disease that does not allow a person to use water if he fears that water can harm any of his organs, for example, due to an allergic reaction to contact with water; or he fears that his illness may drag on.In our case, fasting is like using water.). There is an unequivocal statement of the Imam and Ijm about this. Such a sick person is allowed not to fast, even if the disease has arisen through his own fault.

A person who missed the fast due to illness, later, after he recovers, at a convenient time for himself, is obliged to make up for the missed days of fasting, as mentioned in the aforementioned verse.

3. pregnancy and lactation;

Pregnant and breastfeeding women can skip the fast, even if there is no concern for the life of the child. But if the risk has risen, she is obliged to break the fast, if there is no other non-fasting woman besides her, who is able to feed the child or whom fasting does not harm.

It is also allowed to break the fast for a woman who feeds someone else's child for free or for a fee.

In the book " Rahmat al-ummah ”It is written that all four imams agreed on the permissibility of not fasting for a woman who is worried about her child. But if she fasts, her fast will be valid.

Concern for the life of the child is considered justified when there is a high risk of miscarriage or the disappearance of milk in the breast, as a result of which the child may die or become very weak.

Women who, out of fear for themselves or for themselves and for the child, missed the fast, should not pay fidyah, but should only compensate for the fast. Fidyah does not increase from the number of children.

If a pregnant woman is afraid that fasting may harm herself or her child, then in this case she may also not fast. In the same way, if a woman who is breastfeeding is afraid that her milk may be lost due to fasting, then she may not fast.

4. old age;

Elderly and elderly people who cannot fast because of their age are also allowed not to fast, and they are required to pay fidyah for each day of the month of Ramadan.

Fidya – this is an atonement for each missed post for one mudd of the most used product. Mudd equal to one quarter of a sakha. Some Ulama (faqihs) write that four double handfuls of a person of average height, full of grain crops, is enough for Sakha.

According to this statement, the mudd is equal to the amount of grain that will fit in the handfuls of both hands of a person of average height.

Exactly the same solution will be valid for terminally ill people.

Allah Almighty says in the Quran:

وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ

« Those who can fast only with great difficulty because of old age or an incurable disease should be paid a ransom in the form of feeding one poor person for each day missed. ". (Sura Al-Baqarah: 184)

It is worth noting that old people who are unable to fast and hopelessly ill people are required to pay only fidyah, and they should not make up for missed fasts.

5. intense thirst and hunger;

If a person who is fasting is very thirsty or unbearably hungry, then he should break his fast and eat as much as is necessary to satisfy his hunger. However, he must observe imsak (that is, he should stop eating until the end of the day) and make up the fast of this day. As for the fidyah, he does not need to pay it.

Moreover, if a fasting person is so thirsty or hungry that he may lose consciousness or damage his health, he must break the fast and make up for it at another time.

6. work in difficult conditions;

To be honest, it is not right for a Muslim to work in such difficult conditions, when it is impossible to fast. However, circumstances develop in such a way that sometimes a person is forced to work in very difficult conditions.

It may also be due to seasonal agricultural work on which the annual harvest depends. After all, the refusal to carry out certain works on strictly defined days can lead to the death of the entire crop.

If a person working in such conditions fears that fasting may be harmful to his health, then he is allowed not to fast on this day. He, just like a person who missed the fast due to severe thirst and hunger, must compensate for the fast of this day, he does not have to pay fidyah.

In all these cases, the scholars agreed that if a missed fast is to be made up, then one fast is made up with one fast. Rabia said that twelve days should be repaid, Ibnu Musai said that each day is repaid with one month, Nahai says that one day should be repaid with a thousand days, and Ibnu Mas'ud said that even reimbursing a lifetime's fast cannot make up (reward) missed fast in the month of Ramadan.

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

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

Usually, a layman understands Muslim fasting as abstinence from eating and drinking during daylight hours. In fact, this concept is much broader: it includes a voluntary refusal not only from eating, but also from committing any sins committed by the eyes, hands and tongue, as well as from certain actions. Being in a state of holding an uraza, the believer must be clearly aware 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, two types of fasting are distinguished: obligatory (fard) And desirable (sunnat).

The first is massively observed by Muslims during the Holy month of Ramadan, which has an incomparable blessing for people. In His Scripture, Allah guides us:

“In the month of Ramadan, the Qur'an was sent down - the right guidance for the people, clear evidence of the right guidance and discernment. Whoever of you finds this month must fast" (2:185)

A huge reward awaits Muslims who adhere to the Uraza in the blessed month, and severe punishment will certainly follow for leaving it without a good reason. The proof of this is the following statement of the Mercy of the worlds of Muhammad (s.g.v.): “Whoever fasts during Ramadan with faith and hope for the reward of the Almighty, his former sins will be forgiven” (the hadith is cited by Al-Bukhari and Muslim).

However, the Lord made obligatory observance of the Uraza not for all people.

Who does not need to keep a post:

1. Non-Muslims

An important condition for observing the Uraza is the practice of Islam by a person. For others, posting is optional. At the same time, this does not mean that for the 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. Minors

Uraza is imputed as mandatory for adults. At the same time, it is necessary to understand that from the Islamic point of view, adulthood is meant, 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 disabled

Mental capacity is listed among the conditions of 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. Everyone who is on the road

Keeping an eye is not necessary for those people who are on the road, that is, travelers. 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 medication, or threatens with severe ailments and pains, up to a threat to life in case of observance of the uraza, are exempted from its need.

6. Pregnant

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

7. Breastfeeding women

Women who are breastfeeding babies may not fast as well.

8. Women on the days of menstruation and bleeding caused by childbirth

In the menstrual period and during postpartum bleeding, women, according to Sharia, are in a position of ritual defilement, which is why non-observance of the uraza is allowed and, moreover, necessary. If pregnant and lactating women have the right to fast, then these days it is better for women to abstain.

9. People who are unconscious

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

In situations where a person misses one or more days of fasting for the reasons listed above, he should make up for them later, when the reason that gives the right to non-observance of the fast is eliminated, for example, when the traveler returns home or the person comes out of a coma. Believers who are not able to keep uraza during the year, for example, due to illness, should feed one needy for each of the missed days. If this is also difficult for a person in material terms, because he himself is among the needy, then he is completely freed from this obligation.

Desired post- this is one whose observance is desirable, but not imputed to Muslims as mandatory. The believer is rewarded for observing such a fast, but there is no sin for leaving him.

Days when it is desirable to keep uraza:

Day of Araf- for fasting on this day, the Lord can forgive a person for the sins committed by him for 2 years. The Prophet Muhammad (pbuh) explained: “Fasting on the Day of Arafah serves as atonement for sins committed in the past and future years” (hadith from Ibn Maji and Nasai).

Day of Ashura- For those who fast on the tenth day of the month of Muharram, all sins for the previous 12 months are erased. The Messenger of Allah (peace and blessings of Allah be upon him) admonished his ummah: “Fasting serves as an atonement for the sins of the past year” (Muslim cites the hadith). However, Shiite theologians assure that it is undesirable to hold the uraza on this day, since on this date the grandson of the Final Prophet (S.G.V.) - Imam Hussein, who is especially revered by Shiite Muslims, was martyred.

First 9 days of Zul Hijah- this can be found mentioned in the hadith: “Fasting in the first days of the month of Zul-Hijja is equivalent to one year of fasting” (Ibn Maja).

Month of Muharram- Uraza in this forbidden month is considered Sunnat. Indeed, the Prophet Muhammad himself once said: “After Ramadan, the best month for fasting is the month of Allah - Muharram” (Muslim cites the hadith).

Month of Shaaban- Another month during which it is desirable 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 Uraza in the month of Shaaban, except for some days.

6 days of Shawwal- also desirable for the post. Shawwal follows the holy month of Ramadan. “If someone completed the fast in Ramadan and added six days of fasting to it in the month of Shawwal, he will receive such a reward as if he had fasted all year” (hadith from Muslim).

Uraza in a day, or the fast of the Prophet Daoud (a.s.), who held the fast every other day and which, as the Grace of the Worlds Muhammad (s.g.v.) 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.V.) 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 during these days that the Messenger of the Almighty (s.g.v.) regularly observed uraza. “The deeds of the people are presented to Allah on Monday and Thursday,” he said. “And I want my deeds to be presented while I am fasting” (hadith quoted by at-Tirmidhi).

Fasting times in Islam

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

“Eat and drink until you can tell the white thread at dawn from the black, and then fast until night” (2:187)

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

Once one of the ascetics asked the Prophet Muhammad (peace be upon him) about what time interval 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 the time of fasting (iftar) comes at sunset and coincides with the time of the evening prayer. In this case, after fasting, the believer should first break his fast, and then proceed to prayer.

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

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

Transcription:“Nahuatu an-assumma sauma shahri Ramadaan min al-fajri il al-maghribi haalisan lil Layakhi tya’aala”

Translation:“I have determined 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 lakaya sumtu wa bikya amantu wa alaikya tavakkaltu wa ‘ala rizkykya aftartu faqfirli ya gaffaru ma kaddyamtu wa ma akhhartu”

Translation:“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!”

Actions that violate the mind

1. Deliberate receptionm of food and smoking

If a fasting person consciously ate or drank something, lit a cigarette, then his uraza that day will not be accepted. But if he ate something unintentionally, 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, fasting is broken. Lip-to-lip kissing and ejaculation due to conscious stimulation (masturbation) have similar effects.

3. Instillation of medicine into the nose and ears

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

4. Swallowing liquid when gargling

When observing a fast, care must be taken when gargling for medicinal purposes or just to moisten - getting water inside will invalidate your fast. Swimming in a pond and taking a bath in a state of uraza is permissible, but one should beware of the penetration of liquid through the sinuses, pharynx and ears.

5. Use of medical inhalers

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

6. Intentionally inducing vomiting

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

7. Menstruation

In a situation where a woman has a seizure during daylight hours, she should stop fasting. She will need to make up this day after the end of her period.

Benefits of fasting

This pillar of Islam has many virtues for the believers who follow it.

Firstly, uraza is able to lead a person into the Gardens of Eden, which can be confirmed in the biography of the Prophet (S.G.V.): “Verily, in Paradise there is a gate called “Ar-Rayyan”, through which the Day of Judgment will enter fasting. And no one will enter through this gate except them ”(hadith from Bukhari and Muslim).

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

Thirdly, uraza entails, as was said earlier.

In addition, all the requests of a believer who fasts will be accepted by the Almighty. The Prophet Muhammad (peace be upon him) said: “A dua is never rejected by a fasting person during breaking the fast” (Ibn Maja).

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

There are five circumstances after the occurrence of which it is necessary to perform bathing for prayer, etc. These five circumstances alone are not a reason to immediately bathe. That is, if a person is in a state of defilement (junub), he is not obliged to immediately do a full body ablution, although this is highly desirable. Bathing becomes obligatory with the onset of prayer time.

Imam al-Bukhariy narrated in his collection that Abu Salama said: “I asked ‘Aisha if 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 a partial ablution.” So the Prophet (peace and blessings be upon him) rarely acted 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 a full body bath, then every hair on his body curses him. This is a lie that is contrary to religion. The proof is the story of Abu Hurairah, transmitted in the collection of Imam al-Bukhari: “When the Messenger of Allah (peace and blessings be upon him) met me, I was in a state of defilement, he took my hand, and we went together. When we sat down, I quietly went to my dwelling, did a full body ablution, and then returned to the Prophet (peace and blessings be upon him). He was still sitting. When I approached, he asked: "Where were you about Abu Hurairah?" I told him that I was able to junub, so I left. Then the Prophet (peace and blessings be upon him) said: “Subhanallah! O Abu Hurairah, verily, the believer does not become najasa.”.

Ritual bathing must be performed in the following cases:

1. After semen extraction. Its signs:

Pleasure in excretion;

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

The smell of egg white if the semen is dried;

Jerky selection with pressure.

2. After intercourse even if there was no ejaculation. Sexual intercourse, according to Shariah, is the penetration of the head of the penis into the vagina.

3. After the death of a person.

4. After the cessation of menstruation- cyclic discharge of blood from the uterus in a healthy girl, woman.

5. After the completion of postpartum discharge(excretion of blood after the release of the uterus from the fetus).

6. Postpartum or miscarriage a, in view of 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 them, it is still necessary to bathe.

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 "Big Hadath". Junub is forbidden to do everything that is forbidden to do in case of 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 a complete ablution, the same conditions (shuruts) must be observed that must be observed when performing a partial ablution (see on page 19). Also, the undesirable (karaha) actions in both ablutions are basically identical (see p. 28).

Mandatory bathing activities

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

1. Intention. It distinguishes habit from worship ('ibada), its place is in the heart, and it is done mentally. However, it is desirable to pronounce it aloud. The intention is made simultaneously with the start of washing the body: “I intend to perform the obligatory full ablution for the sake of Allah” or "...remove a big hadath" 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. Washing all external parts of the body(skin and hair, regardless of their thickness) with clean and cleanable water. Water must flow around the entire body completely.

Note: A person who is sure that he has no reason to perform a full body ablution should in no case bathe with the intention of taking a big hadah.

Desirable bathing activities

Desirable actions when performing ritual bathing are:

1. facing towards Qibla;

2. pronunciation: "Isti'az", "Shahada" and "Basmaly" before bathing. Undesirable (makruh) do not pronounce these words before a full ablution;

3. performing a partial ablution before bathing. At the same time, washing the feet can be postponed until the end of the bath so as not to waste excess water;

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

5. rinsing the mouth and nose, even if you did it with a partial ablution;

6. body wash with rubbing;

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

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

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

To the one who washes completely naked, when undressing, it is advisable to say:

بِسْمِ اللهِ الََّذي لا اِلهَ اِلاّ هُوَ

"Bismillahi-llah h and la ilaha illa huwa"

(With the name of Allah, except 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"