It is possible to get a haircut during an uraza. Is it possible to fast for pregnant and lactating women. – Is it possible to use ointments and gels for the skin

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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 of God 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 intercourse 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 (like the case of smoking) or some factor relating to the 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 have 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.

Ramadan has come - one of the most blessed months for Muslims - a time of fasting and special blessings, atonement for sins and predestination of fate. In the month of Ramadan, Allah sends great blessings to people, forgives, ennobles and bestows. There are certain points in the fast that people have doubts about. To clarify them, Trend Life, at the request of readers, turned to the head of the organizational department of the Caucasian Muslims Office, the dean of the Baku Islamic University Haji Fuadu Nurulle.

Does the fast become invalid (batil) if the nose bleeds accidentally, either while using a knife or scissors, or if the skin is scratched until it bleeds, for example, after being bitten by mosquitoes or other insects?

- No. The main thing is not to become a donor, i.e., not to let blood voluntarily. But if your blood saves someone from death, then, of course, in an exceptional case, you can also become a donor. This is a godly act. Fasting, of course, will be broken, but this day can be compensated for throughout the year. In general, any injury received does not break the fast, even if one of the parts of the body is broken.

- Is it possible to do injections?

Only painkillers or antipyretics. If there is a medical need in the course of treatment, then the fast is not broken. If the injection nourishes the body with general strengthening vitamins, then it is impossible. Also, do not take pills of any kind. If a person suddenly falls ill, you can only give an injection.

- Is it possible to cut nails, hair and shave during fasting?

- It is possible, but it is better to refrain. Because during fasting, a person not only abstains from food and water, but all parts of the body must be in harmony with this fast.

- Can I use perfumes, cosmetics or deodorants?

- It is not forbidden, but it is better to refrain. Do not forget that lipstick from the lips can enter the body, and this is unacceptable during fasting. The same applies to the smell of deodorants. Intentional inhalation of something that has a tangible form, such as smoke (smoke of incense, as well as perfume, etc.), breaks the fast. Thick fog, smoke and steam (flour particles floating in the air, dust, cigarette smoke, etc.) should not enter the body through the ear, mouth or nose, chewing gum and doing an enema.

- Is it possible to use ointments and gels for the skin?

Nutrients invalidate the fast. But medicines can be used.

Can women do cosmetic procedures? For example, eyebrow plucking, hair removal, acne and blackhead removal.

Plucking the eyebrows does not break the fast. But it is better to refrain from cosmetic procedures, because they use nutrients.

- Is it possible to remove a tooth or conduct a dental examination, put a filling?

- It is better not to perform actions that cause blood loss, including tooth extraction. Only in case of emergency, and then with the condition - not to swallow blood and medicines. If the gums bleed and the fasting person swallows blood with saliva, then the fast is broken.

- It's a hot summer. Is it possible to swim in the sea and sunbathe in the sun? Take a shower?

- Taking a bath, shower, washing does not break the fast. However, care must be taken to ensure that water does not penetrate the throat. Getting a tan from the sun's rays will also not affect the fast, while bathing will necessarily break it. It is not recommended to swim during fasting. If water is accidentally swallowed, or if water enters the body through the nose and reaches the brain, the fast will be broken and must be made up.

- Can I use nose, eye and ear drops?

The post is not broken. But if something gets into the throat, you must immediately spit it out.

Is fasting broken by vomiting?

- Vomiting, if deliberate, breaks the fast. If a fasting person vomits against his will, then the fast is not broken, you just need to rinse your mouth.

Among the 12 months of the Muslim calendar, it is Ramadan that is distinguished by its sacredness and it is not for nothing that this month is called the Crown of the Year, "Shahrullah" (the month of Allah) and "Ziyafatullah" (the feast of Allah).

According to the hadith of the Prophet Muhammad (S), when the month of Ramadan comes, the gates of Paradise open and the gates of Hell close. Dear Muslims! Let's live the month of Ramadan consciously this time. Let us renounce worldly temptations for at least one month, and let us strive for a better life. Do not say: "This year did not work out, I will do it next year." A famous hadith says: "If people knew the true meaning of Ramadan properly, then they would wish Ramadan to last a whole year." Just as the autumn rain cleanses the earth of all dust, so the month of Ramadan cleanses the souls of believers from sins.

It was in the month of Ramadan that the Holy Quran was sent down to the Prophet Muhammad (S). The Qur'an says about fasting: "O you who believe! Fasting is prescribed for you, just as it is prescribed for those who were before you - maybe you will be God-fearing! - for the counted days; and which of you is sick or in way, then - the number of other days. And on those who can do this - a ransom by feeding the poor. Whoever takes up the good voluntarily, this is better for him. And that you fast, this is better for you, if you know. "

Fasting (uraza) in Ramadan is one of the pillars of Islam. It must be observed by every Muslim who is of age and is of sound mind. It is allowed not to observe the uraza for the elderly (they must pay fidia), pregnant women, nursing mothers, the sick who are forced to take medicine, and travelers who have been caught out of the house by fasting (the distance must be at least 100 km). However, in the future they need to compensate for all the days of fasting.

During fasting, it is forbidden to take food and medicines the size of a pea during daylight hours, drink water or medicines, and have sexual intercourse.

“Fasting is not only abstaining from food and drink, but also abstaining from sins committed by the tongue and other parts of the body. One should not speak badly about anyone, do bad deeds, but on the contrary, this month one should try to do as much good as possible, ”says Niyaz hazrat Sabirov.

When is a fast not considered broken?

According to the imam-khatyb of the Apanayev mosque, Niyaz hazrat Sabirov, if a Muslim drank water or ate something out of forgetfulness during daylight hours, the uraza is not considered violated.

Also, during the period of uraza, it is allowed to taste the purchased goods and chew food for the child.

Can injections be given during Ramadan?

“Everything that is injected into the human body is prohibited during the fasting period, and therefore it is impossible to give injections. If a person is sick and forced to take medicine, then he should not hold his breath,” Niyaz hazrat Sabirov comments.

The exception is treatment with leeches.

After sunset, all prohibitions are lifted. Photo: AiF / Ruslan Ishmukhametov

Is it possible to swim?

Diving and swimming is undesirable, as water enters the nose and mouth. If on sunny days you are thirsty and weakness appears in the body, it is better to just take a shower or wipe yourself with a wet towel.

Is it true that you can not brush your teeth during uraza?

“It is undesirable to use toothpaste during fasting, as it can enter the body. Therefore, sivak is an excellent substitute. You can buy such a toothpick in any Muslim store,” says Niyaz hazrat Sabirov.

Can you eat meat after sunset?

“With the onset of evening, immediately after sunset, the fasting person takes a light meal, 2 hours before dawn (shahar) a denser meal. Guests, relatives, relatives, friends or neighbors are invited to the evening rite of breaking the fast. Such a treat is considered a charitable deed and serves as the forgiveness of sins. It is desirable that among those present there be a person who knows the Koran or at least basic prayers. During such a dinner, they read suras, talk about the deeds of Allah and his prophets. Secular conversations are not forbidden, ”says Hadji Abdullah Dubin.

Prayer will give you strength

Niyaz Hazrat Sabirov has been holding a post since he was 8 years old. According to him, he did not experience great difficulties during the month of Ramadan.

“It seems that 18 hours without food and water is unbearable, but Allah helps. For beginners to fast, I advise you to devote more time to prayers, to study the Koran. If possible, you need to sleep more, for example, after the sunset prayer. For the period of fasting, I advise athletes to stop training, save their strength,” says Niyaz hazrat Sabirov.

Obligatory actions Obligatory actions are divided into two categories: internal obligations (rukn) and external obligations (shurut) and they include the following things:

The internal obligations of fasting (rukn) - this is its basis, non-observance of which leads to a violation of the fast: abstaining from food, drink and sexual intercourse from dawn to sunset.

External obligations (shurut) are divided into three types:

• Conditions of obligation (shurut wujub).
• Conditions for the fulfillment of obligations (shurut adai wujub).
• Conditions for the correct execution (shurut sykhkha).

Commitment terms:

1. Islam. As you know, fasting is worship for the sake of Allah Almighty, which means that the fasting person is required to be a Muslim and show his submission to Allah and fast for the sake of His face. Fasting is not accepted until a person fasts for the sake of Allah Almighty.
2. Intelligence.
3. Age of majority. These conditions are also obligatory for fasting. In Islam, a child or a madman is not legally capable, they are not required to comply with the canons of Islam, but it should be noted that if a child fasts, then the reward will be recorded for both the child and the parents. It is advisable to accustom children to fasting from the age of seven, but they should be forced to fast when they reach ten years of age. The basis is the words of the Messenger of Allah (peace and blessings of Allah be upon him): "Accustom your children to prayer by the age of seven and beat (force) them when they reach ten years." Sunun Dar Kutani Making a comparison to prayer, Islamic scholars say that the same provision applies to fasting.
4. Knowledge about the coming month of Ramadan. Ignorance in Islam has significance for the forgiveness of sins and the removal of obligations.

Conditions for the fulfillment of the obligation:

This paragraph differs from the previous one in that the above are not assigned to observe the fast at all, and these two categories are obliged to observe the fast in the basis, but are not obliged in this position, but have the right to observe the fast.

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

Conditions for correct execution:

Failure to comply with these conditions leads to a violation of the fast.

1. Intention to fast. As the Messenger of Allah, peace and blessings of Allah be upon him, said: "Every deed is according to intention." Al-Bukhari No. 1 narrates the hadith. It is enough to make the intention to fast in Ramadan at the beginning of the month. Even if he does not intend to Ramadan, then fasting will still be considered as if he were holding Ramadan.
2. A woman needs to be clean from monthly and postpartum bleeding. Aisha, may Allah be pleased with her, said: “During menstruation and postpartum hemorrhage, we left fasting and prayer, but only made up for fasting.” The hadith is quoted by Imam Muslim No. 335;
3. It is necessary to refrain from deeds that spoil the fast.

Desirable actions during fasting:

1. Acceptance of "suhoor" (ed.-breakfast fasting before dawn. As transmitted from the Messenger of Allah, may Allah bless him and welcome him: "Eat before dawn, truly in suhoor - there is grace (barakat)." Hadith cited by al-Bukhari;
2. Do not delay breaking the fast (ed. - Iftar). The Messenger of Allah (peace and blessings of Allah be upon him) said: "People will be in goodness as long as they rush to break the fast." Hadith quoted by al-Bukhari;
3. Abandoning activities that may later lead to breaking the fast (such as long swimming in the pool, bloodletting, tasting food while cooking, gargling;
4. Feed the fasting. The Messenger of Allah (peace and blessings of Allaah be upon him) said: “Whoever feeds a fasting person, his reward is like the reward of the fasting person whom he fed, and there will be no diminution of reward from that fasting person.” This hadith is quoted by at-Tirmidhi in the book "Targhib and Tarhib";
5. Start fasting in a non-defiled state. And in case of defilement, it is advisable to bathe before dawn;
6. The pronunciation of the arc when breaking the fast (ed. - iftar): "Allahumma lakya sumtu va ala rizkykya aftertartu va alaika tavakkaltu va bikya amyantu fagfirli ma kaddamtu va ma akhhartu";
7. To restrain the tongue from unnecessary words and parts of the body from unnecessary actions (such as idle talk, watching TV). Here we are talking about empty deeds, as for forbidden deeds, leaving them is obligatory, such as spreading slander, lying;
8. Do more good deeds. The reward for good deeds in the month of Ramadan is increased up to 70 times;
9. Constant reading of the Quran and remembrance of Allah;
10. Observance of "Igtikafa" (ed. - being in the mosque), especially in the last ten days. Aisha, may Allah be pleased with her, said that the Messenger of Allah, peace and blessings of Allah be upon him, in the last 10 days worshiped in a way that he never worshiped in ordinary times. "The hadith is given in the Collection of Muslim No. 1175;
11. The frequent pronunciation of the word "Allahumma innakya afuvvun tuhibbul afwa fagfu anni", which means, "O Allah, you are truly Forgiving and love to forgive, so forgive me!".
12. Waiting for the Night of Predestination.

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

1. Kisses if the person gets the upper hand. The Messenger of Allah (peace and blessings of Allah be upon him) used to kiss his wife while he was fasting. The hadith is given by al-Bukhari and Muslim;
2. Application of antimony and incense;
3. Brushing teeth, using miswak. "As reported from the Messenger of Allah, peace and blessings of Allah be upon him, he constantly used miswak during fasting." This hadith is reported by at-Tirmidhi;
4. Rinse mouth and nose;
5. Short swim. "The Messenger of Allah, peace and blessings of Allah be upon him, bathed from defilement while fasting." This hadeeth is narrated by al-Bukhari, Muslim;
6. Involuntary entry of snow or dust into the mouth;
7. unintentional vomiting;
8. Smell smells.

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

1. Disease. If fasting causes suspension of treatment or aggravation of the disease;
2. A path whose distance is more than 89 kilometers. A person becomes a traveler from the moment of departure from the settlement in which he lived. If a person began to fast and if he had to go on a journey during the day, then it is strictly forbidden for him to break the fast on this day. It is allowed for a traveler to fast during the journey if he is confident in himself and this does not bring him any inconvenience. This is indicated by the verse of the Qur'an: "And who among you is sick or is on the road that number of other days." Sura "al-Baqara" 184 verses;
3. Pregnancy and breastfeeding if there is a threat to the health of the child. The Messenger of Allah (peace and blessings of Allaah be upon him) said: “Indeed, Allah Almighty removed the fast from the wayfarer and shortened the prayer, He also removed the obligation of fasting from pregnant and lactating women.” Narrated by Imam Ahmad, "Ashab Sunnan" book Naylul-Avtar;
4. Weakness due to old age, incurable disease, disability. All scholars are unanimous in this statute. Ibn Abbas, may Allah be pleased with him, said about the words of Allah "And on those who can do it - ransom by feeding the poor" for their breaking the fast, they must feed one poor man for each missed day" This hadith is quoted by al-Bukhari;
5. Coercion that does not depend on the person himself.

Unwanted activities during fasting:

1. Tasting food;
2. chewing something;
3. Kisses if a person cannot control himself;
4. Performing such actions that lead to weakness of the body and can serve as a reason for breaking the fast, such as donating blood during fasting;
5. "Combined fasting" - fasting for two days or more consecutively without breaking the fast between them. Messenger. Allah, peace and blessings of Allah be upon him, fasted for several days in a row and did not break his fast. His companions also fasted the Messenger. Allah, peace and blessings of Allah be upon him, forbade them. Then the envoy. Allah, peace and blessings of Allah be upon him, said: "I am not like you, verily Allah feeds me and waters me" Hadith cited by Bukhari and Muslim Naylul Avtar;
6. Gargling;
7. Waste of time on empty talk.

Prohibited actions - actions that violate the fast, they are divided into two types:

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

There are two such violations:

• Deliberate eating while fasting. If the fasting person took food out of forgetfulness, then his fast is not violated. The Messenger of Allah (peace and blessings of Allah be upon him) said: “Whoever eats or drinks while fasting out of forgetfulness, then let him not break the fast - indeed, Allah has fed him and watered him.” Hadith reported by al-Bukhari no. 1831 and Muslim no. 1155;
• Intentional sexual intercourse during fasting. When a Bedouin had sexual intercourse with his wife, the Messenger of Allah (peace and blessings of Allaah be upon him) ordered him to free the slave, and if not, then fast for 60 days continuously, and if he could not feed 60 poor people. Hadith cited by Al Jamagah, Naylul Avtar

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

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

One day the Prophet Muhammad (peace and blessings of Allaah be upon him) saw a boy with part of his head shaved and the other part not. He forbade them [his parents or nearby adults] from doing this [that is, shaving in patches], saying, "Either shave it completely or don't touch it at all."

Another authentic hadith says that "the Prophet Muhammad forbade al-kaza‘» . When the narrator of this hadeeth was asked what “al-kaza'” was, he replied: “This is when part of the child’s head is shaved bald, and part of the hair is left here [unshaven]”, while pointing to the front part (forelock, crest) and both sides of the head (on the sides). Al-qaza‘ in the theological literature is explained as “shaving off individual sections of hair on the head, like torn clouds”. Which, of course, looks ugly and strange.

It is important to note that these hadiths, in the opinion of all Muslim scholars, carry the meaning of undesirability (makruh tanzikhan), and not prohibition (haram). On such prohibitions in the Sunnah, Sheikh Mahmoud Shaltut, for example, said: “The state of affairs is such that everything related to clothing and appearance, which includes a beard, depends on the culture, traditions and social norms of decency, surrounded by which the individual lives” . That is, according to Sheikh Mahmoud Shaltut, clothes, appearance are not a religious attribute, and therefore a Muslim has the right to act in accordance with his own desire, taking into account the customs and traditions of the society in which he lives. Haircut can be any, but the main thing is that the Muslim looks neat.

When can a haircut be sinful?

A ban (carrying a canonical prohibition that entails a sin) on this or that haircut takes place only when a Muslim deliberately tries to resemble representatives of some movement, sect, group that obviously promotes an inhumane or anti-Muslim way of life.

It is important for a Muslim to be and remain himself, adhering to Muslim principles and values. One of the principles says that one should not deliberately follow any non-Muslim fashion trends.

Prophet Muhammad (peace and blessings be upon him) said: “Who tries be like others, that one is one of them.

A Muslim is free to choose haircuts, hairstyles, if it fits into the norms of decency of the society in which he lives, and does not cause disgust. As it is said in a reliable hadith, “become an adornment of the society in which you live.” And it is this principle that should be followed both in style, in the form of clothing, and in the hairstyle, not trying to be like someone else, but choosing your own individual.

The beautiful half of society should take into account what was conveyed by Imam ‘Ali: “The Prophet Muhammad (peace and blessings of Allah be upon him) forbade women to shave their hair baldly on their heads.” Such an action is also undesirable (makruh). At the same time, undesirability is annulled by necessity, for example, medical.

Hair cutting in Hajj

Hair cutting is one of the pilgrimage rituals. Here is what the Quran says about it:

“Undoubtedly, Allah (God, Lord) confirmed the veracity of the dream of His messenger. You will certainly enter the Holy Mosque, if it be the will of God, [enter] in a state of safety, shaving or cutting hair on the head without fear [that someone will prevent you from doing all the necessary actions of the pilgrimage]. He [the Lord of the worlds] knew what you did not know. And besides this, he gave you a close opening [determined for you a victory in confrontations with the pagans, which should be won in the near future] ”().

Hair can be completely shaved with a blade, for example, or a machine, and also cut at your discretion, to the length or shape desired by the person.

Style (hairstyle) of the Prophet Muhammad

How long was the hair of the Prophet Muhammad (peace and blessings be upon him)?

There are several hadiths about this. For example, ‘Aisha said: “The Prophet’s hair was higher than the lobes of the ears and did not reach the shoulders.” In other hadiths from Anas ibn Malik it is said: “The hair of the Prophet reached the shoulders”; "the length of the Prophet's hair was up to the earlobes"; "His hair" beat "on his shoulders (lay down on his shoulders)". There are several rivayahs (variants of hadiths on the topic), and they all convey approximately the same meaning. In the comments to them, scientists say: "The length was different, but usually from the middle of the ears to the shoulders."

Did he wear such long hair in braids?

Yes, I braided. For example, an authentic hadith says that “when the Prophet Muhammad (peace and blessings of Allaah be upon him) returned to Mecca, his hair was braided into four braids.”

How did the Prophet Muhammad feel about hair?

Abu Hurayrah narrates the words of the Prophet: “Whoever has hair, let him be generous to them [take care of them].” Grooming includes timely washing, a neat haircut, the use of something that strengthens the hair roots and the hair itself, as well as combing and styling them. For example, the Prophet Muhammad himself and his companions used various fragrant oils for healing and hair styling.

Regarding gray hair, the Prophet Muhammad (peace and blessings of Allaah be upon him) said: “Do not pull out gray hair! Whoever turns gray, being a Muslim (Muslim), for that his gray hair will become a light on the Day of Judgment. For each gray hair, a unit of reward is written down and a unit of sin is erased.

In our time, one can sometimes meet in a mosque a person who is outwardly very pious (there are external attributes - certain clothes, a beard, Arabic words through a sentence), but at the same time looking unpleasant: a formidable expression, disheveled hair, a long shapeless beard. Is this normal in terms of Muslim ethics and behavior?

The specific answer is the following authentic hadith: “Once a man came to the Prophet Muhammad, who was at that time in the mosque, a man with randomly growing hair on his head and beard [not cut, not combed, not groomed, not styled]. The Prophet pointed to the exit (with a movement of his hand he made it clear that one should not enter the mosque in this form) [prompted to put in order the hair on the head and beard]. The man did just that. After some time, he returned [but already neatly trimmed, combed and well-groomed]. Prophet Muhammad (peace and blessings be upon him) said: “Isn’t it better?! But some of you come with disheveled (disheveled) hair like the Devil!”

Answers to questions on the topic

I have long hair, 25 cm, and I straighten it with a special hair product. I like to wear long hair. I want to know if this is like a woman? Ibrahim.

If you have no intention of becoming like women, if in life you are as courageous as any other man, then there is no problem and there is no element of sin.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 457, hadith No. 4195, "sahih"; Nuzha al-muttakin. Sharh riad as-salihin [Walk of the righteous. Commentary on the book "Gardens of the Good"]. In 2 volumes. Beirut: al-Risalya, 2000. Vol. 2. S. 345, Hadith No. 2/1641.

St. x. al-Bukhari and Muslim. See, for example: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997. Vol. 4. S. 1879, hadith No. 5921; al-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-davliya, 1998. S. 878, hadith No. 113–(2120); Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 457, hadith No. 4193, "sahih"; Nuzha al-muttakin. Sharh riad as-salihin [Walk of the righteous. Commentary on the book "Gardens of the Good"]. In 2 volumes. Beirut: ar-Risalya, 2000. Vol. 2. S. 345, Hadith No. 1/1640.

See, for example: al-Bukhari M. Sahih al-bukhari [Code of Hadith of Imam al-Bukhari]. In 5 vols. Beirut: al-Maqtaba al-‘asriyya, 1997. T. 4. S. 1879, hadith No. 5920.

See: Mavsu'a Fiqhiya Kuwaitia [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 33. P. 165.

See, for example: Nuzha al-muttakin. Sharh riad as-salihin [Walk of the righteous. Commentary on the book "Gardens of the Good"]. In 2 vols. Beirut: ar-Risalya, 2000. Vol. 2. S. 345, Explanation to Hadith No. 2/1641.

Imam Muslim, for example, called the chapter in which he mentioned this hadeeth “the undesirability of al-kaza’” See: an-Naysaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-davliya, 1998. S. 878, chapter No. 31.

For the unanimous opinion of scholars (ijma‘, ittifak) on this issue, see: Mavsu‘a fiqhiya kuwaitiya [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 33. P. 165; 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. T. 13. S. 447.

I note that undesirability is canonically annulled at the slightest need.

Mahmoud Shaltut (1893–1963) is one of the leading Egyptian theologians of the last century (al-imam al-akbar). He was the head of the al-Azhar University (Sheikhul-Azhar).

I consider it appropriate to mention the climatic conditions in which a person lives.

See: ‘Abdul-Latif M. Al-ihtilafat al-fiqhiya of the people al-ittijahat al-islamiya al-mu‘asyr. S. 338.

See: Abu Dawud S. Sunan abi daud. 1999, p. 441, hadith no. 4031, "hasan sahih"; al-Suyuty J. Al-jami ‘as-sagyr. S. 522, Hadith No. 8593, "Hasan"; al-Qari 'A. (died 1014 AH). Mirkat al-mafatih sharh mishkyat al-masabih. In 10 vols. T. 7. S. 2782, hadith No. 4347 and an explanation to it.

There are disagreements about the degree of authenticity of this hadith, but it is still more reliable (hasan) than unreliable (da‘if). See, for example: Abu Dawud S. Sunan abi Dawud. 1999, p. 442; al-‘Ajluni I. Kashf al-khafa’ wa muzil al-ilbas. 2001. Part 2. S. 214, Hadith No. 2434 and an explanation to it.

The Prophet Muhammad said: “Indeed, you appear before your brothers [before the people]! Let your vehicle be good (serviceable), let your clothes be good [befitting the place and time], so that you become an example for others (reach a level in this when you become a mole) [decoration of the society in which you live] . Indeed, Allah (God, Lord) does not like obscenity, obscenity, slovenliness. St. x. Ahmad, Abu Dawud, al-Hakim, etc. See: Abu Dawud S. Sunan abi Dawud [Abu Dawud's Code of Hadith]. Riyadh: al-Afkyar ad-dawliyya, 1999. S. 337, hadith No. 4089, “da‘if”; al-Suyuty J. Al-jami ‘as-sagyr. S. 152, hadith no. 2539, "sahih"; Zaglul M. Mavsu'a atraf al-hadith an-nabawi ash-sharif. T. 3. S. 503; at-Tabarani S. Al-mu‘jam al-kabir. T. 6. S. 95, hadith No. 5617; Ibn Abu Sheiba A. Al-musannaf fi al-ahadith wa al-asar [Collection of Hadith and Narratives]. In 8 volumes. Beirut: al-Fikr, 1989. V. 4. S. 595, chapter No. 13, hadith No. 220.

See: an-Nasai A. Sunan [Collection of Hadith]. Riyadh: al-Afkyar ad-davliya, 1999. S. 518, hadith No. 5049, “da‘if”; Nuzha al-muttakin. Sharh riad as-salihin [Walk of the righteous. Commentary on the book "Gardens of the Good"]. In 2 volumes. Beirut: ar-Risalya, 2000. Vol. 2. S. 346, Hadith No. 4/1643; ash-Shawkyani M. Neil al-avtar [Achieving goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995, vol. 1, p. 140.

See, for example: Nuzha al-muttakin. Sharh riad as-salihin [Walk of the righteous. Commentary on the book "Gardens of the Good"]. In 2 vols. Beirut: al-Risalya, 2000. Vol. 2. S. 346, Explanation to Hadith No. 4/1643.

This action is one of the pilgrimage rituals.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999, p. 456, hadith no. 4187, “hasan sahih”; ash-Shawkyani M. Neil al-avtar [Achieving goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 1. S. 135, hadith No. 146.

See: ash-Shawkyani M. Neil al-avtar [Achieving Goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995. T. 1. S. 135, hadith No. 147.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 456, hadith no. 4185, "sahih".

See, for example: an-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar al-dawliya, 1998, p. 953, hadith no. 95–(2338). See also: Abu Dawud S. Sunan abi Dawud [Abu Dawud's Book of Hadith]. Riyadh: al-Afkyar ad-davliya, 1999. S. 456, hadith no. 4183, "sahih".

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999, p. 456, hadiths no. 4183-4187; al-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar al-dawliya, 1998, p. 953, hadiths no. 92–96 (2337, 2338).

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 457, hadith No. 4191, "sahih"; Mavsu‘a Fiqhiya Kuwaitia [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 21. P. 166.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999. S. 454, hadith No. 4163, “hasan sahih”; ash-Shawkyani M. Neil al-avtar [Achieving goals]. In 8 vols. Beirut: al-Kutub al-‘ilmiya, 1995. Vol. 1. S. 136, hadith No. 148; Mavsu‘a Fiqhiya Kuwaitia [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqfs and Islamic Affairs, 2012, vol. 26, p. 110; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. V. 4. S. 2678.

See, for example: Mavsu'a Fiqhiya Kuwaitia [Muslim Legal Encyclopedia of Kuwait]. In 45 volumes. Kuwait: Ministry of Waqf and Islamic Affairs, 2012. Vol. 2. P. 352; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. V. 4. S. 2679; 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. 282, 283.

See, for example: Abu Dawud S. Sunan abi Dawud [Collection of Hadith of Abu Dawud]. Riyadh: al-Afkyar ad-davliya, 1999, p. 458, hadith no. 4202, “hasan sahih”; al-Qari 'A. (died 1014 AH). Mirkat al-mafatih sharh mishkyat al-masabih. In 10 volumes. Beirut: al-Fikr, 2002. V. 7. S. 2830, hadith No. 4458 and explanation to it; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. V. 4. S. 2679.

See: Imam Malik. Al-muwatto [Public]. Beirut: Ihya al-‘Uloom, 1990, p. 723, hadith no. 1770; al-Zuhayli V. Al-fiqh al-islami wa adillatuh [Islamic law and its arguments]. In 11 volumes. Damascus: al-Fikr, 1997. V. 4. S. 2679.