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Things that Do Not Invalidate Fasting
1-Pouring
water over oneself and submersing oneself in water:
Abu
Bakr ibn `Abdurrahman reported from a number of companions that
they had seen Allah's Messenger pour water over his head while he
was fasting due to thirst or extreme heat. Related by Ahmad,
Malik, and Abu Dawud with a authentic chain.
In the two Sahih of Al-Bukhari and Muslim, it is related from `A’ishah
that the Prophet would rise in the morning on a fasting day and then
would perform Ghusl (a Purifactory Bath). If during the bath some
water is swallowed unintentionally, the fast is still valid.
2-Applying
kohl or eye drops or anything else to the eyes:
These
acts are all permissible, even if some taste from it finds its way
to the throat, as the eyes are not a passageway to the stomach. Anas
reported that he would apply kohl while he was fasting. This is the
opinion of the Shaf`iyyah. Ibnul-Mundhir records the same opinion
from `Ata, Al-Hassan, An-Nakha`i, Al-Auza`i, Abu Hanifah, Abu Thaur,
and Dawud. It is related from the following companions: Ibn `Umar,
Anas, and Ibn Abu Aufa. According to At-Tirmidhi, nothing authentic
has been related from the Prophet concerning this question.
3-Kissing
for one who has the ability to control himself:
It
is confirmed that `A’ishah said: “The Prophet would kiss and
embrace while he was fasting, for he had the most control of all of
you over his desires." `Umar said: "I was excited one
time and I kissed [my wife] while I was fasting. I went to the
Prophet and said: 'Today I committed a horrendous act-I kissed
while I was fasting.' The Prophet asked: 'What do you think of
rinsing with water while fasting?' I said: 'There is nothing
wrong with that.' The Prophet said: 'Then what is the question
about?'"
Ibnul-Mundhir says: " `Umar, Ibn `Abbas, Abu Hurairah, `A’ishah,
`Ata, Ash-Sha`bi, Al-Hassan, Ahmad, and Ishaq permit kissing. The Hanafiyyah
and Shaf`iyyah say that it is disliked if it incites one's desires.
If it does not do so, it is not disliked although it is better to avoid
it." There is no difference between an old man and a young man
in this matter. The question is whether or not the kiss excites one's
desires. If it does, it is disliked. If it does not, it is not
disliked although it is best to avoid it. It does not matter if the
kiss was on the cheek or on the lips, and so on. Touching with
the hand or embracing take the same ruling as kissing
4-
Any type of injection:
Injections
do not break the fast whether they are for feeding the person or
just medicine. It does not matter if the injection was intravenous
or underneath the skin. It also does not matter if what was injected
reaches the stomach, as it does not reach the stomach through
the customary manner (that food does).
5-Cupping
to drain blood:
The
Prophet, peace and blessings be upon him, was cupped while he was
fasting. However, if doing this weakens the fasting person, it is
disliked.
Thabit Al-Bunani asked Anas: "Did you dislike cupping for a
fasting person during the time of the Prophet?" He answered:
"No [we did not], unless it made someone weak."
(Related by Al-Bukhari and others.) Vivisection follows the same
ruling as cupping.
6-Rinsing
the mouth and nose:
These
acts are allowed in general, but it is disliked to exaggerate (that
is, use a lot of water and put the water deep into the mouth or nose
while fasting). Laqit ibn Sabra reported that the Prophet, peace and
blessings be upon him, said: “Exaggerate when rinsing your nose
unless you are fasting.” (Related by An-Nasa’i, Abu Dawud, At-Tirmidhi,
and Ibn Majah. At-Tirmidhi called it Sound and Authentic.)
Scholars
dislike using nose drops (that is, applying medicine through the
nose) while one is fasting, for they are of the opinion that it breaks
the fast. There is a Hadith that supports their opinion.
Ibn Qudamah sums up the various opinions on the subject: "If
while gargling or rinsing the nose for the sake of purifying one's
self [for example, for prayer] water reaches the throat
unintentionally and not due to exaggeration, there is no problem.
This is according to Al-Auza`i, Ishaq, and one statement from
ash-Shafi`i, which is related from Ibn 'Abbas. Malik and Abu Hanifah
hold that it breaks the fast because that water reaches the
stomach. If he was aware that he was fasting, it breaks his fast, as
if he would have drunk intentionally. The first opinion is
stronger, since [the water] reached the throat without intention or
exaggeration. It is similar to having a fly enter the mouth and
proceed to the throat. That differentiates it from an intentional
act."
7-Unavoidable
Things, such as swallowing one's saliva, the dust of the road,
sifting flour and so on are all overlooked:
Ibn `Abbas ruling is that: "There is no problem with tasting
liquid food or something you wish to purchase." Al-Hasan used
to chew the walnuts for his grandson while he was fasting.
Ibrahim also permitted that.
Chewing gum (unlike the one in vogue in the West, it has no
sweetness or fragrance) is disliked. The gum must not break into
pieces. Those who say that it is disliked include Ash-Sha`bi,
An-Nakha`i, the Hanafiyyah, the Shaf`iyyah, and the Hanbaliyyah. `A’ishah
and `Ata permit chewing, as nothing reaches the stomach and it
is just like putting pebbles into one's mouth provided it does not
break into parts. If a part of it breaks off and enters the
stomach, it will break the fast.
Ibn Taimiyyah says: "Smelling perfumes does not harm the
fast." Enlarging upon the subject, he says: "As for kohl,
injections, drops dropped into the urethra [that is, enemas for
medicinal purposes], and treatment for brain and stomach injuries,
there is some dispute among the scholars. Some say that none of
these break the fast, some say that all except kohl would break the
fast, while others say all except the drops break the fast, or
that the kohl or drops do not break the fast but that the rest
do." Ibn Taimiyyah continues: "The first opinion on
this question is preferred. The most apparent conclusion is that
none of them break the fast. The fast is part of the religion
of Islam. Both the layman and specialist must be knowledgeable about
it. If the preceding actions were forbidden by Allah and His
Messenger to the fasting person because they would ruin the fast,
then it would have been obligatory upon the Messenger to clarify
that fact. If he had done so, his companions would have known about
it and would have passed it on to the rest of the Muslims.
Since no one has related that not from the Prophet, not with an
authentic or a weak hadith, nor in Mursal or Musnad form then it
must be the case that such acts do not void [the fast]."
He also says: "If the ruling is one that would affect everyone
or everyday matters, then the Prophet would have clarified it
to a general audience. It is well known that kohl was in common use
as were oils, washing, incense, and perfume. If they broke the
fast, the Prophet would have mentioned them, as he mentioned other
things [that break the fast]. Since he did not do so, they
belong to the class of perfumes, incense, and dyes. Incense goes
through the nose, enters the head, and lands on the body. The
skin absorbs dyes or oils and the body is refreshed by it. The case
of perfumes is similar. Since these have not been [explicitly]
prohibited to the fasting person, it points to the fact that using
them is permissible for the fasting person and so is kohl. The
Muslims during the time of the Prophet would injure themselves,
either from jihad or otherwise, and would injure their stomachs
or skulls. If that had ended their fasts, it would have been made
clear to them [by the Prophet].
Since that was not prohibited for the fasting person, it must not
break the fast." Ibn Taimiyyah continues: "No one eats
kohl and no one causes it to enter his stomach--neither through
his nose nor through his mouth. Anal enemas are also not taken as
food. Indeed, it helps the body to release whatever is in the
intestines and it does not reach the stomach. Any medicine that is
used to treat stomach wounds or head injuries [that is taken
orally] is not considered similar to food. Allah says in the Qur'an:
'Fasting is prescribed for you as it was prescribed for those
before you.' The Prophet, peace and blessings be upon him, said:
'Fasting is a shield,' and, Verily, Satan rushes through the
body like the flowing of the blood [in the body]. You should
constrict his rushing by hunger and fasting.' To increase his
Allah-consciousness a fasting person must not eat or drink because
food and drink cause the veins to fill up with blood in which
Satan circulates [in one's body]. They become easier for Satan
through eating and drinking, not from enemas, kohl, or
medicines applied through the penis or used to treat stomach and
brain injuries."
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