Fiqh of Fasting

Ruling On Taking Needles Or Injections, Putting Medicine Into The Ears, and Using Kohl while fasting

Question: Is it permissible for the sick to get an injection during the month of Ramadhaan ?Is it permissible for one who fasts while sick, and he gets a pain in his ear, to put medicine in it? And is it permissible for a woman to put kohl under her eyes in the mornings during the month of Ramadhaan?

Answer by Sheikh Yussuf Al-Qaradawi: 
We say to all of those who inquire about taking needles or injections during the month of Ramadhaan that needles are of different types. From them are those which are taken as a medicine and treatment, whether it is given in the vein, muscle, or under the skin. There is no room for differences about this because they do not reach the stomach and do not provide nourishment, therefore they do not invalidate ones siyaam. Here, there is no room for discussion.

Then there are those types of needles that transport nutrients to the body, like injections of glucose. These transport nutrients directly to the blood, and it is over this that the present scholars differ over. The righteous predecessors did not know about these types of medicines and treatments. And nothing has been narrated from the Prophet (pbuh), the companions, the successors, or from the early generations anything about this issue. This is a new matter, and this is why the present scholars differ about it. From them are those who view that these types nullify siyaam because they transport the main nutrients of food to a person as soon as it reaches the blood. And others say that these do not nullify siyaarn because it reaches the blood, while what does nullifies siyaam is that which reaches the stomach and that which makes a person feel full or quenched. What is obligatory in siyaarn is to forbid the desire of the stomach, the sexual desire, and that a person feel hunger and thirst. And from this understanding is where scholars get the view that needles which give nutrients do not nullify siyaam.

Although I lean towards the latter opinion, I view that caution is better. The Muslim should stay away from these needles and injections during the days of Ramadhaan. And anyway, he has a long time after sunset to take them. And if he is sick, then Allah has allowed for him not to fast. So even though these needles do not completely provide nutrients like how a person feels after eating and drinking, at the least they make one feel a type of stimulus by removing tiredness that is caused by siyaam. What Allah has willed from siyaam is that a person feels hunger and thirst so they may know the extent of Allah's blessings on them, and so they may feel the pain of those who are in pain, and the hunger of those who in hunger. We fear that if we leave the door open for these kinds of needles, then some of the rich will go out and use them during the days of Ramadhaan. This would be done so it could provide them with some kind of stimulus for strength and ability, thereby causing them not to feel much of the pains of hunger and siyaam. So what the fasting person should do is postpone taking them until after sunset. This is the answer to the first question.

For the second and third question concerning putting medicine in the ears and putting kohl on the eyes during the days of Ramadhaan - also similar to this are anal injections - all these are things in which some of them might reach the stomach. But they would not reach the stomach by natural means, would not provide nourishment, and would not stimulate people. The scholars of the past and present have differed in this issue. This difference is between being strict and being lenient. Some scholars judge that these things nullify siyaam. And other scholars say that these things do not reach the stomach by natural ways therefor not nullifying the fast. Actually, I choose that these things - meaning using kohl, and eye drops, and ear drops, and creams on the buttocks for those who have hemorrhoids, and anal injections (sometimes used for those with constipation) - I have the opinion that all of these things do not nullify siyaam. This is also what Sheikhul-Islam Ibn Taymiyyah chose and preferred in his 'fatawa.' He first mentioned the inclinations of the scholars concerning these matters, then he said: “What has more support is that none of these things nullify siyaam because siyaam is something from the religion of Islam in which knowledge of its general and specific aspects are a must. If these things are from that which Allah and His Messenger (pbuh) forbade while siyaam and these are things that ruin the fast, then this would have been something that would make it obligatory upon the Messenger (pbuh) to make clear. And if he did mention this, then the companions would have known this and would have relayed it to the nation the same way they relayed the rest of the shari'ah. Concerning this, nobody from the people of knowledge have transmitted any hadeeth whether authentic, weak, musnad, or mursal.” He also said: “The narrated hadeeth about kohl is weak.” And Yahya Bin Mu'een said: “This hadeeth is rejected.”

This is the Islamic ruling of Sheikhul-Islarn Ibn Taymiyyah and it is based on two principles. The first concerns the rulings. Without these misfortunes would spread and are necessary for all people to know, is obligatory upon the Messenger (pbuh) to make clear to the nation. This is because he is the one that clarified to the people what was sent to him. And Allah said: “And We have sent down to you the Remembrance so that you may clarify to the people what was sent to them.” (16:44)

And it is then obligatory upon the nation to act upon this clarification after it is sent. The second is that kohl, ear-drops, and similar items have been used by people for a long time ago and are still used today. These are general necessities. Their condition is the same as bathing, using rubbing oils, incense, scented oils, etc. And if these things are from that which nullify siyaarn then the Prophet (pbuh) would have clarified this just as he clarified the other things which nullify siyaam. So since he did not clarify this then we know that they are the same as scented oils, incense, rubbing oils, etc. Ibn Taymiyyah said: “Incense goes into the nose and head and become solid in the lungs, rubbing oil is absorbed by the body and is absorbed internally thus strengthening him, and the same thing with scented oils. Because the fasting person has not been forbidden from these, then the permissibility to use scented oils, incense, rubbing oils, and kohl has been proven.” Ibn Taymiyyah also said in this same Islamic ruling: “Kohl does not provide nourishment, ever, and it does not enter the stomach from one's nose or mouth. Also injections (meaning in the buttocks or anus) do not nourish - rather they empty the stomach (through vomiting), similar to when one smells a very bad smell or becomes very scared thus disturbing his stomach. And this is done without what was injected reaching the stomach.” These are some good statements and show a deep understanding of Islam, and this is what I choose and give as a ruling. With Allah is the success.

Back