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. This is related by Ahmad, Malik, and Abu Dawud with a
sahih chain.
In the two Sahih of al-Bukhari and Muslim, it is related
from 'Aishah that the Prophet would rise in the morning on a
fasting day and then would perform ghusl (a complete bath). If
during the bath some water is swallowed unintentionally, the
fast is still valid.
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. Ibn al-Munzhir
records the same opinion from 'Ata, al-Hassan, an-Nakha'i, al-Au~a'i,
Abu Hanifah, Abu Thaur, and Dawud. It is related from the
following companions: Ibn 'Umar, Anas, and Ibn Abu 'Aufa.
According to atTirmizhi, nothing authentic has been related
from the Prophet concerning this question.
It is confirmed that 'Aishah 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?'"
Ibn al-Munzhir says: " 'Umar, Ibn 'Abbas, Abu Hurairah,
'Aishah, '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 or 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 follow the same ruling as kissing.
Injections do not break the fast whether they are for
feeding the person or just medicine. It does not matter if the
injection was intraveinous 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).
The Prophet, upon whom be peace, 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." This is related by al-Bukhari and
others. Vivisection follows the same ruling as cupping.
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 said: "Exaggerate when rinsing
your nose unless you are fasting." This is related by an-Nasa'i,
Abu Dawud, at-Tirmizhi, and Ibn Majah. At-Tirmizhi called it
hassan sahih.
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-Shaf'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."
Ibn 'Abbas ruling is that: "There is no problem with
tasting liquid food or something you wish to purchase."
Al-Hassan 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,
anNakha'i, the Hanafiyyah, the Shaf'iyyah, and the Hanbaliyyah.
'Aishah 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 and enters the head and lands on the body. Dyes or oils
are absorbed by the skin and the body is refreshened 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 would have
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, upon whom be peace, 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."
If someone has food in his mouth when fajr is beginning, he
should spit it out. If he is having intercourse (with his
wife) at that time, he should immediately stop. If he does so,
his fast will still be valid. If he continues in these actions
at that time, he will have broken his fast. Al-Bukhari and
Muslim record from Aishah that the Prophet said: "Bilal
makes the call to prayer while it is still night; therefore,
eat and drink until Ibn Umm Maktum makes the call to
prayer."
If the blood of a menstruating woman or of a woman with
post-childbirth bleeding stops during the night, she can delay
ghusl until the morning and still fast but, she must perform
ghusl before the morning prayer.
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