If any bits of food are left between the teeth of one who is fasting, is it regarded as breaking the fast if the fasting person swallows them?
Praise be to Allaah.
If the fasting person wakes up and finds any bits of food between his teeth, this does not affect his fast, but he has to spit out these bits and get rid of them, and that does not affect his fast unless he swallows them. If he deliberately swallows any bits that are left between his teeth, this invalidate his fast. But if he swallows them because he is not aware of the ruling or because he forgets, this does not affect his fast. But the Muslim should be keen to clean his mouth and teeth after eating, whether he is fasting or not, because cleanliness is required of the Muslim. End quote.
Shaykh Muhammad Saalih al-Munajjid
===
I have a friend who told me that he had practised the secret habit in Ramadaan and asked me: what is the ruling on that? After Ramadaan ended he made up that day – what is the ruling?
Praise be to Allaah.
Your friend has to realize that that this habit is haraam according to sharee’ah, as is indicated in the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him). We have already quoted the evidence in detail in question no 329. This habit is something that is repulsive to sound human nature and reason, and it is not befitting for a Muslim to lower himself to this level.
It should also be noted that sin has negative consequences a person, in this world and in the Hereafter, if he does not repent and if Allaah does not bestow His mercy upon him. We have already discussed this in the following questions: 23425, 8861 .
This habit has many harmful effects, such as weakening the body, and increasing the gulf between a person and his Lord. It is one of the major factors in depression.
With regard to the matter mentioned in the question, if he ejaculated as a result of masturbation then his fast is invalidated and he has sinned; he has to refrain from eating and drinking for the rest of the day, and he also has to make up that day.
We have already discussed this in detail in the answer to questions no. 38074 and 2571. And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
What is the ruling on touching women with one's hand only during Ramadaan and the emission of semen as a result?
Praise be to Allaah.
The ruling on touching non-mahram women is that it is haraam, during Ramadaan and at other times, whether that is touching with the hand only or actions that are more serious than that, because the Prophet (peace and blessings of Allaah be upon him) said: “If one of you were to be stabbed in the head with an iron needle, that would be better for him than his touching a woman who is not permissible for him.” Narrated by al-Tabaraani in al-Kabeer, 486; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5045.
See also question no. 2459, 21183
Sins in general – including touching women – are more serious in Ramadaan. They detract from the reward of fasting, and may even spoil the fast altogether so that the fasting person gets nothing from his fast except hunger and thirst. Hence the fasting person is told most emphatically to avoid sin.
The believer should make the most of Ramadaan to set himself straight, to repent from sin and to turn to Allaah. The day when he fasts and the day when he does not fast cannot be the same.
Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: When you fast, then let your hearing, sight and tongue fast and abstain from lies and haraam things, and refrain from harming your neighbour. Be tranquil and dignified on the day when you fast, and do not let the day when you fast and the day when you do not fast be the same.
Narrated by Ibn al-Mubaarak in al-Zuhd, 1308.
See also Question no. 37658
If a man shakes hands with a woman during the day in Ramadaan, and he ejaculates, his fast is invalidated, and there is no difference of opinion among the scholars on this point. He has to repent to Allaah from this sin, refrain from eating and drinking for the rest of the day, and make up that day’s fast later on.
See al-Mughni by Ibn Qudaamah, 4/361
With regard to emission of semen whilst fasting, if that happens without desire, e.g. because of sickness, then it does not affect the fast.
The Standing Committee was asked:
I suffer from seminal discharge during the days in Ramadaan without any wet dreams or engaging in the “secret habit” (masturbation). Does this have any effect on the fast?
They replied:
If the matter is as described, the emission of semen without any feelings of pleasure during the day in Ramadaan does not affect your fast, and you do not have to make up that day.
Fataawa al-Lajnah al-Daa’imah, 10/278.
But if the emission of semen is accompanied by desire, one of two scenarios applies:
1 – That happens because the man does something that provokes his desires, such as kissing his wife, shaking hands with a woman with desire, etc. This invalidates the fast and he must make up that day later on.
2 – The semen is emitted without the man doing anything, such as simply thinking about desire, or because of a wet dream. This does not invalidate the fast and his fast is still valid.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
With regard to the emission of semen as the result of desire, this invalidates the fast whether that happened because of touching or kissing or repeatedly looking, or any other reason that provokes desire, such as masturbation etc. With regard to wet dreams and thinking, these do not invalidate the fast even is semen is emitted as a result.
Fataawa Islamiyyah, 2/135
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Showing posts with label disliked matters during fasting and factors that nullify the fast. Show all posts
Showing posts with label disliked matters during fasting and factors that nullify the fast. Show all posts
Thursday, 8 June 2017
Extravagance in food and drink during Ramadaan | Disliked Matters during Fasting and Factors that Nullify the Fast
What is your opinion on those who make many kinds of foods and sweets during Ramadaan?
Praise be to Allaah.
Extravagance in all things is something that is blameworthy and is not allowed, especially in food and drink. Allaah says (interpretation of the meaning):
“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance)”
[al-A’raaf 7:31]
And the Prophet (peace and blessings of Allaah be upon him) said: “The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air.” Narrated by al-Tirmidhi, 2380; Ibn Maajah, 3349. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1939).
Extravagance in food and drink includes many evils:
v The more a person enjoys the good things of this world, the less will be he share in the Hereafter.
Al-Haakim narrated that Abu Juhayfah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The more people eat their fill in this world, the more hungry they will be on the Day of Resurrection.”
Narrated by Ibn Abi’l-Dunya, who added that Abu Juhayfah never filled his stomach until he departed this life.
Classed as saheeh by al-Albaani in al-Silsilah al_Saheehah, 342.
‘Umar (may Allaah be pleased with him) said: By Allaah, if I wanted I could wear the finest clothes among you, and eat the best food, and have the most luxurious life. But I heard that Allaah will condemned people for someo f their actions and said (interpretation of the meaning):
“You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allaah’s Command (disobey Allaah)”
[al-Ahqaaf 46:20]
Heelat al-Awliya’, 1/49
v That distracts a person from many deeds of obedience and worship, such as reading Qur’aan, which is what the Muslim should focus on during this blessed month, as was the practice of the Salaf.
But women end up spending a large part of the day on preparing food, and a large part of the night on preparing sweets and drinks.
If a person eats too much he becomes lazy and sleeps a great deal, so he wastes a lot of his time.
Sufyaan al-Thawri (may Allaah have mercy on his) said: If you want your body to be healthy and to sleep less, then eat less.
Eating too much also makes the heart heedless.
It was said to Imam Ahmad (may Allaah have mercy on him): Does a man find any softness and humility in his heart when he is full? He said, I do not think so.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Extravagance in all things is something that is blameworthy and is not allowed, especially in food and drink. Allaah says (interpretation of the meaning):
“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance)”
[al-A’raaf 7:31]
And the Prophet (peace and blessings of Allaah be upon him) said: “The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air.” Narrated by al-Tirmidhi, 2380; Ibn Maajah, 3349. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1939).
Extravagance in food and drink includes many evils:
v The more a person enjoys the good things of this world, the less will be he share in the Hereafter.
Al-Haakim narrated that Abu Juhayfah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The more people eat their fill in this world, the more hungry they will be on the Day of Resurrection.”
Narrated by Ibn Abi’l-Dunya, who added that Abu Juhayfah never filled his stomach until he departed this life.
Classed as saheeh by al-Albaani in al-Silsilah al_Saheehah, 342.
‘Umar (may Allaah be pleased with him) said: By Allaah, if I wanted I could wear the finest clothes among you, and eat the best food, and have the most luxurious life. But I heard that Allaah will condemned people for someo f their actions and said (interpretation of the meaning):
“You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allaah’s Command (disobey Allaah)”
[al-Ahqaaf 46:20]
Heelat al-Awliya’, 1/49
v That distracts a person from many deeds of obedience and worship, such as reading Qur’aan, which is what the Muslim should focus on during this blessed month, as was the practice of the Salaf.
But women end up spending a large part of the day on preparing food, and a large part of the night on preparing sweets and drinks.
If a person eats too much he becomes lazy and sleeps a great deal, so he wastes a lot of his time.
Sufyaan al-Thawri (may Allaah have mercy on his) said: If you want your body to be healthy and to sleep less, then eat less.
Eating too much also makes the heart heedless.
It was said to Imam Ahmad (may Allaah have mercy on him): Does a man find any softness and humility in his heart when he is full? He said, I do not think so.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Anaesthetic does not break the fast, Things that invalidate the fast | Disliked Matters during Fasting and Factors that Nullify the Fast
Does anaesthetic break the fast?
Praise be to Allaah.
Local anaesthetic does not break the fast, because it is not food or drink, and is not equivalent to them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: With regard to anaesthetic which is applied to a tooth during the day in Ramadaan – do I have to make up that day if I have this anaesthetic?
He replied: No, because anaesthesia does not break the fast. A local anaesthetic only affects the place where it is given, it does not reach the stomach. So if a person is given an anaesthetic when he is observing a naafil or obligatory fast, his fast is still valid. End quote from Fataawa Noor ‘ala ‘l-Darb.
See also: Fataawa al-Shaykh Ibn Baaz (15/259).
But if it is a general anaesthetic that leads to unconsciousness that lasts all day, then the fast must be made up.
Ibn Qudaamah (may Allaah have mercy on him) said: If a person loses consciousness for the entire day and does not wake up for any part of it, then his fast is not valid. This is the view of our imam and of al-Shaafa’i.
Then he said: If the one who lost consciousness wakes up for part of the day, then his fast is valid, whether it was at the beginning or the end of the day. End quote from al-Mughni (3/12).
Based on this, if the fasting person is given an anaesthetic whilst fasting, then his fast is valid and it is not invalidated by that. But if he was given the anaesthetic before Fajr, and he remained asleep under the influence of the anaesthetic until the sun set, then his fast on that day is not valid.
Shaykh Muhammad Saalih al-Munajjid
===
We would like you to give us a summary of things that invalidate the fast.
Praise be to Allaah.
Allaah has prescribed fasting in accordance with the highest wisdom.
He has commanded the fasting person to fast in a moderate manner, so he should not harm himself by fasting or consume anything that will invalidate the fast.
Hence the things that invalidate the fast are of two types:
Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation and cupping. These things that come out of the body weaken it. Hence Allaah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate.
And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting.
Majmoo’ al-Fataawa, 25/248
Allaah has summed up the things that break the fast in the verse where He says (interpretation of the meaning):
“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
In this verse Allaah mentions the main things that invalidate the fast, which are eating, drinking and intercourse. The other things that break the fast were mentioned by the Prophet (peace and blessings of Allaah be upon him) in his Sunnah.
There are seven things that break the fast, as follows:
1- Intercourse
2- Masturbation
3- Eating and drinking
4- Anything that is regarded as coming under the same heading as eating and drinking
5- Letting blood by means of cupping and the like
6- Vomiting deliberately
7- Menstruation and nifaas
The first of the things that invalidate the fast is: intercourse.
This is the most serious and the most sinful of the things that invalidate the fast.
Whoever has intercourse during the day in Ramadaan deliberately and of his or her own free will, in which the two circumcised parts meet and the tip of the penis disappears in either of the two passages, has invalidated his fast, whether he ejaculates or not. He has to repent, complete that day (i.e., not eat or drink until sunset), make up that day’s fast later on and offer a severe expiation. The evidence for that is the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I am doomed, O Messenger of Allaah!” He said, “Why are you doomed?” He said, “I had intercourse with my wife (during the day) in Ramadaan.” He said, “Can you free a slave?” He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.”…
Narrated by al-Bukhaari, 1936; Muslim, 1111.
No expiation is required for any of the things that break the fast apart from intercourse.
The second of the things that invalidate the fast is masturbation.
This means causing ejaculation or climax by using the hand etc.
The evidence that masturbation is one of the things that invalidate the fast is the words of Allaah in the hadeeth qudsi in which He says of the fasting person: “He gives up his food and drink and desire for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151. Causing ejaculation comes under the heading of the desire which the fasting person gives up.
Whoever masturbates during the day in Ramadaan has to repent to Allaah and refrain from eating and drinking for the rest of the day, and he has to make up that fast later on.
If he starts to masturbate then stops without ejaculating, he has to repent, but his fast is still valid, and he does not have to make it up later because he did not ejaculate. The fasting person should keep away from everything that provokes desire and shun bad thoughts.
With regard to the emission of madhiy (prostatic fluid), the most correct view is that it does not invalidate the fast.
The third of the things that invalidate the fast is eating or drinking
This refers to food or drink reaching the stomach via the mouth.
If anything reaches the stomach via the nose, this is like eating or drinking.
Hence the Prophet (peace and blessings of Allaah be upon him) said: “Snuff up water deeply into the nose (when doing wudoo’), except when you are fasting.” Narrated by al-Tirmidhi, 788. If water reaching the stomach via the nose did not invalidate the fast, the Prophet (peace and blessings of Allaah be upon him) would not have told those who are fasting not to snuff up water deeply into the nose.
The fourth of the things that invalidate the fast is anything that is regarded as coming under the same heading as eating and drinking
This includes two things:
1- Transfusion of blood to one who is fasting – such as if he bleeds heavily and is given a blood transfusion. This invalidates the fast because blood is formed from food and drink.
2- Receiving via a needle (as in the case of a drip) nourishing substances which take the place of food and drink, because this is the same as food and drink. Shaykh Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p/ 70.
With regard to injections which do not replace food and drink, rather they are administered for the purpose of medical treatment – such as penicillin or insulin – or are given to energize the body, or for the purpose of vaccinations, these do not affect the fast, whether they are intravenous or intramuscular (injected into a vein or a muscle). Fataawa Muhammad ibn Ibraaheem, 4/189. But to be on the safe side, these injections may be given at night.
Kidney dialysis, in which blood is extracted, cleaned and then returned to the body with the additional of chemical substances such as sugars and salts etc. is regarded as invalidating the fast. Fataawa al-Lajnah al-Daa’imah, 10/19
The fifth of the things that invalidate the fast is letting blood by means of cupping
Because the Prophet (peace and blessings of Allaah be upon him) said: “The cupper and the one for whom cupping is done have both invalidated their fast.” Narrated by Abu Dawood, 2367; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2047.
Donating blood comes under the same heading as cupping, because it affects the body in the same way.
Based on this, it is not permissible for a person who is fasting to donate blood unless it is essential, in which case it is permissible. In that case the donor has broken his fast and must make up that day later on. Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p. 71
If a person suffers a nosebleed, his fast is valid, because that happened involuntarily. Fataawa al-Lajnah al-Daa’imah, 10/264
With regard to bleeding that results from extraction of a tooth, surgery or a blood test etc., that does not invalidate the fast because it is not cupping or something that is similar to cupping, unless it has an effect on the body similar to that of cupping.
The sixth of the things that invalidate the fast is vomiting deliberately
Because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vomits involuntarily does not have to make up the fast, but whoever vomits deliberately let him make up the fast.” Narrated by al-Tirmidhi, 720, classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 577.
Ibn al-Mundhir said: The scholars are agreed that the fast of one who vomits deliberately is invalidated. Al-Mughni, 4/368.
Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make up his fast later on.
If his gorge rises, he should not suppress it, because that will harm him. Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, p. 71.
The seventh of the things that invalidate the fast is the blood of menses and nifaas
Because the Prophet (peace and blessings of Allaah be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?” Narrated by al-Bukhaari, 304.
When a woman sees the blood of her period or nifaas (post-partum bleeding), her fast becomes invalid even if that is one moment before sunset.
If a woman feels that her period has started but no blood comes out until after sunset, her fast is still valid.
If the bleeding of a woman who is menstruating or in nifaas ceases at night and she has the intention of fasting, then dawn comes before she does ghusl, the view of all the scholars is that her fast is valid. Al-Fath, 4/148.
It is preferable for a woman to keep to her natural cycle and to accept that which Allaah has decreed for her, and not to take any medicine to prevent her period. She should accept what Allaah has decreed for her of not fasting during her period, and make up those days later on. This is what the Mothers of the Believers and the women of the Salaf used to do. Fataawa al-Lajnah al-Daa’imah, 10/151. In addition, it has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result. If a woman takes pills and her period stops as a result, that is fine, she can fast and her fast is acceptable.
These are things that invalidate the fast. All of them – apart from menses and nifaas – only invalidate the fast if three conditions are met: that the person was aware of the ruling and not ignorant of it; that he did it knowingly and not out of forgetfulness; and that he did it by choice and was not forced to do it.
We should also note some things that do not invalidate the fast:
Enemas, eyedrops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. Majmoo’ Fataawa Shaykh al-Islam, 25/233; 25/245
Medical tablets that are placed under the tongue to treat asthma attacks etc, so long as you avoid swallowing any residue.
Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.
Insertion of medical instruments or IUD into the womb.
Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.
Fillings, extractions or cleaning of the teeth, whether with a siwaak or toothbrush, so long as you avoid swallowing anything that reaches the throat.
Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.
Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.
Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.
Insertion of a fine tube via the veins for diagnostic imaging or treatment of the veins of the heart or any part of the body.
Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).
Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.
Endoscopy, so long as that is not accompanied by administration of solutions or other substances.
Introduction of any medical instruments or materials to the brain or spinal column.
And Allaah knows best.
See Majaalis Ramadaan by Shaykh Ibn ‘Uthaymeen, and the booklet Sab’oona Mas’alah fi’l-Siyaam.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Local anaesthetic does not break the fast, because it is not food or drink, and is not equivalent to them.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: With regard to anaesthetic which is applied to a tooth during the day in Ramadaan – do I have to make up that day if I have this anaesthetic?
He replied: No, because anaesthesia does not break the fast. A local anaesthetic only affects the place where it is given, it does not reach the stomach. So if a person is given an anaesthetic when he is observing a naafil or obligatory fast, his fast is still valid. End quote from Fataawa Noor ‘ala ‘l-Darb.
See also: Fataawa al-Shaykh Ibn Baaz (15/259).
But if it is a general anaesthetic that leads to unconsciousness that lasts all day, then the fast must be made up.
Ibn Qudaamah (may Allaah have mercy on him) said: If a person loses consciousness for the entire day and does not wake up for any part of it, then his fast is not valid. This is the view of our imam and of al-Shaafa’i.
Then he said: If the one who lost consciousness wakes up for part of the day, then his fast is valid, whether it was at the beginning or the end of the day. End quote from al-Mughni (3/12).
Based on this, if the fasting person is given an anaesthetic whilst fasting, then his fast is valid and it is not invalidated by that. But if he was given the anaesthetic before Fajr, and he remained asleep under the influence of the anaesthetic until the sun set, then his fast on that day is not valid.
Shaykh Muhammad Saalih al-Munajjid
===
We would like you to give us a summary of things that invalidate the fast.
Praise be to Allaah.
Allaah has prescribed fasting in accordance with the highest wisdom.
He has commanded the fasting person to fast in a moderate manner, so he should not harm himself by fasting or consume anything that will invalidate the fast.
Hence the things that invalidate the fast are of two types:
Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation and cupping. These things that come out of the body weaken it. Hence Allaah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate.
And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting.
Majmoo’ al-Fataawa, 25/248
Allaah has summed up the things that break the fast in the verse where He says (interpretation of the meaning):
“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
In this verse Allaah mentions the main things that invalidate the fast, which are eating, drinking and intercourse. The other things that break the fast were mentioned by the Prophet (peace and blessings of Allaah be upon him) in his Sunnah.
There are seven things that break the fast, as follows:
1- Intercourse
2- Masturbation
3- Eating and drinking
4- Anything that is regarded as coming under the same heading as eating and drinking
5- Letting blood by means of cupping and the like
6- Vomiting deliberately
7- Menstruation and nifaas
The first of the things that invalidate the fast is: intercourse.
This is the most serious and the most sinful of the things that invalidate the fast.
Whoever has intercourse during the day in Ramadaan deliberately and of his or her own free will, in which the two circumcised parts meet and the tip of the penis disappears in either of the two passages, has invalidated his fast, whether he ejaculates or not. He has to repent, complete that day (i.e., not eat or drink until sunset), make up that day’s fast later on and offer a severe expiation. The evidence for that is the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I am doomed, O Messenger of Allaah!” He said, “Why are you doomed?” He said, “I had intercourse with my wife (during the day) in Ramadaan.” He said, “Can you free a slave?” He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.”…
Narrated by al-Bukhaari, 1936; Muslim, 1111.
No expiation is required for any of the things that break the fast apart from intercourse.
The second of the things that invalidate the fast is masturbation.
This means causing ejaculation or climax by using the hand etc.
The evidence that masturbation is one of the things that invalidate the fast is the words of Allaah in the hadeeth qudsi in which He says of the fasting person: “He gives up his food and drink and desire for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151. Causing ejaculation comes under the heading of the desire which the fasting person gives up.
Whoever masturbates during the day in Ramadaan has to repent to Allaah and refrain from eating and drinking for the rest of the day, and he has to make up that fast later on.
If he starts to masturbate then stops without ejaculating, he has to repent, but his fast is still valid, and he does not have to make it up later because he did not ejaculate. The fasting person should keep away from everything that provokes desire and shun bad thoughts.
With regard to the emission of madhiy (prostatic fluid), the most correct view is that it does not invalidate the fast.
The third of the things that invalidate the fast is eating or drinking
This refers to food or drink reaching the stomach via the mouth.
If anything reaches the stomach via the nose, this is like eating or drinking.
Hence the Prophet (peace and blessings of Allaah be upon him) said: “Snuff up water deeply into the nose (when doing wudoo’), except when you are fasting.” Narrated by al-Tirmidhi, 788. If water reaching the stomach via the nose did not invalidate the fast, the Prophet (peace and blessings of Allaah be upon him) would not have told those who are fasting not to snuff up water deeply into the nose.
The fourth of the things that invalidate the fast is anything that is regarded as coming under the same heading as eating and drinking
This includes two things:
1- Transfusion of blood to one who is fasting – such as if he bleeds heavily and is given a blood transfusion. This invalidates the fast because blood is formed from food and drink.
2- Receiving via a needle (as in the case of a drip) nourishing substances which take the place of food and drink, because this is the same as food and drink. Shaykh Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p/ 70.
With regard to injections which do not replace food and drink, rather they are administered for the purpose of medical treatment – such as penicillin or insulin – or are given to energize the body, or for the purpose of vaccinations, these do not affect the fast, whether they are intravenous or intramuscular (injected into a vein or a muscle). Fataawa Muhammad ibn Ibraaheem, 4/189. But to be on the safe side, these injections may be given at night.
Kidney dialysis, in which blood is extracted, cleaned and then returned to the body with the additional of chemical substances such as sugars and salts etc. is regarded as invalidating the fast. Fataawa al-Lajnah al-Daa’imah, 10/19
The fifth of the things that invalidate the fast is letting blood by means of cupping
Because the Prophet (peace and blessings of Allaah be upon him) said: “The cupper and the one for whom cupping is done have both invalidated their fast.” Narrated by Abu Dawood, 2367; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2047.
Donating blood comes under the same heading as cupping, because it affects the body in the same way.
Based on this, it is not permissible for a person who is fasting to donate blood unless it is essential, in which case it is permissible. In that case the donor has broken his fast and must make up that day later on. Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p. 71
If a person suffers a nosebleed, his fast is valid, because that happened involuntarily. Fataawa al-Lajnah al-Daa’imah, 10/264
With regard to bleeding that results from extraction of a tooth, surgery or a blood test etc., that does not invalidate the fast because it is not cupping or something that is similar to cupping, unless it has an effect on the body similar to that of cupping.
The sixth of the things that invalidate the fast is vomiting deliberately
Because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vomits involuntarily does not have to make up the fast, but whoever vomits deliberately let him make up the fast.” Narrated by al-Tirmidhi, 720, classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 577.
Ibn al-Mundhir said: The scholars are agreed that the fast of one who vomits deliberately is invalidated. Al-Mughni, 4/368.
Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make up his fast later on.
If his gorge rises, he should not suppress it, because that will harm him. Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, p. 71.
The seventh of the things that invalidate the fast is the blood of menses and nifaas
Because the Prophet (peace and blessings of Allaah be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?” Narrated by al-Bukhaari, 304.
When a woman sees the blood of her period or nifaas (post-partum bleeding), her fast becomes invalid even if that is one moment before sunset.
If a woman feels that her period has started but no blood comes out until after sunset, her fast is still valid.
If the bleeding of a woman who is menstruating or in nifaas ceases at night and she has the intention of fasting, then dawn comes before she does ghusl, the view of all the scholars is that her fast is valid. Al-Fath, 4/148.
It is preferable for a woman to keep to her natural cycle and to accept that which Allaah has decreed for her, and not to take any medicine to prevent her period. She should accept what Allaah has decreed for her of not fasting during her period, and make up those days later on. This is what the Mothers of the Believers and the women of the Salaf used to do. Fataawa al-Lajnah al-Daa’imah, 10/151. In addition, it has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result. If a woman takes pills and her period stops as a result, that is fine, she can fast and her fast is acceptable.
These are things that invalidate the fast. All of them – apart from menses and nifaas – only invalidate the fast if three conditions are met: that the person was aware of the ruling and not ignorant of it; that he did it knowingly and not out of forgetfulness; and that he did it by choice and was not forced to do it.
We should also note some things that do not invalidate the fast:
Enemas, eyedrops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. Majmoo’ Fataawa Shaykh al-Islam, 25/233; 25/245
Medical tablets that are placed under the tongue to treat asthma attacks etc, so long as you avoid swallowing any residue.
Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.
Insertion of medical instruments or IUD into the womb.
Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.
Fillings, extractions or cleaning of the teeth, whether with a siwaak or toothbrush, so long as you avoid swallowing anything that reaches the throat.
Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.
Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.
Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.
Insertion of a fine tube via the veins for diagnostic imaging or treatment of the veins of the heart or any part of the body.
Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).
Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.
Endoscopy, so long as that is not accompanied by administration of solutions or other substances.
Introduction of any medical instruments or materials to the brain or spinal column.
And Allaah knows best.
See Majaalis Ramadaan by Shaykh Ibn ‘Uthaymeen, and the booklet Sab’oona Mas’alah fi’l-Siyaam.
Shaykh Muhammad Saalih al-Munajjid
If a person cannot help vomiting then some of the vomit goes back into his stomach unintentionally, that does not invalidate his fast, Intercourse during Ramadaan | Disliked Matters during Fasting and Factors that Nullify the Fast
I am two months pregnant and I have been vomiting during the month of Ramadaan. Sometimes the vomiting occurs shortly before Maghrib, and sometimes I feel that some of the vomit goes back into the stomach. What is the ruling on that?
Praise be to Allaah.
Firstly:
There is no dispute among the scholars concerning the fact that vomiting deliberately is one of the things that invalidate the fast, but if a person cannot help vomiting, that does not break his fast. This was mentioned by al-Khattaabi and Ibn al-Mundhir. See al-Mughni, 4/368.
The evidence for that from the Sunnah is the report narrated by al-Tirmidhi (720) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever cannot help vomiting does not have to make up the fast, but whoever makes himself vomit deliberately, let him make it up.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (25/266): With regard to vomiting, whoever makes himself vomit deliberately has broken his fast, but if he cannot help vomiting, this does not break the fast.
Shaykh Ibn Baaz was asked about the ruling on one who cannot help vomiting when he is fasting – does he have to make up that day or not? He replied:
He does not have to make it up, but if he made himself vomit, then he has to make it up. And he quoted the hadeeth referred to above as evidence.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 231) whether vomiting in Ramadaan breaks the fast. He replied:
If a person vomits deliberately, this breaks the fast, but if it was not deliberate then this does not break the fast. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him), and he quoted the hadeeth referred to above.
So if you cannot help vomiting, then you have not broken your fast. If a person feels that his stomach is churning and what is in it is going to come out, then do we tell him that he has to prevent it, or to make it happen? No, but we do say: take a neutral stance. Do not try to make it happen and do not try to prevent it, because if you make yourself vomit you will have broken your fast, but if you try to prevent it you will harm yourself. So leave it, and if it comes out without any action on your part, then it will not harm you and you will not have broken your fast.
Secondly:
If some of the vomit goes back into the stomach without any deliberate action on a person’s part, then his fast is valid, because this did not happen by his choice. The Standing Committee was asked (10/254) about a fasting person who vomited then swallowed his vomit without meaning to – what is the ruling in this case?
They replied:
If he vomited deliberately then his fast is invalidated, but if he could not help it then his fast is not invalidated. Similarly it is not invalidated by his swallowing it so long as he did not do that deliberately.
Shaykh Muhammad Saalih al-Munajjid
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Is it permissible to have sex during Ramadan. Can we have sex in the night and take bath before doing the sahar
Praise be to Allaah.
Firstly:
Intercourse during the day in Ramadaan is haraam for men and women alike, who are obliged to fast during the day. Doing that is a sin for which expiation (kafaarah) must be offered. The kafaarah is to free a slave; if that is not possible then the person must fast for two consecutive months; whoever is not able to do that must feed sixty poor persons.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: Whilst we were sitting with the Prophet (peace and blessings of Allaah be upon him), a man came to him and said, “O Messenger of Allaah, I am doomed!” He said, “What happened?” He said, “I had intercourse with my wife when I was fasting [in Ramadaan].” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Are you able to free a slave?” He said, “No.” He said, “Are you able to fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.” Then the Prophet (peace and blessings of Allaah be upon him) remained silent for a while, and whilst we were like that, a large vessel of dates was brought to the Prophet (peace and blessings of Allaah be upon him), and he said, “Where is the one who was asking?” He said, “Here I am.” He said, “Take these and give them in charity.” The man said, “Is there anyone more poor than me, O Messenger of Allaah? For there is no household between the two harrahs (lava fields – i.e., in Madeenah) that is poorer than my household.” The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled until his eyeteeth could be seen, then he said, “Feed it to your family.”
(Narrated by al-Bukhaari, 1834, 1835; Muslim, 1111)
Secondly:
With regard to intercourse during the night in Ramadaan, this is permitted and is not forbidden, and the time when it is permitted lasts until the onset of dawn. When dawn comes, intercourse becomes forbidden.
Allaah says (interpretation of the meaning):
“It is made lawful for you to have sexual relations with your wives on the night of As-Sawm (the fasts). They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them] for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
This verse clearly states that it is permissible to eat, drink and have intercourse during the nights of Ramadaan until dawn.
After having intercourse it is obligatory to do ghusl, then pray Fajr.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Firstly:
There is no dispute among the scholars concerning the fact that vomiting deliberately is one of the things that invalidate the fast, but if a person cannot help vomiting, that does not break his fast. This was mentioned by al-Khattaabi and Ibn al-Mundhir. See al-Mughni, 4/368.
The evidence for that from the Sunnah is the report narrated by al-Tirmidhi (720) from Abu Hurayrah, that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever cannot help vomiting does not have to make up the fast, but whoever makes himself vomit deliberately, let him make it up.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Shaykh al-Islam Ibn Taymiyah said in al-Fataawa (25/266): With regard to vomiting, whoever makes himself vomit deliberately has broken his fast, but if he cannot help vomiting, this does not break the fast.
Shaykh Ibn Baaz was asked about the ruling on one who cannot help vomiting when he is fasting – does he have to make up that day or not? He replied:
He does not have to make it up, but if he made himself vomit, then he has to make it up. And he quoted the hadeeth referred to above as evidence.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 231) whether vomiting in Ramadaan breaks the fast. He replied:
If a person vomits deliberately, this breaks the fast, but if it was not deliberate then this does not break the fast. The evidence for that is the hadeeth of Abu Hurayrah (may Allaah be pleased with him), and he quoted the hadeeth referred to above.
So if you cannot help vomiting, then you have not broken your fast. If a person feels that his stomach is churning and what is in it is going to come out, then do we tell him that he has to prevent it, or to make it happen? No, but we do say: take a neutral stance. Do not try to make it happen and do not try to prevent it, because if you make yourself vomit you will have broken your fast, but if you try to prevent it you will harm yourself. So leave it, and if it comes out without any action on your part, then it will not harm you and you will not have broken your fast.
Secondly:
If some of the vomit goes back into the stomach without any deliberate action on a person’s part, then his fast is valid, because this did not happen by his choice. The Standing Committee was asked (10/254) about a fasting person who vomited then swallowed his vomit without meaning to – what is the ruling in this case?
They replied:
If he vomited deliberately then his fast is invalidated, but if he could not help it then his fast is not invalidated. Similarly it is not invalidated by his swallowing it so long as he did not do that deliberately.
Shaykh Muhammad Saalih al-Munajjid
===
Is it permissible to have sex during Ramadan. Can we have sex in the night and take bath before doing the sahar
Praise be to Allaah.
Firstly:
Intercourse during the day in Ramadaan is haraam for men and women alike, who are obliged to fast during the day. Doing that is a sin for which expiation (kafaarah) must be offered. The kafaarah is to free a slave; if that is not possible then the person must fast for two consecutive months; whoever is not able to do that must feed sixty poor persons.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: Whilst we were sitting with the Prophet (peace and blessings of Allaah be upon him), a man came to him and said, “O Messenger of Allaah, I am doomed!” He said, “What happened?” He said, “I had intercourse with my wife when I was fasting [in Ramadaan].” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Are you able to free a slave?” He said, “No.” He said, “Are you able to fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.” Then the Prophet (peace and blessings of Allaah be upon him) remained silent for a while, and whilst we were like that, a large vessel of dates was brought to the Prophet (peace and blessings of Allaah be upon him), and he said, “Where is the one who was asking?” He said, “Here I am.” He said, “Take these and give them in charity.” The man said, “Is there anyone more poor than me, O Messenger of Allaah? For there is no household between the two harrahs (lava fields – i.e., in Madeenah) that is poorer than my household.” The Messenger of Allaah (peace and blessings of Allaah be upon him) smiled until his eyeteeth could be seen, then he said, “Feed it to your family.”
(Narrated by al-Bukhaari, 1834, 1835; Muslim, 1111)
Secondly:
With regard to intercourse during the night in Ramadaan, this is permitted and is not forbidden, and the time when it is permitted lasts until the onset of dawn. When dawn comes, intercourse becomes forbidden.
Allaah says (interpretation of the meaning):
“It is made lawful for you to have sexual relations with your wives on the night of As-Sawm (the fasts). They are Libaas [i.e. body-cover, or screen, or Sakan (i.e. you enjoy the pleasure of living with them] for you and you are the same for them. Allaah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
This verse clearly states that it is permissible to eat, drink and have intercourse during the nights of Ramadaan until dawn.
After having intercourse it is obligatory to do ghusl, then pray Fajr.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Saturday, 3 June 2017
Does masturbation at night in Ramadaan invalidate the fast? He masturbated a great deal during Ramadaan – what should he do? | Disliked Matters during Fasting and Factors that Nullify the Fast
As some ulama say that fellation is makruh and some say Haraam, if someone did it during one night of Ramadhan, does it nullifies his fast of the previous day?
Praise be to Allaah.
The correct scholarly view is that masturbation is haraam. See question no. 329.
If a person commits this haraam action at night in Ramadaan, that does not invalidate his fast, either on the day before or the day after.
But the Muslim must strive to control himself and avoid doing this haraam action and others, especially during this blessed month.
The Muslim has to make the most of this blessed month, for fasting is the best treatment for this haraam thing. Hence the Prophet (peace and blessings of Allaah be upon him) commanded young men who were unable to get married to fast. The Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, and whoever cannot afford it, then he should fast, for that will be a shield for him” – i.e., fasting will curb his desire.
Whoever has been tested with this must repent to Allaah and regret what he has done, and resolve not to do it again.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
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If a person has the problem of masturbating daily, what should he do in Ramadaan?
Praise be to Allaah.
The correct scholarly view is that masturbation is haraam. For more information please see the answer to question no. 329.
With regard to the rulings concerning the daytime in Ramadaan, please see the answer to question no. 38074.
Young men have to fear Allaah their Lord, and keep away from listening to or looking at the things that will provoke their desire. They should make the most of Ramadaan to discipline themselves, for this is the month of the Qur’an and the month of piety. It is not befitting for a Muslim to fail to make the most of this month to forsake forbidden desires and seek reward, fearing his Lord. Allaah says of the fasting person in a hadeeth qudsi: “He forsakes his food, his drink and his desires for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151.
Shaykh Ibn ‘Uthaymeen said:
One should be patient in avoiding masturbation, because it is haraam as Allaah says (interpretation of the meaning):
“And those who guard their chastity (i.e. private parts, from illegal sexual acts)
6. Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame;
7. But whoever seeks beyond that, then those are the transgressors”
[al-Mu’minoon 23:5-7]
And the Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford that should fast.”
If masturbation were permissible, the Prophet (peace and blessings of Allaah be upon him) would have told them to do it, because it is easier and because people find pleasure in it, unlike fasting which is difficult. Because the Prophet (peace and blessings of Allaah be upon him) enjoined fasting instead, this indicates that masturbation is not permissible.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19.189.
You should try hard to get married so that you can give up this bad habit. Seek the help of your Lord by praying to Him and obeying Him, so that you can rid yourself of this sinful habit.
We ask Allaah to purify your heart and protect you from sin, and to help you to do that which He loves and which pleases Him.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
The correct scholarly view is that masturbation is haraam. See question no. 329.
If a person commits this haraam action at night in Ramadaan, that does not invalidate his fast, either on the day before or the day after.
But the Muslim must strive to control himself and avoid doing this haraam action and others, especially during this blessed month.
The Muslim has to make the most of this blessed month, for fasting is the best treatment for this haraam thing. Hence the Prophet (peace and blessings of Allaah be upon him) commanded young men who were unable to get married to fast. The Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford it, let him get married, and whoever cannot afford it, then he should fast, for that will be a shield for him” – i.e., fasting will curb his desire.
Whoever has been tested with this must repent to Allaah and regret what he has done, and resolve not to do it again.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
If a person has the problem of masturbating daily, what should he do in Ramadaan?
Praise be to Allaah.
The correct scholarly view is that masturbation is haraam. For more information please see the answer to question no. 329.
With regard to the rulings concerning the daytime in Ramadaan, please see the answer to question no. 38074.
Young men have to fear Allaah their Lord, and keep away from listening to or looking at the things that will provoke their desire. They should make the most of Ramadaan to discipline themselves, for this is the month of the Qur’an and the month of piety. It is not befitting for a Muslim to fail to make the most of this month to forsake forbidden desires and seek reward, fearing his Lord. Allaah says of the fasting person in a hadeeth qudsi: “He forsakes his food, his drink and his desires for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151.
Shaykh Ibn ‘Uthaymeen said:
One should be patient in avoiding masturbation, because it is haraam as Allaah says (interpretation of the meaning):
“And those who guard their chastity (i.e. private parts, from illegal sexual acts)
6. Except from their wives or (the slaves) that their right hands possess, for then, they are free from blame;
7. But whoever seeks beyond that, then those are the transgressors”
[al-Mu’minoon 23:5-7]
And the Prophet (peace and blessings of Allaah be upon him) said: “O young men, whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and guarding one’s chastity. And whoever cannot afford that should fast.”
If masturbation were permissible, the Prophet (peace and blessings of Allaah be upon him) would have told them to do it, because it is easier and because people find pleasure in it, unlike fasting which is difficult. Because the Prophet (peace and blessings of Allaah be upon him) enjoined fasting instead, this indicates that masturbation is not permissible.
Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19.189.
You should try hard to get married so that you can give up this bad habit. Seek the help of your Lord by praying to Him and obeying Him, so that you can rid yourself of this sinful habit.
We ask Allaah to purify your heart and protect you from sin, and to help you to do that which He loves and which pleases Him.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Smoking in Ramadaan, He drank after the adhaan thinking that dawn had not yet come, He needs to have an injection into a vein – will that affect his fast? | Disliked Matters during Fasting and Factors that Nullify the Fast
I know that smoking has been forbidden by some scholars. however, my question is what is the reason smoking is prohibited during fasting. when the person smokes, he is not entering a liquied or a solid through his mouth. I have asked this for so many people and their only answer was that it is haram. please advise me what to do.
Praise be to Allaah.
Smoking is haraam and there is no doubt that it is forbidden. See questions no. 10922 and 7432.
With regard to the reason why it breaks the fast, that is because the smoke contains particles that reach the stomach.
Shaykh Ibn ‘Uthaymeen was asked about the fasting person smelling perfume and he said:
It is permissible to use it during the day in Ramadaan and to smell it, except for bukhoor (incense), because incense contains particles that can reach the stomach, and that is smoke.
Fataawa Islamiyyah, 2/128.
Cigarette smoke is like incense in that they both contain particles, but they differ with regard to the basic ruling: incense is halaal and good, and smoking is haraam and bad.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
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I was sleeping and I did not hear the adhaan of Fajr, and the alarm clock was running slow. After I had drunk a cup of water the iqaamah for prayer was given. What should I do? Please advise me, may Allaah reward you.
Praise be to Allaah.
The correct scholarly view is that whoever eats thinking that Fajr (dawn) has not yet come, then finds out that it had in fact come, does not have to do anything, because he was unaware of the time, so he is excused.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a fasting person eats or drinks anything that breaks the fast out of ignorance, then his fast is still valid, whether he was unaware of the time, or unaware of the ruling, such as a man who gets up at the end of the night, and thinks that dawn has not yet come, so he eats and drinks, then he finds out that dawn had in fact come – his fast is still valid because he was unaware of the time. An example of one who is not aware of the ruling is a fasting person who has cupping done and does not know that cupping invalidates the fast, so we say to him: your fast is still valid. The evidence for that is the words of Allaah (interpretation of the meaning):
“Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector) and give us victory over the disbelieving people”
[al-Baqarah 2:286]
That is the evidence from the Qur’aan. The evidence from the Sunnah is the hadeeth of Asma’ bint Abi Bakr (may Allaah be pleased with her) which was narrated by al-Bukhaari in his Saheeh. She said: “We broke our fast on a cloudy day at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), then the sun came out.” That meant that they had broken their fast during the day, but they did not realize, because they thought that the sun had set. But the Prophet (peace and blessings of Allaah be upon him) did not tell them to make up that day; if it had been obligatory to make it up he would have told them to do so. And if he had told them to do that it would have been transmitted to us.
Majmoo’ al-Fataawa, 19.
Shaykh Muhammad Saalih al-Munajjid
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One of my friends has been stricken with the onset of cancer and has to take a course of treatment in Ramadaan, consisting of a number of medicines dissolved in liquids which are to be administered intravenously. Is his fasting valid?
Praise be to Allaah.
Two scenarios may apply to having injections during the day in Ramadaan:
1 – Where the injection provides nourishment that takes the place of food and drink; this kind of injection invalidates the fast because it is like eating and drinking.
2 – Where what is injected is not a kind of nourishment; this does not break the fast or affect it. In this case it makes no difference whether the injection is into a vein or a muscle.
But if it is possible to have these injections at night, that is better and more on the safe side with regard to the fast.
Shaykh Ibn Baaz (15/257) was asked about the ruling on a person who had intravenous and intramuscular injections during the day in Ramadaan when he was fasting and completed his fast – was his fast invalidated and does he have to make it up, or not?
He replied:
His fast is valid, because an injection into a vein is not like eating or drinking; this applies more so in the case on an intramuscular injection. But if he makes it up in order to be on the safe side, that is better. If it can be delayed until nighttime, if he needs to have it, that is better too, so as to avoid an area of scholarly dispute.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 220) about the ruling on having injections into a vein, muscle or the buttock.
He replied:
There is nothing wrong with having injections into a vein, muscle or buttock, and that does not break the fast, because this is not one of the things that break the fast; it is not food or drink, and it is not like eating or drinking. We have already explained that this does not have any effect on the fast. What does affect the fast is when a sick person is given an injection of something that takes the place of food and drink.
The Standing Committee (10/252) was asked about the ruling on administering medicine via injection during the day in Ramadaan, whether that is nourishment or medication.
They replied: it is permissible to administer medicine by needle into a muscle or vein to a fasting person during the day in Ramadaan, but it is not permissible for the fasting person to be given a nourishing injection during the day in Ramadaan, because that comes under the ruling on eating or drinking, so that injection is regarded as a means of breaking the fast in Ramadaan. If the injection can be given into a muscle or vein at night, that is better.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
Smoking is haraam and there is no doubt that it is forbidden. See questions no. 10922 and 7432.
With regard to the reason why it breaks the fast, that is because the smoke contains particles that reach the stomach.
Shaykh Ibn ‘Uthaymeen was asked about the fasting person smelling perfume and he said:
It is permissible to use it during the day in Ramadaan and to smell it, except for bukhoor (incense), because incense contains particles that can reach the stomach, and that is smoke.
Fataawa Islamiyyah, 2/128.
Cigarette smoke is like incense in that they both contain particles, but they differ with regard to the basic ruling: incense is halaal and good, and smoking is haraam and bad.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
I was sleeping and I did not hear the adhaan of Fajr, and the alarm clock was running slow. After I had drunk a cup of water the iqaamah for prayer was given. What should I do? Please advise me, may Allaah reward you.
Praise be to Allaah.
The correct scholarly view is that whoever eats thinking that Fajr (dawn) has not yet come, then finds out that it had in fact come, does not have to do anything, because he was unaware of the time, so he is excused.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: If a fasting person eats or drinks anything that breaks the fast out of ignorance, then his fast is still valid, whether he was unaware of the time, or unaware of the ruling, such as a man who gets up at the end of the night, and thinks that dawn has not yet come, so he eats and drinks, then he finds out that dawn had in fact come – his fast is still valid because he was unaware of the time. An example of one who is not aware of the ruling is a fasting person who has cupping done and does not know that cupping invalidates the fast, so we say to him: your fast is still valid. The evidence for that is the words of Allaah (interpretation of the meaning):
“Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector) and give us victory over the disbelieving people”
[al-Baqarah 2:286]
That is the evidence from the Qur’aan. The evidence from the Sunnah is the hadeeth of Asma’ bint Abi Bakr (may Allaah be pleased with her) which was narrated by al-Bukhaari in his Saheeh. She said: “We broke our fast on a cloudy day at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him), then the sun came out.” That meant that they had broken their fast during the day, but they did not realize, because they thought that the sun had set. But the Prophet (peace and blessings of Allaah be upon him) did not tell them to make up that day; if it had been obligatory to make it up he would have told them to do so. And if he had told them to do that it would have been transmitted to us.
Majmoo’ al-Fataawa, 19.
Shaykh Muhammad Saalih al-Munajjid
===
One of my friends has been stricken with the onset of cancer and has to take a course of treatment in Ramadaan, consisting of a number of medicines dissolved in liquids which are to be administered intravenously. Is his fasting valid?
Praise be to Allaah.
Two scenarios may apply to having injections during the day in Ramadaan:
1 – Where the injection provides nourishment that takes the place of food and drink; this kind of injection invalidates the fast because it is like eating and drinking.
2 – Where what is injected is not a kind of nourishment; this does not break the fast or affect it. In this case it makes no difference whether the injection is into a vein or a muscle.
But if it is possible to have these injections at night, that is better and more on the safe side with regard to the fast.
Shaykh Ibn Baaz (15/257) was asked about the ruling on a person who had intravenous and intramuscular injections during the day in Ramadaan when he was fasting and completed his fast – was his fast invalidated and does he have to make it up, or not?
He replied:
His fast is valid, because an injection into a vein is not like eating or drinking; this applies more so in the case on an intramuscular injection. But if he makes it up in order to be on the safe side, that is better. If it can be delayed until nighttime, if he needs to have it, that is better too, so as to avoid an area of scholarly dispute.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 220) about the ruling on having injections into a vein, muscle or the buttock.
He replied:
There is nothing wrong with having injections into a vein, muscle or buttock, and that does not break the fast, because this is not one of the things that break the fast; it is not food or drink, and it is not like eating or drinking. We have already explained that this does not have any effect on the fast. What does affect the fast is when a sick person is given an injection of something that takes the place of food and drink.
The Standing Committee (10/252) was asked about the ruling on administering medicine via injection during the day in Ramadaan, whether that is nourishment or medication.
They replied: it is permissible to administer medicine by needle into a muscle or vein to a fasting person during the day in Ramadaan, but it is not permissible for the fasting person to be given a nourishing injection during the day in Ramadaan, because that comes under the ruling on eating or drinking, so that injection is regarded as a means of breaking the fast in Ramadaan. If the injection can be given into a muscle or vein at night, that is better.
Shaykh Muhammad Saalih al-Munajjid
He ate after dawn by mistake, Is fasting invalidated by a coma? | Disliked Matters during Fasting and Factors that Nullify the Fast
At dawn on the first day of Ramadan my wife woke me up and said, “Do you want some water?” When I took the water from her, I asked her, “Has the adhan (call to prayer) come yet?” and she said, “No.” Approximately 15-20 minutes after I drank the water, the iqaamah (call immediately before prayer) was given. If I drank the water about 5-10 minutes after the adhaan, is there any sin on me? May Allaah reward you with good.
Praise be to Allaah.
The scholars differed concerning the ruling on one who eats or drinks thinking that it is still night and that dawn has not yet come, and the one who eats or drinks thinking that the sun has set then he finds out that he was mistaken.
Many of the scholars were of the view that this invalidates his fast, and he must fast another day to make up for it.
Others were of the view that his fast is still valid and that he should complete his fast and does not have to make it up.
This is the view of Mujaahid and al-Hasan among the Taabi’een, it was narrated in one report from Imam Ahmad, and it was the view favoured by al-Muzani among the Shaafa’is, and by Shaykh al-Islam Ibn Taymiyah. It was also the view regarded as correct by Shaykh Muhammad ibn al-Saalih al-‘Uthaymeen (may Allaah have mercy on them all).
Shaykh al-Islam Ibn Taymiyah said:
Those who say that the fast is not broken if a person makes a mistake or forgets at the beginning or end of the day said: our evidence is stronger, and the evidence of the Qur’aan and Sunnah concerning what we say is clearer. Allaah says (interpretation of the meaning):
“Our Lord! Punish us not if we forget or fall into error”
[al-Baqarah 2:286]
Forgetting and falling into error are mentioned together, because the one who does things that are forbidden in Hajj or prayer by mistake is like one who does them out of forgetfulness. It was proven in al-Saheeh that one day at the time of the Prophet (peace and blessings of Allaah be upon him) they broke the fast and then the sun appeared, but it does not say in the hadeeth that they were ordered to make up that fast. But Hishaam ibn ‘Urwah said: It must be made up, but his father was more knowledgeable than him and he said, They do not have to make it up. And it was proven in al-Saheehayn that a group of Sahaabah used to eat until one of them could distinguish the white thread from the black. The Prophet (peace and blessings of Allaah be upon him) said to one of them, “Your pillow is wide [if the white thread (of dawn) and the black thread (of the night) are underneath your pillow], rather that is the whiteness of the day and the blackness of the night.” But it is not narrated that he told them to make up their fasts; they were ignorant of the ruling so they were making a mistake. And it is proven that ‘Umar ibn al-Khattaab broke his fast then it became clear that it was still day, but he said, “We will not make it up because we did not deliberately commit sin.” And it was narrated that ‘Umar said: “We will make it up,” but the isnaad of the first report is stronger. And it was narrated from him that he said, “It is not a serious matter.” So some of the scholars understood this as meaning that it is not essential to make it up, but the wording does not indicate that.
In conclusion, this view is stronger in terms of reports and reasoning, and is more strongly supported by evidence from the Qur’aan and Sunnah and analogy (qiyaas).
Majmoo’ al-Fataawa, 20/572, 573
See also al-Sharh al-Mumti’, 6/411.
Hence we can see how strong is the evidence for the view that his fast is valid and he does not have to make it up.
However, if the Muslim does that which is on the safe side and fasts a day in its stead, that will be better.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
A man fell into a coma whilst he was fasting. Is his fast invalidated?
Praise be to Allaah.
The view of Imam al-Shaafa’i and Imam Ahmad is that if a person falls into a coma in Ramadaan, one of the following two scenarios must apply:
1 – The coma lasts all day, i.e., he is unconscious from before dawn until after the sun sets. In this case his fast is not valid, and he must make up this day after Ramadaan.
The evidence that his fast is not valid is that fasting means abstaining from things that invalidate the fast, with the intention of doing so, because Allaah says in the hadeeth qudsi that the fasting person “gives up his food, his drink and his desire for My sake.” (Narrated by al-Bukhaari, 1894; Muslim, 1151). So the abstention is connected to the prior intention on the part of the fasting person, and this cannot apply to one who is in a coma.
The evidence that the fast must be made up later on is the verse in which Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
2 – He is awake for part of the day, if only for a moment. In this case his fast is valid, whether he woke up at the beginning of the day, at the end or in the middle.
Al-Nawawi (may Allaah have mercy on him) said, mentioning the different scholarly opinions on this matter:
The most correct view says that this is subject to the condition that he be awake for a part of the day.
i.e., the soundness of the unconscious person’s fasts depends on his being awake for part of the day.
The evidence for his fast being sound if he is awake for part of the day is that he has consciously abstained from things that break the fast in general.
See Haashiyat Ibn Qaasim ‘ala al-Rawd al-Muraaba’, 3/381
So to sum up, the answer is that if a man is unconscious for the entire day – i.e., from dawn until sunset – his fast is not valid, and he has to make up the fasts he missed. If he was awake for part of the day, then his fast is valid. This is the view of al-Shaafa’i and Ahmad, and was the view favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
See al-Majmoo’, 6/346; al-Mughni, 4/344; al-Sharh al-Mumti’, 6/365
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
The scholars differed concerning the ruling on one who eats or drinks thinking that it is still night and that dawn has not yet come, and the one who eats or drinks thinking that the sun has set then he finds out that he was mistaken.
Many of the scholars were of the view that this invalidates his fast, and he must fast another day to make up for it.
Others were of the view that his fast is still valid and that he should complete his fast and does not have to make it up.
This is the view of Mujaahid and al-Hasan among the Taabi’een, it was narrated in one report from Imam Ahmad, and it was the view favoured by al-Muzani among the Shaafa’is, and by Shaykh al-Islam Ibn Taymiyah. It was also the view regarded as correct by Shaykh Muhammad ibn al-Saalih al-‘Uthaymeen (may Allaah have mercy on them all).
Shaykh al-Islam Ibn Taymiyah said:
Those who say that the fast is not broken if a person makes a mistake or forgets at the beginning or end of the day said: our evidence is stronger, and the evidence of the Qur’aan and Sunnah concerning what we say is clearer. Allaah says (interpretation of the meaning):
“Our Lord! Punish us not if we forget or fall into error”
[al-Baqarah 2:286]
Forgetting and falling into error are mentioned together, because the one who does things that are forbidden in Hajj or prayer by mistake is like one who does them out of forgetfulness. It was proven in al-Saheeh that one day at the time of the Prophet (peace and blessings of Allaah be upon him) they broke the fast and then the sun appeared, but it does not say in the hadeeth that they were ordered to make up that fast. But Hishaam ibn ‘Urwah said: It must be made up, but his father was more knowledgeable than him and he said, They do not have to make it up. And it was proven in al-Saheehayn that a group of Sahaabah used to eat until one of them could distinguish the white thread from the black. The Prophet (peace and blessings of Allaah be upon him) said to one of them, “Your pillow is wide [if the white thread (of dawn) and the black thread (of the night) are underneath your pillow], rather that is the whiteness of the day and the blackness of the night.” But it is not narrated that he told them to make up their fasts; they were ignorant of the ruling so they were making a mistake. And it is proven that ‘Umar ibn al-Khattaab broke his fast then it became clear that it was still day, but he said, “We will not make it up because we did not deliberately commit sin.” And it was narrated that ‘Umar said: “We will make it up,” but the isnaad of the first report is stronger. And it was narrated from him that he said, “It is not a serious matter.” So some of the scholars understood this as meaning that it is not essential to make it up, but the wording does not indicate that.
In conclusion, this view is stronger in terms of reports and reasoning, and is more strongly supported by evidence from the Qur’aan and Sunnah and analogy (qiyaas).
Majmoo’ al-Fataawa, 20/572, 573
See also al-Sharh al-Mumti’, 6/411.
Hence we can see how strong is the evidence for the view that his fast is valid and he does not have to make it up.
However, if the Muslim does that which is on the safe side and fasts a day in its stead, that will be better.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
===
A man fell into a coma whilst he was fasting. Is his fast invalidated?
Praise be to Allaah.
The view of Imam al-Shaafa’i and Imam Ahmad is that if a person falls into a coma in Ramadaan, one of the following two scenarios must apply:
1 – The coma lasts all day, i.e., he is unconscious from before dawn until after the sun sets. In this case his fast is not valid, and he must make up this day after Ramadaan.
The evidence that his fast is not valid is that fasting means abstaining from things that invalidate the fast, with the intention of doing so, because Allaah says in the hadeeth qudsi that the fasting person “gives up his food, his drink and his desire for My sake.” (Narrated by al-Bukhaari, 1894; Muslim, 1151). So the abstention is connected to the prior intention on the part of the fasting person, and this cannot apply to one who is in a coma.
The evidence that the fast must be made up later on is the verse in which Allaah says (interpretation of the meaning):
“and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
2 – He is awake for part of the day, if only for a moment. In this case his fast is valid, whether he woke up at the beginning of the day, at the end or in the middle.
Al-Nawawi (may Allaah have mercy on him) said, mentioning the different scholarly opinions on this matter:
The most correct view says that this is subject to the condition that he be awake for a part of the day.
i.e., the soundness of the unconscious person’s fasts depends on his being awake for part of the day.
The evidence for his fast being sound if he is awake for part of the day is that he has consciously abstained from things that break the fast in general.
See Haashiyat Ibn Qaasim ‘ala al-Rawd al-Muraaba’, 3/381
So to sum up, the answer is that if a man is unconscious for the entire day – i.e., from dawn until sunset – his fast is not valid, and he has to make up the fasts he missed. If he was awake for part of the day, then his fast is valid. This is the view of al-Shaafa’i and Ahmad, and was the view favoured by Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
See al-Majmoo’, 6/346; al-Mughni, 4/344; al-Sharh al-Mumti’, 6/365
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Ruling on eye drops for one who is fasting, Emission of madhiy does not invalidate the fast | Disliked Matters during Fasting and Factors that Nullify the Fast
If the bitter taste of eye drops enters the throat, does it break the fast? If you put the eye drops in during the day and then go to sleep, and do not know whether you swallowed it, what is the ruling?
Praise be to Allaah.
The scholars differed concerning eye drops and whether or not they break the fast.
The view favoured by Shaykh al-Islam Ibn Taymiyah and by Shaykh Ibn ‘Uthaymeen, is that they do not break the fast.
Shaykh Ibn ‘Uthaymeen said:
Shaykh al-Islam Ibn Taymiyah was of the view that kohl does not break the fast, not even if the taste of the kohl reaches the throat. He said, this is not called food or drink, and it is not like food or drink, and it does not have the same effect as food or drink. There is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) which expressly indicates that kohl breaks the fast, and the basic principle is that it does not break the fast. An act of worship remains valid unless it is proven that it is invalidated. What he said is correct, even if a person can taste it in his throat. Based on the view favoured by Shaykh al-Islam, if a person puts drops in his eyes whilst fasting and tastes it in his throat, that does not break his fast.
Al-Sharh al-Mumti’, 6/382.
Shaykh Muhammad Saalih al-Munajjid
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Because of my work in a shopping centre, during the day in Ramadaan I meet girls and speak to them without desire, but I feel something coming out of my private part, and I do not know whether it is maniy (semen) or madhiy (prostatic fluid). Is my fast invalidated?
Praise be to Allaah.
This questioner is uncertain as to whether it is maniy (semen) or madhiy (prostatic fluid).
The difference between maniy and madhiy is that the maniy that comes from a man is thick and white, and that which comes from a woman [fluid emitted at the moment of climax] is thin and yellow. Madhiy is thin and white and sticky and comes out during foreplay, or when thinking about intercourse, or wanting it, or when looking, etc. It is experienced by both men and women.
Fataawa al-Lajnah al-Daa’imah, 5/418.
It seems most likely that which is coming out of you is madhiy and not maniy, because maniy comes out gushing and a man can feel it.
Causing the emission of maniy is one of the things that invalidates the fast, if that happens as a result of intercourse or touching, or repeatedly looking at women, then the fast is invalidated. See question no. 2571.With regard to madhiy, the scholars differed as to whether it invalidates the fast if a person causes it to be emitted.
The view of the Hanbalis is that it does invalidate the fast if it is caused direct physical contact, such as by touching, kissing, etc. But if the cause is repeatedly looking, then it does not invalidate the fast.
Abu Haneefah and al-Shaafa’i are of the view that emission of madhiy does not invalidate the fast in any case, whether it is caused by direct physical contact or otherwise, and that what invalidates the fast is emission of maniy not madhiy.
See al-Mughni. 4/363
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/236), after quoting the view of the Hanbalis on this issue: There is no sound evidence to support that, because madhiy is of a lesser status than maniy with regard to desire, and does not cause a person to be tired after emitting it, so it cannot be likened to it.
The correct view is that if a person has direct physical contact and emits madhiy, or masturbates and emits madhiy, this does not invalidate the fast, and his fast is still valid. This is the view favoured by Ibn Taymiyah (may Allaah have mercy on him). The proof for this is the fact that there is no proof to support the view that emission of madhiy invalidates the fast, because this fast is an act of worship that the person started as prescribed in sharee’ah and it cannot be regarded as having been invalidated unless there is evidence to that effect.
What is meant by “[he] masturbates and emits madhiy” is that he tried to ejaculate by means of masturbation but he did not, rather what came out was madhiy.
Shaykh Ibn Baaz (15/267) was asked: if a man kisses [his wife] when he is fasting, or watches some indecent movies and some madhiy comes out of him, should he make up that fast?
He replied:
Emission of madhiy does not invalidate the fast according to the more correct of the two scholarly opinions, whether that is because of kissing one's wife, watching movies, or other things that provoke desire. But it is not permissible for a Muslim to watch these indecent movies or to listen to music and songs that Allaah has forbidden. If maniy (semen) is emitted as the result of desire, then this invalidates the fast whether that happened as the result of touching, kissing, repeatedly looking or any other thing that provokes desire, such as masturbation etc. But wet dreams and thinking do not invalidate the fast, even if maniy is emitted as a result.
The Standing Committee (10/273) was asked: One day in Ramadaan I was sitting beside my wife for about half an hour and we were fasting. We were joking and after I moved away from her I noticed a wet spot on my pants that had come from my private part. And that happened a second time. I hope you can advise me whether I have to offer any expiation.
They replied:
If the situation is as you described, then you do not have to make up that day or offer any expiation, on the assumption that your fast remained valid, unless it is proven that that wetness is maniy (semen), in which case you have to do ghusl and make up that day, but you do not have to offer expiation.
The point is that you do not have to do anything and your fast is valid, unless you are certain that what came out of you is maniy. If it is maniy than you have to make up that day but you do not have to offer any expiation.
You should avoid speaking to women unnecessarily, and if you need to speak to them then you should lower your gaze, in obedience to the words of Allaah (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do”
[al-Noor 24:30]
Muslim (2159) narrated that Jareer ibn ‘Abd-Allaah said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about an accidental glance and he told me to look away.
Al-Nawawi said:
What is meant by an accidental or sudden glance is when one’s gaze falls upon a non-mahram woman unintentionally. There is no sin on a person in the beginning, but he has to look away immediately. If he looks away immediately then there is no sin on him, but if he continues to look, then he commits a sin, because of this hadeeth. The Prophet (peace and blessings of Allaah be upon him) enjoined looking away, as well as the verse, “Tell the believing men to lower their gaze”.
If it is possible for a woman to take care of selling to women and speaking to them, that is better and safer.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
Praise be to Allaah.
The scholars differed concerning eye drops and whether or not they break the fast.
The view favoured by Shaykh al-Islam Ibn Taymiyah and by Shaykh Ibn ‘Uthaymeen, is that they do not break the fast.
Shaykh Ibn ‘Uthaymeen said:
Shaykh al-Islam Ibn Taymiyah was of the view that kohl does not break the fast, not even if the taste of the kohl reaches the throat. He said, this is not called food or drink, and it is not like food or drink, and it does not have the same effect as food or drink. There is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) which expressly indicates that kohl breaks the fast, and the basic principle is that it does not break the fast. An act of worship remains valid unless it is proven that it is invalidated. What he said is correct, even if a person can taste it in his throat. Based on the view favoured by Shaykh al-Islam, if a person puts drops in his eyes whilst fasting and tastes it in his throat, that does not break his fast.
Al-Sharh al-Mumti’, 6/382.
Shaykh Muhammad Saalih al-Munajjid
===
Because of my work in a shopping centre, during the day in Ramadaan I meet girls and speak to them without desire, but I feel something coming out of my private part, and I do not know whether it is maniy (semen) or madhiy (prostatic fluid). Is my fast invalidated?
Praise be to Allaah.
This questioner is uncertain as to whether it is maniy (semen) or madhiy (prostatic fluid).
The difference between maniy and madhiy is that the maniy that comes from a man is thick and white, and that which comes from a woman [fluid emitted at the moment of climax] is thin and yellow. Madhiy is thin and white and sticky and comes out during foreplay, or when thinking about intercourse, or wanting it, or when looking, etc. It is experienced by both men and women.
Fataawa al-Lajnah al-Daa’imah, 5/418.
It seems most likely that which is coming out of you is madhiy and not maniy, because maniy comes out gushing and a man can feel it.
Causing the emission of maniy is one of the things that invalidates the fast, if that happens as a result of intercourse or touching, or repeatedly looking at women, then the fast is invalidated. See question no. 2571.With regard to madhiy, the scholars differed as to whether it invalidates the fast if a person causes it to be emitted.
The view of the Hanbalis is that it does invalidate the fast if it is caused direct physical contact, such as by touching, kissing, etc. But if the cause is repeatedly looking, then it does not invalidate the fast.
Abu Haneefah and al-Shaafa’i are of the view that emission of madhiy does not invalidate the fast in any case, whether it is caused by direct physical contact or otherwise, and that what invalidates the fast is emission of maniy not madhiy.
See al-Mughni. 4/363
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/236), after quoting the view of the Hanbalis on this issue: There is no sound evidence to support that, because madhiy is of a lesser status than maniy with regard to desire, and does not cause a person to be tired after emitting it, so it cannot be likened to it.
The correct view is that if a person has direct physical contact and emits madhiy, or masturbates and emits madhiy, this does not invalidate the fast, and his fast is still valid. This is the view favoured by Ibn Taymiyah (may Allaah have mercy on him). The proof for this is the fact that there is no proof to support the view that emission of madhiy invalidates the fast, because this fast is an act of worship that the person started as prescribed in sharee’ah and it cannot be regarded as having been invalidated unless there is evidence to that effect.
What is meant by “[he] masturbates and emits madhiy” is that he tried to ejaculate by means of masturbation but he did not, rather what came out was madhiy.
Shaykh Ibn Baaz (15/267) was asked: if a man kisses [his wife] when he is fasting, or watches some indecent movies and some madhiy comes out of him, should he make up that fast?
He replied:
Emission of madhiy does not invalidate the fast according to the more correct of the two scholarly opinions, whether that is because of kissing one's wife, watching movies, or other things that provoke desire. But it is not permissible for a Muslim to watch these indecent movies or to listen to music and songs that Allaah has forbidden. If maniy (semen) is emitted as the result of desire, then this invalidates the fast whether that happened as the result of touching, kissing, repeatedly looking or any other thing that provokes desire, such as masturbation etc. But wet dreams and thinking do not invalidate the fast, even if maniy is emitted as a result.
The Standing Committee (10/273) was asked: One day in Ramadaan I was sitting beside my wife for about half an hour and we were fasting. We were joking and after I moved away from her I noticed a wet spot on my pants that had come from my private part. And that happened a second time. I hope you can advise me whether I have to offer any expiation.
They replied:
If the situation is as you described, then you do not have to make up that day or offer any expiation, on the assumption that your fast remained valid, unless it is proven that that wetness is maniy (semen), in which case you have to do ghusl and make up that day, but you do not have to offer expiation.
The point is that you do not have to do anything and your fast is valid, unless you are certain that what came out of you is maniy. If it is maniy than you have to make up that day but you do not have to offer any expiation.
You should avoid speaking to women unnecessarily, and if you need to speak to them then you should lower your gaze, in obedience to the words of Allaah (interpretation of the meaning):
“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do”
[al-Noor 24:30]
Muslim (2159) narrated that Jareer ibn ‘Abd-Allaah said: I asked the Messenger of Allaah (peace and blessings of Allaah be upon him) about an accidental glance and he told me to look away.
Al-Nawawi said:
What is meant by an accidental or sudden glance is when one’s gaze falls upon a non-mahram woman unintentionally. There is no sin on a person in the beginning, but he has to look away immediately. If he looks away immediately then there is no sin on him, but if he continues to look, then he commits a sin, because of this hadeeth. The Prophet (peace and blessings of Allaah be upon him) enjoined looking away, as well as the verse, “Tell the believing men to lower their gaze”.
If it is possible for a woman to take care of selling to women and speaking to them, that is better and safer.
And Allaah knows best.
Shaykh Muhammad Saalih al-Munajjid
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