Legal rulings and issues regarding fasting in the light of the Quran and Hadith: Volume 01: Page 322
Question:
Peace be upon you and the mercy of Allah and His blessings.
The things that break the fast.
Answer with the help of Allah, provided the question is correct
And peace be upon you and the mercy of Allah and His blessings!
الحمد لله، والصلاة والسلام علىٰ رسول الله، أما بعد!
There are certain actions and things that break the fast. It is essential for every Muslim to know these matters so that they can avoid them. They are as follows:
① Engaging in Intercourse
If a person engages in intercourse with his wife while fasting, his fast is broken. He will be required to make up for that day, and a Kaffarah will also be obligatory for this sin:
❀✔ Order of Kaffarah:
◈ Free a neck (slave or maid).
◈ If this is not possible, then fast for two consecutive months.
◈ If due to some excuse this is also not possible, then feed sixty needy people with suitable (locally customary) food, or give each needy person half a Sa' (1.5 kg) of food.
② Emission of Semen
If ejaculation occurs due to kissing, touching, repeatedly looking, or masturbation, then the fast becomes invalid and void. It is necessary to make up for the day on which this act was performed; however, there is no expiation required, as expiation only applies in the case of sexual intercourse.
Reference: 1] See Al-Mughni wa Al-Sharh Al-Kabir 3/49.
❀✔ However, if a person experiences wet dreams during sleep, then neither making up for the fast nor expiation is required, as this is not an intentional act; however, ghusl (ritual washing) will be obligatory.
③ Intentionally Eating and Drinking
Intentionally eating and drinking invalidates the fast. Allah, the Exalted, says:
﴿وَكُلوا وَاشرَبوا حَتّىٰ يَتَبَيَّنَ لَكُمُ الخَيطُ الأَبيَضُ مِنَ الخَيطِ الأَسوَدِ مِنَ الفَجرِ ثُمَّ أَتِمُّوا الصِّيامَ إِلَى الَّيلِ ...﴿١٨٧﴾... سورة البقرة
"You may eat and drink until the white thread of dawn becomes distinct to you from the black thread. Then complete the fast until the night."
Reference: 2] Al-Baqarah: 2/187.
❀✔ But if someone eats or drinks forgetfully, then the fast is not broken. It is narrated in a hadith:
"مَنْ نَسِيَ وهو صائِمٌ فَأكَلَ أو شَرِبَ فَلْيُتِمَّ صَوْمَهُ، فَإِنَّما أطْعَمَهُ اللّه وَسَقَاهُ "
"Whoever eats or drinks forgetfully should complete his fast, for it is Allah who has fed him and given him drink."
Reference: 3] Sahih al-Bukhari, Book of Fasting, Chapter: The Fasting Person Who Eats or Drinks Forgetfully, Hadith 1933, and Sahih Muslim, Book of Fasting, Chapter: Eating and Drinking Forgetfully Does Not Break the Fast, Hadith 1155.
④ Delivering Food/Blood through the Nasal or Venous Route
◈ Delivering water, etc. to the stomach through the nose (sawt) invalidates the fast.
◈ Delivering food to the stomach through the vein (getting a drip) also invalidates and nullifies the fast.
◈ Similarly, delivering blood into the body invalidates the fast.
◈ Additionally, an injection administered for nutrition also breaks the fast.
It is better to exercise caution regarding injections administered for the treatment of illness, so that the fast remains free from doubt and suspicion. The Prophet ﷺ said:
"دع ما يريبك إلى ما لا يريبك"
"Leave that which causes you doubt and adopt that which does not cause you doubt."
Reference: 4] Sahih al-Bukhari, Al-Buyu, Chapter on the Interpretation of Doubtful Matters, before Hadith 2052. Mu'allaq and Jami` at-Tirmidhi, Chapter on the Description of the Resurrection, Hadith 2518.
⑤ Getting Cupped, Bloodletting, or Drawing Blood
The fast is broken by applying a leech, performing bloodletting, or drawing blood from a patient. However, if a small amount of blood is taken for analysis/testing, it does not affect the fast, and the fast remains valid.
Similarly, if blood is expelled in a situation where the fasting person has no control and is compelled (for example, a nosebleed, bleeding from a wound, bleeding from having a tooth extracted, etc.), the fast is not broken.
⑥ Deliberately Inducing Vomiting
If one deliberately induces vomiting, meaning one creates the condition to vomit intentionally, the fast will be broken. However, if vomiting occurs involuntarily, the fast remains valid. The Prophet ﷺ said:
"مَنْ ذَرَعَهُ الْقَيْءُ – أي : غلبه- فَلَيْسَ عَلَيْهِ قَضَاءٌ ، وَمَنْ اسْتَقَاءَ عَمْدًا فَلْيَقْضِ"
"Whoever vomits involuntarily does not have to make up the fast, and whoever induces vomiting intentionally must make it up."
Reference: 5] Sunan Abu Dawood, Book of Fasting, Hadith 2380. And Jami` at-Tirmidhi, Book of Fasting, Hadith 720. The wording is his.
⑦ Eye Drops/Eye Ointment and Caution in Ablution
A fasting person should avoid applying kohl and putting drops in the eyes in consideration of the protection of the fast.
Reference: 6]. The author has not presented any evidence for this, while the correct view is that applying kohl and administering medicine is permissible. (Saram)
When performing ablution, one should not exaggerate in rinsing the mouth and inhaling water through the nose. The Prophet ﷺ said:
"وَبَالِغْ فِي الِاسْتِنْشَاقِ إِلَّا أَنْ تَكُونَ صَائِمًا"
"(During ablution) inhale water well through the nose, but when you are fasting (do not do so)."
Reference: 7]. Sunan Abi Dawood, Book of Purification, Chapter on Inhalation, Hadith 142, and Jami` at-Tirmidhi, Book of Fasting, Chapter on What Has Been Reported Regarding the Dislike of Exaggerating in Inhalation for the Fasting Person, Hadith 788.
The reason for this is that water can reach the stomach through the nasal passage.
⑧ Miswak, Dust, and Flies
Using miswak at the beginning or end of the day does not affect the fast; rather, it is recommended and preferred for the fasting person.
If dust or a fly reaches the throat, it does not break the fast.
⑨ Protection of the Tongue and Morals
A fasting person must avoid lying, backbiting, gossiping, and using foul language at all costs. If someone insults him, he should say twice: (إني صائم) meaning "I am fasting."
Reference: 8] Sahih al-Bukhari, Book of Fasting, Hadith 1894.
Some people find it easy to refrain from eating and drinking, but for those who are accustomed to filthy and undesirable words and actions, it is difficult to abandon them; for this reason, some of the righteous predecessors have said: "The easiest fast is to refrain from eating and drinking."
A Muslim should:
◈ Instill the fear of Allah, the Exalted, in his heart,
◈ Keep in mind the greatness of his Lord,
◈ And have the certainty that he is always under Allah's observation,
and strive to protect himself from actions that invalidate, waste, or diminish the reward of his fast so that his fast is correct and accepted.
A fasting person should remain engaged in the remembrance of Allah and the recitation of the Holy Qur'an, and should perform numerous voluntary prayers. The practice of the righteous predecessors was that when they fasted, they spent more time in the mosques and would say: "Now we will protect our fasts and will not engage in backbiting."
The Prophet ﷺ said:
"مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ"
"Whoever does not abandon false speech and acting upon it while fasting, Allah has no need for him to abandon his food and drink."
Reference: 9] Sahih al-Bukhari, Book of Fasting, Chapter on Those Who Do Not Abandon False Speech and Acting Upon It in Fasting, Hadith 1903.
The reason for this is that merely abstaining from permissible desires during fasting does not achieve complete closeness to Allah; rather, true closeness is attained when a person refrains from those matters that Allah has prohibited in all circumstances, such as lying, oppression, and transgressing against the blood, wealth, and honor of others.
It is narrated from Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said:
"الصائِمُ فِي عِبادَةٍ ما لَم يَغتَب مُسلِمًا أَو يُؤذِهِ"
"The fasting person is in worship as long as he does not backbite a Muslim or cause him harm."
Reference: 10] (Weak) Musnad al-Firdaws by Al-Dailami 2/411, Hadith and weak Al-Jami al-Saghir and the addition of Hadith 3528.
It is narrated from Sayyidina Anas رضي الله عنه that the Messenger of Allah ﷺ said:
"ما صام من ظل يأكل لحوم الناس"
"He has not fasted who eats the flesh of people (by backbiting)."
Reference: 11] (Weak) Weak Al-Jami al-Saghir and the addition of Hadith 5083. And the weak chain Hadith 4451.
Therefore, it is necessary for the fasting person to avoid those things that are permissible in a normal state (such as eating, drinking, and sexual relations), so it is even more obligatory to refrain from those things that are prohibited in all circumstances, so that he may be among those who fulfill the complete rights of fasting.
Rulings on the Qada of Fasting
Whoever has not fasted due to a legal excuse, or has broken the fast, or has invalidated the fast due to a forbidden act (such as sexual relations, etc.), then he is required to make up for it, because Allah تعالى has stated:
﴿فَعِدَّةٌ مِن أَيّامٍ أُخَرَ...﴿١٨٥﴾... سورة البقرة
"And complete the count of days."
Reference: 12] Al-Baqarah: 2/184.
It is recommended to fulfill missed obligations (Qadha) promptly so that the responsibility is discharged. Maintaining continuity in Qadha is also recommended, as it corresponds to the missed obligations. If one cannot fulfill them immediately, there should be a firm resolve to do so in the future. If there is still a delay for some reason, there is no harm, as there is flexibility in the time for Qadha; and when there is leeway in the time for fulfilling a mandatory obligation, it is permissible to delay despite having the intention. Similarly, it is also correct to fulfill Qadha on separate days.
However, if someone has not fulfilled their Qadha for an entire year until there are as many days left in Sha'ban as there are missed days, then since the time has become tight, it will unanimously be necessary to fulfill the Qadha continuously.
After the second Ramadan, fulfilling Qadha is not permissible unless there is a specific legal excuse.
Sahihah Aisha رضي الله عنها states:
"كَانَ يَكُونُ عَلَيَّ الصَّوْمُ مِنْ رَمَضَانَ ، فَمَا أَسْتَطِيعُ أَنْ أَقْضِيَهُ إِلا فِي شَعْبَانَ"
"If I had any missed fasts from Ramadan, I would not be able to make them up before Sha'ban."
Reference: 13] Sahih al-Bukhari, Book of Fasting, Chapter on Who Should Make Up Missed Fasts of Ramadan, Hadith 1950, and Sahih Muslim, Book of Fasting, Chapter on the Permissibility of Delaying the Making Up of Ramadan Fasts Until Before the Next Ramadan, Hadith 1146.
In the narration of Sahih Muslim, the narrator's explanatory words are:
"وَذَلِكَ لِمَكَانِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ"
"And this was due to the Messenger of Allah ﷺ."
Reference: 14] Sahih Muslim, Book of Fasting, Chapter on the Permissibility of Delaying the Making Up of Ramadan Fasts, Hadith 1146.
This indicates that there is ample time for making up missed fasts, and they can be performed before the next Ramadan begins.
If there is such a delay in making up the fasts that the next Ramadan arrives, then one should observe the fasts of the current Ramadan first, and then make up the missed fasts of the previous Ramadan later. If the delay was due to a legitimate excuse, then only the making up is required; and if there was no legitimate excuse, then one must make up the fasts and also feed a poor person for each missed fast as expiation.
Reference: 15] Al-Mughni and Al-Sharh Al-Kabir 4/85-86. This issue is without evidence; making up is obligatory, and additionally feeding the poor is not required, see Al-Labab 294 (A.D.)
If a person had missed the fasts of Ramadan but passed away before the next Ramadan, then there is nothing upon him, as the delay in making up the fasts was permissible at the time of death.
If he passed away after the new Ramadan:
◈ If the delay in making up the fasts was due to a legitimate excuse (illness or travel), then there is no fast upon him.
◈ And if the new Ramadan arrived without any excuse, then a meal for one poor person will be required as expiation for each missed fast from his estate.
If a person has passed away and there were expiatory fasts due from him, such as:
◈ The obligatory fasts for the expiation of zihar, or
◈ The obligatory fasts due to not offering a sacrifice in Hajj al-Tamattu,
then no fasts will be observed on behalf of the deceased; rather, a meal will be provided to a poor person for each fast, to be fulfilled from the estate; because these were fasts for which there is no representation during one's lifetime, thus representation after death is also not valid. This is the opinion of most scholars.
Nazar Fasts on Behalf of the Deceased
If a person passes away and has missed fasts due to a vow, it is recommended that their guardian fast on their behalf, because it is narrated in Sahih al-Bukhari and Sahih Muslim:
"جاءت امرأة إلى رسول الله صلى الله عليه وسلم فقالت : يا رسول الله إن أمي ماتت وعليها صوم نذر ، أفأصوم عنها ؟ قال : أرأيت لو كان على أمك دين فقضيتيه ، أكان يؤدّي ذلك عنها ؟ قالت : نعم . قال : فصومي عن أمك . "
"A woman came to the Prophet ﷺ and said: O Messenger of Allah! My mother has passed away and she had vowed to fast, should I fast on her behalf? The Prophet ﷺ said: If your mother had a debt and you paid it off, would it be considered paid on her behalf? She said: Yes! The Prophet ﷺ said: Then fast on behalf of your mother."
Reference: 16] Sahih al-Bukhari, Book of Fasting, Chapter on One Who Dies and Has Fasts Due, Hadith 1953. And Sahih Muslim, Book of Fasting, Chapter on Making Up Fasts for the Deceased, Hadith 1148. And the wording is his.
Imam Ibn Qayyim رحمه الله states:
"Fasting on behalf of the deceased should be performed as a vow, and the obligatory fasts should not be observed. This is the position of Imam Ahmad رحمه الله and others. It is also reported from Hazrat Ibn Abbas رضي الله عنه and Aisha رضي الله عنها. Furthermore, both evidence and reasoning support this, because a vow was not originally obligatory according to Sharia, but the servant imposed it upon himself, which elevated it to the status of an obligation; for this reason, the Messenger of Allah ﷺ likened a vow to a debt.
Whereas fasting has been declared obligatory by Allah تعالى from the very beginning, and it is one of the pillars of Islam. There is no room for representation in it, just as representation is not permissible in the testimony of faith and prayer; the purpose of these acts is that the servant himself obeys and fulfills the right of worship for which Allah created him and commanded him. Therefore, it cannot be performed on behalf of another, nor can prayer be offered on behalf of another."
Sheikh al-Islam Ibn Taymiyyah رحمه الله states:
"Every fast should be compensated by feeding a poor person — this is the position of Imam Ahmad and Ishaq رحمه الله and others, and it is indeed correct. The obligation of the vow is upon him, thus after his death, it should be fulfilled by his guardian.
However, fasting in Ramadan is not obligatory upon a person who is unable or excused; rather, the excused person must feed a poor person. As for making up missed fasts, that is only upon the capable person, not the excused; therefore, after the death of the excused, there is no obligation of making up fasts upon the guardian. However, the fasts of vows, etc., should be observed on behalf of the deceased in light of the authentic Hadiths, by consensus."
The Rulings of Fasting in Old Age and Chronic Illness
Allah Almighty has made fasting in Ramadan obligatory upon Muslims. Those who are not excused should observe it on time. Those who are excused should make up the fasts provided they have the ability to do so on other days.
Here is a third category:
✔ Neither the ability to fast nor the ability to make up for it
For example, a very old person or a patient who has no hope of recovery.
For them, the concession is that they should feed a poor person for each day of fasting missed.
Allah, the Exalted, has stated:
﴿لا يُكَلِّفُ اللَّهُ نَفسًا إِلّا وُسعَها...﴿٢٨٦﴾... سورة البقرة
"Allah does not burden a soul beyond that it can bear."
Reference: 17] Al-Baqarah: 2/286.
He also said:
﴿وَعَلَى الَّذينَ يُطيقونَهُ فِديَةٌ طَعامُ مِسكينٍ...﴿١٨٤﴾... سورة البقرة
"And for one who is able to fast, a ransom (fidya) is to feed a poor person."
Reference: 18] Al-Baqarah: 2/184.
Sayyidina Ibn Abbas رضي الله عنه states:
"This verse applies to the elderly man and woman who do not have the ability to fast."
Reference: 19] Sahih al-Bukhari, Tafsir, Chapter on His saying (أَيَّامٍ مَّعْدُودَاتٍ), Hadith 4505.
However, those who miss fasting due to a temporary excuse—such as a traveler, or a patient who has hope of recovery, or a pregnant woman, or a nursing mother who fears weakness for herself or her child, or a woman in menstruation or postpartum—are all required to make up for the missed fasts. They should make up for the same number of days they missed later on.
Allah, the Exalted, has stated:
﴿ وَمَن كانَ مَريضًا أَو عَلىٰ سَفَرٍ فَعِدَّةٌ مِن أَيّامٍ أُخَرَ...﴿١٨٥﴾... سورة البقرة
"Yes, whoever is ill or on a journey, he should complete the count on other days."
Reference: 20] Al-Baqarah: 2/185.
The sick person who experiences hardship in fasting, or the traveler for whom shortening is permissible—abstaining from fasting is a recommended practice for them. Allah, the Exalted, has stated regarding them:
﴿فَمَن كانَ مِنكُم مَريضًا أَو عَلىٰ سَفَرٍ فَعِدَّةٌ مِن أَيّامٍ أُخَرَ ...﴿١٨٤﴾... سورة البقرة
"Yes, whoever is ill or on a journey, he should complete the count on other days."
Reference: 21] Al-Baqarah: 2/185.
This means that he should skip the fast and make up for the days he missed later. Therefore, it is stated:
﴿يُريدُ اللَّهُ بِكُمُ اليُسرَ وَلا يُريدُ بِكُمُ العُسرَ ...﴿١٨٥﴾... سورة البقرة
"Allah intends for you ease and does not intend for you hardship."
Reference: 22] Al-Baqarah: 2/185.
And when the Prophet ﷺ was given a choice between two matters, he would choose the easier one. It is narrated in Sahih al-Bukhari and Sahih Muslim:
"ليس مِن البِرِّ الصِّيامُ في السَّفَر"
"Fasting while traveling is not a righteous act."
Reference: 23] Sahih al-Bukhari, Book of Fasting, Hadith 1946 and Sahih Muslim, Book of Fasting, Hadith 1115.
If a traveler or a sick person for whom fasting is difficult still fasts, then despite the dislike, the fast will be valid; however, it is forbidden for a menstruating or postpartum woman to fast.
A pregnant or nursing woman should make up for the fasts she misses on other days. And if someone has missed fasts due to the care of a child, then in addition to making up the fasts, they should also feed a poor person for each missed fast.
Reference: 24]. The author's stance on this issue is without evidence; a pregnant and nursing woman should make up those fasts on other days. If she is unable to do so, then she should feed a poor person for each fast missed, see Al-Labab p. (ع.د)
Allamah Ibn Qayyim رحمه الله states that the fatwa of Sayyidina Ibn Abbas رضي الله تعالیٰ عنہ and some other Companions رضي الله عنهم اجمعین is: A pregnant or nursing woman may skip fasting if she fears for her children and should feed a poor person for each missed fast, and they are also required to make up the missed fasts.
Reference: 25]. A'lam al-Muwaqqi'in: 3/190.
A fast may be broken to save a life, for example, if someone is drowning, one may jump into the river/stream to save them.
Ibn Qayyim رحمه الله states:
"There are four reasons for breaking the fast: (1) Travel (2) Illness (3) Menstruation (4) Fear of someone's death due to fasting, such as a breastfeeding or pregnant woman, or saving someone from drowning."
Rules Regarding the Intention for Obligatory and Voluntary Fasts
It is necessary for a Muslim to make the intention for obligatory fasts at night, such as the fast of Ramadan, the fast of expiation, or the fast of a vow. The method of intention is to firmly resolve in the heart that one will fast the next morning for Ramadan or its makeup, or for a vow/expiation.
The Prophet ﷺ said:
"إِنَّمَا الأعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى"
"Actions are judged by intentions, and every person will be rewarded according to their intention."
Reference: 26] Sahih al-Bukhari, Book of Revelation, Chapter on How Revelation Began, Hadith 1. And Sahih Muslim, Book of Leadership, Chapter on His Saying: 'Indeed, actions are by intentions.'
It is narrated from Sayyida Aisha رضي الله عنها that the Messenger of Allah ﷺ said:
"مَنْ لَمْ يُجْمِعْ الصِّيَامَ قَبْلَ الْفَجْرِ فَلا صِيَامَ لَهُ "
"Whoever does not intend to fast before the dawn, his fast is not valid."
Reference: 27]. Al-Sunan Al-Kubra by Al-Bayhaqi 4/203. And Sunan Al-Nasa'i Al-Siyam mentions the difference of opinion among scholars regarding the narration of Hafsa in this matter, Hadith 2333 from Hafsa رضي الله عنها.
In light of this narration, it is necessary to make the intention for obligatory fasting at night. If someone wakes up after midday and has not eaten or drunk anything after the dawn, then makes the intention to fast, this method is not valid for obligatory fasting; however, a voluntary fast can be observed in this manner.
The intention for a voluntary fast can be made during the day. Sayyida Aisha رضي الله عنها narrates that one day the Messenger of Allah ﷺ came and asked:
"هَلْ عِنْدَكُمْ شَيْءٌ؟» فَقُلْنَا: لَا، قَالَ: «فَإِنِّي إِذَنْ صَائِمٌ"
"Do you have anything to eat?" We said: No! Then he ﷺ said: "Then I will fast."
Reference: 28]. Sahih Muslim Al-Siyam, Chapter on the permissibility of voluntary fasting during the day before noon, Hadith 1154.
This narration indicates that the Prophet ﷺ was not in a state of fasting on the first day, which is why he inquired about food; and it also serves as evidence that delaying the intention for a voluntary fast after the morning is permissible. Furthermore, it becomes clear that the narrations which prohibit this are specific to obligatory fasts.
The intention for a voluntary fast during the day is only valid if no actions that contradict fasting have occurred before the intention, meaning that nothing has been eaten or drunk after the second dawn; otherwise, the fast will not be valid.
ھذا ما عندی والله اعلم بالصواب
