Invalidators of Fasting: What You Need to Know
The invalidators Part 4
Matters concerning which there is differing, although the stronger opinion is that these matters do not invalidate the fast:
Voluntary ejaculation outside sexual intercourse
Most of the scholars consider this to be an invalidator, whether it occurs by means of masterbation, fondling, looking lustfully, etc., however, the stronger opinion is that this does not invalidate the fast, as was the view of Ibn Ḥazm, Aṣ-Ṣan’āni, Sheikh Albāni, Sheikh Muqbil, and others.
Those who hold this to be an invalidator cite two main evidences to support this view:
The first: the ḥadīth of Abū Hurairah raḍhiyallāhu ’anhu, that the Prophet ﷺ said, “Allāh the Exalted said: ‘…He (the fasting person) abstains from his food, drink, and desire for My sake.’”[Bukhāri & Muslim]
They said, ejaculation is a form of sexual desire due to the ḥadīth of Abū Dharr raḍhiyallāhu ’anhu that the Prophet ﷺ said: “having sexual intercourse (with one’s spouse) is a form of Ṣadaqah. They (the Companions) asked: O Messenger of Allāh, a person is rewarded for satisfying his desire? He said: Tell me, if he were to place it in Ḥarām, would he not be sinful? Similarly, if he were to place it in Ḥalāl, he will be rewarded.” [Muslim]
Sheikh ’Uthaymīn raḥimahullāh said: “If he were to place it”, i.e. referring to the sperm. [Sharḥ Al-Mumti’]
The second evidence: Qiyās (analogy) to sexual intercourse, since the objective of sexual intercourse is ejaculation. Rather ejaculation is a greater way of satisfying one’s desire than mere sexual intercourse.
Counter-arguments:
(1) There’s no clear textual evidence proving that this invalidates the fast. Had it been from the matters which invalidate the fast, the Prophet ﷺ would have made it clear, and the Companions would have conveyed that to the Ummah just as they conveyed the rest of his teachings.
(2) The ḥadīth of Abū Hurairah raḍhiyallāhu ’anhu mentions: “he abstains from his food, drink, and desire for My sake”; desire (shahwah) is a general term which includes various forms, some of which do not invalidate the fast. So how do we determine what is included, such that the fast is invalidated, and what is excluded, such that the fast is not invalidated?! Aside from sexual intercourse, which is an invalidator by consensus, we have no clear evidence to establish whether any other form of ‘desire’ invalidates the fast.
footnote: The Prophet ﷺ used to kiss and fondle his wives while fasting.
(3) As for the use of Qiyās (analogy), then this is not applicable because intercourse invalidates the fast whether a person ejaculates or not!
(4) Another clear difference between the two is the fact that some of those who hold this view do not obligate kaffārah in the case of voluntary ejaculation as they do with sexual intercourse. If they were the same, surely the rulings would also be the same with regards to Kaffārah! As for their saying, voluntary ejaculation is a greater form of satisfaction than sexual intercourse, we say: all the more reason why Kaffārah is incumbent in the case of voluntary ejaculation!
(5) There are numerous reports from some of the Companions which fall contrary to their view. For example: when ’Ā’ishah raḍhiyallāhu ’anhā was asked: what is a man allowed to do with his wife while fasting? She said, “Everything except intercourse.” Likewise, when Jābir ibn Zaid raḍhiyallāhu ’anhu was asked about a man who ejaculated after looking at his wife in a lustful manner; does this invalidate his fast? He said, “No, he must complete his fast.” Also, Ibn Mas’ūd raḍhiyallāhu ’anhu used to fondle his wife in the middle of the day while fasting. [These reports are collected in As-Silsilah Aṣ-Ṣaḥīḥah under ḥadīth No. 219]
(6) The basic principle is that the fast remains valid unless there is evidence to indicate otherwise.
Note: Remember, this is not a matter of something being Ḥalāl or Ḥarām, rather it is a matter of whether something invalidates the fast or not. Otherwise, ejaculation through any means other than one’s spouse is completely Ḥarām.
Note: Even though voluntary ejaculation outside intercourse does not invalidate the fast, it still reduces the reward of fasting just like engaging in any other sin. The Prophet ﷺ said: ”Whoever does not give up forged speech and evil actions, Allāh is not in need of him leaving his food and drink (i.e. Allāh will not accept his fast).” [Bukhāri] Similarly, he ﷺ said: “There are people who fast and get nothing from their fast except hunger, and there are those who pray and get nothing from their prayer but a sleepless night.” [Ibn Mājah – graded ‘Ṣaḥīḥ’ Sheikh Albāni in ‘Ṣaḥīḥ Ibn Mājah’]
Cupping (Ḥijāmah)
Most of the scholars hold the view that this does not invalidate the fast, and this is the stronger opinion.
Those who consider this to be an invalidator cite as evidence the statement of the Prophet ﷺ: “The cupper and the one cupped have both broken their fast.” [Aḥmad – authenticated by Sheikh Muqbil in Al-Jāmi’ Aṣ-Ṣaḥīḥ]
Counter-arguments:
(1) It is authentically reported on the authority of ibn ’Abbās raḍhiyallāhu ’anhu, who said: “The Prophet ﷺ performed Ḥijāmah while fasting.” [Bukhāri]
This proves that cupping does not invalidate the fast.
(2) Ash-Shāfi’ee mentioned in ‘Al-Umm’ that the ḥadīth of Shaddād was abrogated by the ḥadīth of Ibn ’Abbās.
(3) It was narrated on the authority of Thābit Al-Bunāni raḥimahullāh that Anas ibn Mālik raḍhiyallāhu ’anhu was asked: “Did you (the companions) used to dislike cupping for the fasting person? He said: “No, only if it causes weakness.” [Bukhāri]
(4) The ḥadīth of Shaddād should not be taken literally, rather what’s intended is, cupping can cause someone to break their fast; it may cause the one who is cupped to break his fast due to the weakness he feels after cupping, and it may cause the cupper to break his fast due to the blood reaching his throat as a result of sucking [*]. This response was given by Al-Baghawi & Al-Khaṭṭābi
footnote: They did not have suction pumps at that time, so they had to suck up the blood manually using the mouth
(5) Al-Khaṭṭābi said, أفطر can mean to enter, or come close to entering the time of Ifṭār. So perhaps the cupping session occurred just before Maghrib.
(6) Rather than choose one over the other, it’s possible to combine between the two ḥadīths, as stated by Ash-Shawkāni in An-Nayl. If we do so, we come to the conclusion that, Ḥijāmah does not invalidate the fast, but it is disliked if it causes weakness and fatigue.
This includes all other forms of blood release, such as blood donation, bloodletting, etc.
Using eye drops does not invalidate the fast, because it does not fall under eating or drinking. Also, the eyes are not an inlet leading to the stomach. Even if after using eye drops, one finds some after-taste in his throat, it still does not invalidate the fast, because it’s possible for a person to rub Colocynth on his feet and still find its taste in his mouth & throat; which is why Aṣ-Ṣan’āni raḥimahullāh said, not every taste that is felt in the throat invalidates the fast. [Subul As-Salām,]
Applying kohl does not invalidate the fast even if one finds the taste in his throat, due to lack of authentic evidence to prove otherwise.
Using ear drops does not invalidate the fast for the same reasons as eye drops.
Administering medicine through the rectum does not invalidate the fast because there’s no evidence to suggest otherwise.
Note: This includes colonoscopy.
Inserting a urinary catheter does not invalidate the fast, because it does not come under eating or drinking.
An endoscopy procedure does not break the fast because it does not remain in the stomach, unlike eating and drinking. However, if lubrication or any form of substance is applied before insertion, this invalidates the fast, thus it is not permissible to use it during an obligatory fast except in the case of necessity. [Sharḥ Al-Mumti’]
Using toothpaste does not invalidate the fast, as long as one does not intentionally swallow it.
Final note:
With regards to these matters of differing opinions, especially those where the evidence is strong on both sides, a Muslim should tread the safest path and delay what he needs of them until after breaking his fast. But if that is too difficult, or delaying it would cause him harm, then there’s no blame on him.