Understanding the Invalidators of Fasting in Ramadan: Part 2

Invalidators of Fasting: What You Need to Know

The Invalidators Part 2

The fourth invalidator: Vomiting deliberately

The evidence for this is:

• (1) The ḥadīth of Abū Ad-Dardā’ and Thawbān raḍhiyallāhu ’anhumā, that: “Allāh’s Messenger ﷺ vomited, so his fast became invalidated.” [Abū Dāwūd – graded ‘Ṣaḥīḥ’ by Sheikh Albāni and Sheikh Muqbil]
• (2) The ḥadīth of Abū Hurairah raḍhiyallāhu ‘anhu, that Allāh’s Messenger ﷺ said: “Anyone who is overcome by vomiting does not have to make up the fast, but whoever vomits intentionally must make it up.” [Tirmithi and others – graded ‘Ṣaḥīḥ’ by Sheikh Albāni]

Note 1: Vomiting is to remove what is inside the stomach through the mouth. This may occur voluntarily, in which case the fast is invalidated, or involuntarily, in which case the fast is not invalidated, as long as one does not swallow any of it intentionally.

Benefit: Sheikh ’Uthaymīn raḥimahullāh mentioned four ways by which a person can cause himself to vomit: (1) looking at something disgusting, (2) smelling something foul, (3) pressing the stomach, or (4) inserting one’s finger into the back of the throat. [Sharḥ Al-Mumti’] 

Benefit: Sheikh ’Uthaymīn raḥimahullāh mentioned that a person who eats something forgetfully while fasting, enters into one of two categories:

• (1) The food is still in his mouth, in which case he has to spit it out.
• (2) The food has reached the stomach, in which case he is not required to take it out, and if he takes it out by way of vomiting, his fast is invalidated. [His Majmū’ (19/272)]

Note 2: The differing in this issue stems mainly from the ḥadīth of Abū Hurairah raḍhiyallāhu ’anhu; those who hold this ḥadīth to be authentic (which is the stronger opinion due to the supporting narrations) establish that intentional vomiting invalidates the fast, whereas those who see it to be weak state that intentional vomiting does not invalidate the fast. As for the ḥadīth of Abū Ad-Dardā’ and Thawbān, although the ḥadīth is authentic, it is not as explicit as the ḥadīth of Abū Hurairah; because it’s possible to interpret it as: the Prophet ﷺ vomited, and due to becoming he broke his fast; so the act of vomiting itself did not invalidate his fast. Likewise, there’s no mention in the ḥadīth that he vomited deliberately! Nonetheless, most of the scholars, including the four great Imāms, hold the view that intentional vomiting invalidates the fast. 

Benefit: Ibn ’Abbās raḍhiyallāhu ’anhu said: “Fasting is invalidated by things which enter (the body), not by things which exit (the body).” [Reported by Al-Bayhaqī with an authentic chain] This is something which the opposite side use to justify their view (that vomiting does not invalidate the fast). 

Note 3: If a person becomes sick while fasting and needs to vomit, he is not sinful for this, but he has to do Qaḍhā (make up) for this day just like the sick person. But if he makes himself vomit without there being any need to do so, he has comiited a major sin, and there’s no opportunity for Qaḍhā in this case.  

The fifth invalidator: Apostasy

If a person commits apostasy while fasting, their fast is invalidated. The Proof for this is the statement of Allāh Almighty (translated meaning): “It has already been revealed to you—and to those ˹prophets˺ before you—that if you associate others ˹with Allāh˺, your deeds will certainly be void and you will truly be one of the losers.”

If this Āyah was addressed to the Prophets and Messengers, all the more reason why it applies to everyone else besides them. 

Note: Ibn Qudāmah raḥimahullāh said: “We don’t know of any differing amongst the people of knowledge concerning the one who leaves Islām while fasting; that his fast is invalidated…whether his apostasy is based on Kufr beliefs, or doubting in matters which take a person out of the fold of Islām, or uttering words of Kufr, or due to mocking or otherwise.” [Al-Mughnī (4/369)] 

The sixth invalidator: Intention to break the fast

If a person intends to break their fast, their fast is nullified – even if they don’t eat or drink. This is because the Prophet ﷺ said: “Actions are judged according to intentions, and everyone will be rewarded according to what he intended.” [Bukhāri & Muslim]. 

Also, Niyyah is a condition that has to be maintained throughout the fast. If the Niyyah is invalidated during any part of the fast, this portion becomes invalid; and if this portion becomes invalid, the whole fast becomes invalid; because fasting is one indivisible act. 

The seventh invalidator: Menstruation and post-natal bleeding 

If a woman comes on her menses while fasting, her fast is automatically nullified. If she continues fasting in this state, she would be committing a major sin. 

The Prophet ﷺ asked a group of women: “Is it not true that a woman can neither pray nor fast during her menses?” The women replied in the affirmative. So he ﷺ said, “This is the deficiency in her religion.” [Bukhāri]

Note: An-Nawawī raḥimahullāh said: “The Ummah is unanimously agreed that fasting is Ḥarām in the case of menstruating women and women experiencing post-natal bleeding, and that their fast is invalid…The Ummah is also unanimously agreed on the fact that she has to make up for any missed Ramaḍhān fasts. The Ijmā’ was relayed by Tirmithi, Ibn Al-Mudhir, Ibn Jarīr…” [Al-Majmū’ (2/386)]

Summary:

In total, there are are EIGHT matters which invalidate the fast; they are:

Eating

Drinking

Anything which takes the same ruling as eating and drinking

Sexual intercourse

Vomiting intentionally

Apostasy

Intention to break the fast

Menstruation and post-natal bleeding