Contingencies of fasting
As the title of the piece suggests, we intend to discus some unforeseen circumstances that might arise in the course of a Muslim’s observance of fasting. Like prayer, Ramadan is not without issues that prompt believers to ask questions from time to time about certain puzzling aspects that border on its validity. We attempt here […]
As the title of the piece suggests, we intend to discus some unforeseen circumstances that might arise in the course of a Muslim’s observance of fasting. Like prayer, Ramadan is not without issues that prompt believers to ask questions from time to time about certain puzzling aspects that border on its validity. We attempt here to answer some of such questions.
The four schools of law are united in their views that whoever, out of forgetfulness, eats during the daytime in Ramadan shall complete his/her fasting to sunset; and shall not be required to pay it back or expiate for it with a sixty days of consecutive fasting. The reason for this position of the scholars include a reference to the thirty-ninth hadith of Annawawi’s forty traditions in which the Prophet (SAW) said, “Allah (for my sake) overlooks the mistakes and forgetfulness of my ummah (community), and what they are forced to do”. The Prophet (SAW) in another hadith related by Abu Hurayrah said, “Whoever out of forgetfulness eats or drinks (in Ramadan) should complete his fasting; verily it is Allah who fed or gave him to drink”.
If for unavoidable reasons or unpredicted circumstances, daybreak (fajr) caches up with a believer while he is in a state of major ritual impurity (junub), his fasting for the day still remains intact. Those who share in this opinion include Ali bn Abi Talib, Ibn Mas’ud, Zaid bn Thabit, Ibn Abbas and Ibn Umar. Aisha (RA) and Umm Salamah (RA), wives of the prophet (SAW), both relate that the prophet (SAW) used to get up in the morning with junub from intercourse and not from a dream in Ramadan, and would continue with the day’s fast. The fast is not vitiated as long as the state of major impurity did not occur after daybreak. But if one carelessly and disobediently engages in lustful thoughts or actions after daybreak and consequently enters into a state of junub, he is of course guilty of a great sin. Such a depraved Muslim is required to expiate for his transgression by observing sixty days of consecutive fasting. May Allah (SWT) protect us from the temptations of the devil, amin. This is why we must avoid watching films at the daytime while fasting no matter how friendly they may appear to be. We must also shun circumstances that could expose us to temptations.
Although there are prophetic traditions that permit a believer while fasting to kiss his wife, we are of the opinion that such an act should be reserved till after breakfast at sunset for the obvious reason that contemporary believers especially young men may not be able to hold themselves with the same amount of restraints exercised by companions of the prophet (SAW). Malik (RA) relates from Yahaya ibn Sa’eed that Atika, wife of Umar bn Khatttab (RA) used to kiss Umar’s head while he was fasting and Umar never stopped her. Abdullahi bn Abbas (RA) was once asked about kissing when fasting and he replied that such could only be allowed for the old and not for the young. It would thus be in our interest to refrain from kissing our wives during the day while fasting considering the risk involves.
The use of chewing stick (siwak) to brush the teeth is allowed during Ramadan both in the daytime and after sunset provided such a stick is devoid of any efficacious taste. The use of siwak is a prophetic tradition that always precedes ablution. Scholars who disagree with the use of siwak in the daytime during Ramadan base their argument on two prophetic traditions. First is the hadith of the Prophet (SAW) reported by Baihaqi, which states “siwak” should be used at the beginning of the day and not at the tail end of it”. Second is the hadith in which the Prophet (SAW) said, “The odor from the mouth of a fasting believer is more pure in the sight of Allah than the fragrance of scent”. The first hadith quoted above is a weak one. As for the second hadith, it is pertinent to clarify that the use of siwak does not kill the mouth odor but instead cleanses the teeth. Therefore, siwak can be used during Ramadan at daytime provided nothing from it will be swallowed down the throat including blood that may gush from the gums in the process of brushing the teeth. Nonetheless, scholars are united in their opinions, which disapprove of the use of toothpaste at daytime during Ramadan. Toothpastes have strong flavours that can, without our knowledge, penetrate our throats down to the intestines. We thus advise believers to abstain from the use of paste, while fasting, to brush their teeth during the day.
The use of perfume does not vitiate fasting. However, it is advisable to refrain from using it if there are tendencies that could bring about nausea or similar circumstances pungent enough to jeopardize one’s fast. It is also permitted for a fasting believer to swim in the river or a swimming pool if there is cause for that provided such an act would not lead him to do anything that would amount to disobeying Allah’s divine injunctions. Of course, Islam does not object to fishermen who earn their living through fishing that naturally requires swimming. However, they must be mindful of their state of fasting and guard against sipping water. Taking bath during the daytime is also allowed while observing fast. It is also permitted for a believer, while fasting, to pour cold water on the head under harsh weather conditions. Allah (SWT), as we read in the Qur’an, does not place a burden on a soul greater that it can bear.
Scholars in their legal opinions (fatwah) permit the use of inhaler by asthmatic patients during the day while fasting on the basis that its contents do not reach the intestines but rather go to the lungs. In the same wise, injections received for medication during the daytime in Ramadan do not vitiate the fast except if the contents of the injection are composed of elements that have nutritional values for the body. Blood can be donated while fasting provided the quantity to be given will not incapacitate the donor as to break his fast. However, in situations of life and death, which require a quantity that would make it impossible for the donor to continue with the day’s fast, there is concession for him to eat and drink for the rest part of the day after donating the blood. He is required to pay it back at a later date after Ramadan. May Allah (SWT) guard us against anything that will vitiate our fast, amin.