What are the haram acts for a fasting person? What is forbidden during fasting? What are the rules of fasting in islam? What is the rule of ramadan fasting?
Things that are Reprehensible for a Fasting Person
1) It is makrūḥ to feel the taste of something and chew something without an excuse. For there is a danger of swallowing something taken into the mouth. However, if the husband is ill-tempered due to the cooked food or if there is a danger of being deceived due to a food item to be bought, then the food may be tasted. However, it is imperative to feel the taste only by tongue and make certain that nothing goes into the throat.
2) It is makrūḥ for a fasting person to chew a pre-chewed, non-sweet, white, non-breakable gum. It is also not permissible to chew a new gum because a person who chews gum can be accused of not fasting by society. Moreover, by the first chewing of gum, which is mixed with a significant amount of sweetener, fasting is broken due to swallowing this type of sugar and sweetener.
In fact, chewing gum is considered inappropriate for men, even when they are not fasting. However, covertly chewing due to an excuse is excluded.
3) It is makrūḥ for the spouses who do not have a strong will to kiss or hug each other. For this behavior may lead to committing an act that will break the fast. In principle, kissing one’s spouse does not harm the fast. As a matter of fact, Aisha reported that the Messenger of Allah (saw) kissed and joked with his wives while fasting.[1] However, it is makrūḥ for a fasting person to hug his wife when they are naked, whether they have a strong will or not. This is called “fāḥish mubāsharat (excessive closeness)”.
4) It is makrūḥ to do things that may weaken a person’s body, such as having blood drawn from a vein or bloodletting (ḥajamat) treatment. Yet, it is not considered makrūḥ if it does not weaken the body. However, it is more appropriate to delay it until after ifṭār.
5) According to the majority of the Ḥanafis, it is appropriate for a fasting person to clean their teeth with wet or dry miswak. According to Abu Yusuf, it is makrūḥ to use a miswāk moistened with water.[2]
Mouth and teeth cleaning are done for the purpose of removing the residue of the eaten food or drink. After the saḥūr meal, cleaning the mouth and teeth with a miswāk or brush may be sufficient until the evening. Because it is out of the question for a fasting person to put anything in his mouth, yet, it is sunnah to draw water to the mouth three times each time one performs wuḍū. A fasting person should just be careful not to swallow sweeteners existing in the toothpaste.
According to Shafiʿis, it is makrūḥ to use a miswāk from the time of zawāl until sunset. The evidence is the following hadith, “By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk.”[3] This smell is related to the time after the zenith because the smell of the mouth before noon is the result of food, and the one after the zawāl time is the result of the act of worship.[4]
6) If a fasting person wakes up in the morning in the state of janābah or has a wet dream during daytime sleep, it does not harm the fast. However, it is more virtuous to perform ghusl at night if possible. For by doing this, the fasting commences in a ritually clean state.
7) Washing to cool off or being wrapped in a wet cloth does not harm fasting according to Abu Yusuf. This is the preferred view of the Ḥanafi school for it helps to do worship. According to Abu Ḥanīfah, it is makrūḥ to draw water into the mouth or nose to cool off or to wash with cold water.
8) It is not makrūḥ for a fasting person to smell something like rose, musk, and essence. Yet, according to the three schools except for the Ḥanafis, it is makrūḥ to put on perfume to smell it.[5]
9) Having blood drawn or cupping does not invalidate the fast, but it is makrūḥ if it breaks the fasting person’s resistance and causes him weakness. It is reported that the Prophet had blood drawn and cupping done while he was in the state of iḥrām and fasting.[6]
[1] Ibn Maja, Ṣiyām, 19; Muwaṭṭā’, Ṣiyām, 13; Aḥmad ibn Ḥanbal, VI, 463.
[2] See Ibn Abidīn, ibid, II, 153-155; al-Shurunbulālī, ibid, p. 114 ff.; al-Zuhaylī, ibid, II, 636 ff.
[3] Al-Bukhari, Ṣawm, 2, 9, Libās, 78; Muslim, Ṣiyām, 162-164; al-Tirmidhī, Ṣawm, 54; al-Nasā’ī, Ṣiyām, 41-43.
[4] Al-Shirbinī, Mughni al-Muḥtāj, I, 431, 436.
[5] Al-Shirbinī, ibid, I, 431, 436; Ibn Qudāmah, Mughnī, III, 106-110; al-Zuhaylī, ibid, II, 638, 639.
[6] Al-Bukhari, Ṭibb,11, Ṣayd, 11, Ṣawm, 22; Abū Dawūd, Ṣawm, 28, 29, 30; al-Tirmidhī, Ṣawm, 59, 61; Ibn Maja, Ṣiyām, 18.
Source: Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications