When Ramadan arrives, medical questions often arise that cause us to hesitate. “If I have a toothache and swallow medicine, my fast is obviously broken. But what if I get an injection?” or “Is it okay to use ear drops during the day?”
This doubt is actually rooted in a very basic fiqh rule: the rule of the entry of an object (Al-‘Ain) into a body cavity (Jauf).
In the authoritative Shafi’i fiqh book, Asna al-Matalib Syarah Rawd at-Talib by Sheikh Zakariyya al-Anshari (Volume 1, pp. 414-418), the rules regarding this matter are explained in great detail. He distinguishes between Orifices that “penetrate” the body and those that are merely pores. Let us examine his explanation so that our fasts are more peaceful and valid according to Islamic law.
1. Basic Principle: Object (‘Ain) vs Effect (Atsar)
Before discussing specific cases, we need to understand the general rule. Sheikh Zakariyya explains that fasting is invalidated if an object enters the body, not just its effects.
What is meant by ‘Ain?
A person’s fast is invalidated if a physical object (‘ain) enters the body cavity (jauf) through an open orifice (manfadh), done intentionally, and while aware that one is fasting.
This object does not have to be food. Even small objects that are not commonly eaten can invalidate the fast.
In Asna al-Matalib, it is stated:
فرع: (يفطر) الصائم أيضا (بوصول عين) وإن قلت كسمسمة ولم تؤكل عادة كحصاة (من الظاهر في منفذ) بفتح الفاء (مفتوح عن قصد)… (إلى ما يسمى جوفا)
Meaning: “And the fast of a person is invalidated by the arrival of an object (‘ain), even if it is as small as a sesame seed and not normally eaten, such as a pebble, from the outside through an intentionally opened hole… into what is called the cavity (jauf).”
The difference with Effects (Atsar)
On the contrary, if only the effect or trace (atsar) enters, not the object itself, then the fast is NOT invalidated.
An example is smelling the aroma or tasting food (without swallowing).
وخرج بالعين الأثر كوصول الريح بالشم إلى دماغه والطعم بالذوق إلى حلقه
Meaning: “Excluded from the word ‘object’ are effects/traces, such as the arrival of aroma to the brain through smell and taste to the throat through tasting.”
So, smelling food or tasting food on the tip of your tongue and then spitting it out (leaving only the taste) does not invalidate your fast.
2. Understanding Body Cavities (Manfadh) and Cavities (Jauf)
The key to this discussion is the concept of an Open Orifice. The fast is only invalidated if substances enter the body through its natural open passageways. Where are these passages located?
a. Ears and Nose
Be careful with these two organs. Inserting something into the ear or nose can invalidate fasting if it exceeds a certain limit.
- Nose: The boundary is the base of the nostrils or the back of the nasal cavity (Khaisyum). If water or medicine enters beyond this point, it is invalid because it is considered a cavity.
- Ears: If you put medicine or an object into your ear that reaches the inner part (ear canal), your fast is invalidated. The reason is that the ear has a passageway to the brain (khariithah ad-dimagh) or skull.
The original text reads:
قوله: (فرع لو أدخل) الصائم (في أذنه… شيئا فوصل إلى الباطن أفطر)… لأنه نافذ إلى داخل قحف الرأس وهو جوف
Meaning: “If a fasting person puts something in his ear… and it reaches the inner part, then it is invalid… because it penetrates the skull and that is a cavity.”
b. Mouth and Throat
For the mouth, the boundary is the makhraj (place of articulation) of the letter Ha’ (ح). This part is called the outer boundary (zhahir).
- If phlegm or objects are still on the outer edge (mouth/tongue), they may be discarded.
- If the object passes through the throat (hulqum) into the stomach, then it is invalid.
Understanding the boundaries between the ‘zhahir’ (outer) and ‘batin’ (inner) of the throat is very important, not only for medication, but also for everyday issues such as phlegm. Learn about the differences in the article Throat boundaries and the law of swallowing phlegm.
c. Front and Back Passages (Qubul & Dubur)
Administering medication through the rectum (such as hemorrhoid suppositories or enemas) invalidates the fast.
قوله: (و) يفطر (بالحقنة) وهي الأدوية المعروفة أي بوصولها الجوف
3. Medical Cases: Injections, IVs, and Eye Drops
This is the most popular question today. How does this classic book view modern medicine?
Law on Injections and Infusions
The good news is that the majority of Shafi’i scholars, based on this text, rule that injections and infusions DO NOT invalidate fasting.
Why? Doesn’t the liquid enter the body?
That’s right, but the liquid enters through the pores (masamm) or is injected through the veins/muscles, not through natural open Orifices (manfadz maftuh).
Sheikh Zakariyya explained an interesting analogy about oil seeping into the body:
قوله: (وما) أي ولا بما (تشربته المسام)… (وإن وصل إلى الجوف) لأنه لم يصل في منفذ مفتوح فأشبه الانغماس في الماء
Meaning: “And it is not invalidated by what is absorbed by the pores… even if it reaches the cavity, because it does not enter through an open hole, it is like soaking in water.”
So, even though the infusion fluid enters and refreshes the body, because the route is not through the mouth, nose, or rectum, but through a needle prick in the skin (pores), fasting remains valid.
Law on Eye Drops (Celak)
Using eye drops or eye ointment also does NOT invalidate fasting, even though we sometimes feel the bitterness of the medicine in our throat.
The reason is that the eye is not a hole that has a passageway to the stomach (jauf).
قوله: (ولا) يفطر (بالكحل) أي بوصوله العين وإن وجد بحلقه منه طعما لأن العين ليست جوفا ولا منفذ منها للحلق
Meaning: “And it is not invalidated by arrival of the kohl/medicine into the eye… even if he feels it in his throat, because the eye is not a cavity and there is no passage from it to the throat.”
The Law of Treated Wounds
What if there is a wound on the head or stomach and then given medicine?
- If the wound penetrates the membrane of the brain (Ma’mumah) or penetrates the abdominal cavity (Jaifah), then the medicine is inserted there, then it is invalid.
- If the wound is only in the flesh (such as in the thigh or calf), even if it pierces the bone marrow, it is not invalid, because the thigh is not a body cavity.
4. Exceptions: Forgiven Items (Ma’fu)
Islam is a religion that makes things easy. Not all things automatically invalidate one’s fast if the conditions are difficult to avoid. The book Asna al-Matalib mentions several things that are forgiven:
- Road Dust & Flour Sifting: If we are on the road and accidentally inhale dust, or are sifting flour and the powder is inhaled into the throat, the fast remains valid. (ولا يفطر بغبار الطريق وغربلة الدقيق) لعدم قصده لهما ولعسر تجنبهما)
- Food Remnants Between Teeth: If there are food remnants on the teeth that are carried away by saliva and swallowed naturally, and are difficult to separate/remove, then it is forgiven. But if the food remnants are large and easy to remove, they must be removed.
- Swallowed Mouthwash (Accidentally): The residual taste of water after rinsing (atsar) does not invalidate fasting. Even if a small amount of water is swallowed accidentally (not due to excessive rinsing), it is forgiven.
Summary Table of Laws on Objects Entering the Body
Here is a quick guide based on the details above:
| Type of Object / Action | Fasting Status | Fiqh Reason (Asna al-Matalib) |
|---|---|---|
| Injection / Infusion | Valid (Not Invalid) | Enters through the pores/skin, not an open wound. |
| Eye Drops | Permissible (Not Invalid) | The eye is not a passageway to the abdominal cavity. |
| Ear Drops | Invalid | If the medicine enters the inner part (inner ear). |
| Nasal Drops | Invalid | If it enters past the base of the nose (khaisyum). |
| Asthma Inhaler | Invalid (Caution) | Because it sprays a substance (‘ain) into the respiratory tract. |
| Enema (Through the Rectum) | Invalid | The rectum is an open passage to the abdominal cavity. |
| Swallowing Pure Saliva | Valid (Not Invalid) | Difficult to avoid (‘usr at-taharruz). |
| Swallowing Pebbles/Seeds | Invalid | An object (‘ain) enters the cavity intentionally. |
FAQ: Frequently Asked Questions About the Rules of ‘Ain
I accidentally swallowed a mosquito or fly while yawning. Is my fast invalidated?
It is not invalid. This is analogous to the entry of road dust, which is difficult to avoid (ma'fu). There is no element of intent there.
Does a COVID-19 swab test invalidate fasting?
Based on the text of this book, which states: "If a person who is fasting puts something into their nose… and it reaches the inner part (the khaisyum limit), then it is invalid," then a swab that enters the nose has the potential to invalidate the fast.
Is it okay to use medicated oil or balm?
It is permissible and does not invalidate the fast. The feeling of cold or heat inside the body is only the effect of absorption through the pores (tasyarrub al-masam), not something that enters through the orifices.
Through this analysis of the book Asna al-Matalib, we come to understand that Islamic law is very logical and detailed. The key lies in the definitions of cavity (Jauf) and hole (Manfadh). As long as our treatment or activities do not involve the insertion of objects into these vital Orifices, insha’Allah our fast will be valid.
In addition to the entry of objects into the body cavity, fasting can also be invalidated by sexual activity. Make sure you also understand the laws of sexual intercourse, masturbation, and kissing your partner during fasting so that your worship is protected from all sides.
The discussion regarding injections and medication is only one aspect of the jurisprudence of fasting. To understand the bigger picture, please read our main guide on Things That Invalidate Fasting: A Complete & Detailed Guide.
May this explanation be useful and add to the solemnity of our worship. Don’t forget to always consult with experts if you encounter a case that is doubtful.
And Allah knows best.
Reference
al-Anṣārī, Zakariyā. The Essence of Aspirations in the Explanation of Rawḍ al-Ṭālib. With commentary by Ahmad al-Ramli. Edited by Muhammad az-Zuhrī al-Ghamrawi. Cairo: al-Matba’ah al-Maymaniya, 1313 AH. Reprinted by Dar al-Kitab al-Islami.
