Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever does not give up false speech and acting upon it, Allah has no need of him giving up his food and drink." [Narrated by Bukhari]

(1) The statement: "False speech" – Scholars have differed regarding whether backbiting, tale-carrying, and lying invalidate the fast. The majority of scholars hold that these actions do not invalidate the fast, but avoiding them is part of perfecting the fast. The statement: "Allah has no need" is a metaphor indicating that the fast is not accepted. The hadith – "Three things break the fast" – is interpreted by consensus to mean the loss of reward, as backbiting is a sin related to the tongue, and such sins do not affect the validity of the fast. This is the summary of what is mentioned in ‘Umdat al-Qari’, ‘Al-Mirqat’, ‘Rad al-Muhtar’, and ‘Umdat al-Ri’ayah’.

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "How many people fast and gain nothing from their fast except hunger, and how many people pray at night and gain nothing from their prayer except sleeplessness." [Narrated by Al-Darimi]

Aisha (may Allah be pleased with her) said: "The Messenger of Allah (ﷺ) used to kiss and embrace while fasting, and he was the most in control of his desires among you." [Agreed upon]

(2) The statement: "He used to kiss" – There are various narrations and reports on this matter, some indicating permissibility, others indicating prohibition, and some differentiating between a young person and an elderly person. Among them is the narration from Aisha bint Talha from Aisha, and the narration from Zaid bin Aslam from Ata, both of which indicate unconditional permissibility without differentiating between a young person and an elderly person. The report from Ibn Umar mentioned in the Muwatta of Malik indicates unconditional prohibition. The narration from Aisha: "The Prophet (ﷺ) used to kiss his wives while fasting," reported in the Sahihayn and others, indicates permissibility. The narration from Abu Hurairah in Abu Dawud explicitly differentiates. From these narrations and similar ones, it is understood that there is no inherent dislike for kissing while fasting, but those who disliked it did so out of fear of where it might lead. The way to reconcile these narrations is that if a person has control over himself, then there is no harm, but if he fears (losing control), then refraining is better. Summarized from ‘Al-Ta’liq al-Mumajjad’. In ‘Al-Durr al-Mukhtar’: "It is disliked to kiss, touch, embrace, or engage in intimate contact if there is a fear of corruption (of the fast), but if there is no fear, then there is no harm." In ‘Sharh al-Niqayah’: "Kissing, touching, and intimate contact are disliked in the apparent narration if one fears intercourse or ejaculation. This is the condition because if there is no fear, then there is no harm." Al-‘Allamah Al-‘Ayni said in ‘Umdat al-Qari’: "If you say: Abu Dawud narrated from the route of Musaddaq Abu Yahya from Aisha: 'The Prophet (ﷺ) used to kiss her and suck her tongue,' I say: The phrase 'and suck her tongue' is not preserved, and its chain is weak. The weakness is from Muhammad bin Dinar, from Sa’d bin Aws, from Musaddaq, and it is uniquely narrated by Abu Dawud. Al-A’rabi reported from Abu Dawud that he said: 'This hadith is not authentic,' and Yahya said: 'Muhammad bin Dinar is weak.' Abu Dawud said: 'He changed before his death,' and Sa’d bin Aws was also weakened by Yahya. It is said that assuming the hadith is authentic, it is possible that the kissing occurred while he was fasting at one time, and the sucking at another time."

Abu Hurairah (may Allah be pleased with him) narrated that a man asked the Prophet (ﷺ) about intimate contact while fasting, and he permitted him. Another man came and asked him, and he forbade him. It turned out that the one he permitted was an elderly man, and the one he forbade was a young man. [Narrated by Abu Dawud].

Aisha (may Allah be pleased with her) said: "The Messenger of Allah (ﷺ) would sometimes wake up in Ramadan in a state of major ritual impurity (janabah) without having had a wet dream, and he would perform ghusl and fast." [Agreed upon].

Ibn Abbas (may Allah be pleased with him) narrated: "The Prophet (ﷺ) was cupped while he was in the state of ihram and while he was fasting." [Agreed upon]. In a narration from our Imam Abu Hanifah, from Abu Sufyan, from Anas, he said: "The Prophet (ﷺ) was cupped after he said: 'The cupper and the one being cupped have broken their fast.'" This is a sound hadith. Abu Sufyan here is Talhah bin Nafi, and Muslim and others have used him as evidence. This is mentioned in ‘Al-Mirqat’. The great Imam Muhyi al-Sunnah (may Allah have mercy on him) said: "Some of those who permitted cupping interpreted it to mean that they were exposed to breaking the fast – the one being cupped due to weakness, and the cupper because he might not be safe from something reaching his stomach due to suction."

(1) The statement: "After he said" – This indicates that it is abrogated by this.

Ibn Abbas (may Allah be pleased with him) narrated: "The Prophet (ﷺ) was cupped while he was in the state of ihram and while he was fasting." [Agreed upon]. In a narration from our Imam Abu Hanifah, from Abu Sufyan, from Anas, he said: "The Prophet (ﷺ) was cupped after he said: 'The cupper and the one being cupped have broken their fast.'" This is a sound hadith. Abu Sufyan here is Talhah bin Nafi, and Muslim and others have used him as evidence. This is mentioned in ‘Al-Mirqat’. The great Imam Muhyi al-Sunnah (may Allah have mercy on him) said: "Some of those who permitted cupping interpreted it to mean that they were exposed to breaking the fast – the one being cupped due to weakness, and the cupper because he might not be safe from something reaching his stomach due to suction."

(1) The statement: "After he said" – This indicates that it is abrogated by this.

The Messenger of Allah ﷺ said: 'There are three things that invalidate the fast of the fasting person: (1) swallowing something back after it has been brought up from the throat, (2) breaking the fast by eating or drinking, and (3) sexual intercourse.' This is the sequence of the narration.

Imam Bukhari (may Allah have mercy on him) said: Al-Buwaydawi narrated the hadith more similarly than Sa'wab and Sahih.

In the state of fasting, belching is extremely disliked.

Bukhari has narrated this.

in the beginning, they would gargle while fasting, but then they stopped doing so during the day due to weakness, and would gargle at night instead.

Swallowing phlegm does not invalidate the fast.

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: "Whoever forgets and eats or drinks while fasting should complete his fast, for it is Allah who fed him and gave him drink." [Agreed upon]

Abu Hurairah (may Allah be pleased with him) narrated: "While we were sitting with the Prophet (ﷺ), a man came to him and said: 'O Messenger of Allah, I am ruined!' He said: 'What has happened to you?' The man said: 'I had intercourse with my wife while fasting.' The Messenger of Allah (ﷺ) said: 'Can you find a slave to free?' He said: 'No.' He said: 'Can you fast for two consecutive months?' He said: 'No.' He said: 'Can you feed sixty poor people?' He said: 'No.' He said: 'Sit down.' The Prophet (ﷺ) remained, and while we were in that state, a large basket of dates was brought to the Prophet (ﷺ). He said: 'Where is the one who asked?' The man said: 'Here I am.' He said: 'Take this and give it in charity.' The man said: 'To someone poorer than me, O Messenger of Allah? By Allah, there is no household between the two lava fields poorer than my household.' The Prophet (ﷺ) smiled until his canine teeth showed, then he said: 'Feed it to your family.'" [Agreed upon]. In a narration by Al-Daraqutni: "A man ate during Ramadan, and the Prophet (ﷺ) ordered him to free a slave." In a narration by Muslim: "He ordered him to sit down, then two large baskets of food were brought to him, and the Messenger of Allah (ﷺ) ordered him to give it in charity." In a narration by Ibn Majah from Abu Hurairah (may Allah be pleased with him) from the Messenger of Allah (ﷺ) with the same wording, he said: "And fast one day in its place."

(2) The statement: "A slave" – Al-Nawawi said: This indicates the position of Abu Hanifah and those who say that freeing a disbelieving slave suffices for the expiation of intercourse and dhihar, but they stipulate that the slave must be a believer in the expiation for killing, as it is explicitly mentioned in the Quran.

(3) The statement: "Can you feed sixty poor people" – In a narration by Abu Dawud and Al-Tahawi: "Can you find a slave to free?" He said: "No." He said: "Can you fast for two consecutive months?" He said: "No." He said: "Can you feed sixty poor people?" He said: "No." In ‘Al-Mirqat’: Al-Qadi said, and similarly in ‘Sharh al-Sunnah’: "He ordered the second with 'fa' (then) upon the absence of the first, then the third with 'fa' upon the absence of the second, indicating the order. Know that the 'fa' in our original text is not present in the corrected copies in the second instance. However, in the original text of Bukhari, it is present in some copies and absent in others. As for the 'fa' in the first instance, it is present by agreement, and this is sufficient to indicate the order, as there is no one who says otherwise."

(4) The statement: "Feed it to your family" – Abu Dawud added: Al-Zuhri said: "This was a concession specifically for him, and if someone were to do that today, he would have no choice but to make expiation." In ‘Al-Mabsut’: "What he ordered him to do was voluntary, as it was not obligatory upon him at the time of his inability, and this is why he allowed him to give it to himself and his family." This is mentioned in ‘Umdat al-Qari’. Al-Nawawi said: "The preferred view is that the expiation is not waived but remains a debt until he is able to fulfill it, by analogy with other debts, rights, and obligations, such as the penalty for hunting, etc. As for the hadith, it does not negate the establishment of the expiation; rather, it indicates its establishment, as the Prophet (ﷺ) was informed of his inability to perform the three options, then the Prophet (ﷺ) brought him a basket of dates and ordered him to give it in expiation. If the expiation were waived due to inability, he would not have been obligated to do anything, and the Prophet (ﷺ) would not have ordered him to give it. This indicates that it remains a debt upon him, and he was only permitted to feed his family because he was in need and compelled to spend on his family at that time, while the expiation could be delayed. He was permitted to eat and feed his family, and the expiation remained a debt upon him. The reason the Prophet (ﷺ) did not inform him of its remaining as a debt is that delaying the explanation until the time of need is permissible according to the majority of scholars. This is the correct understanding of the meaning of the hadith and the ruling of the issue."

(5) The statement: "Two large baskets" – In our view, the obligation is half a sa’ of wheat or one sa’ of dates for each poor person, as in the expiation for dhihar. If the basket contained fifteen sa’, then the two baskets would be thirty sa’ for sixty poor people, with half a sa’ for each poor person. As for the story of the basket that contained fewer dates, it is understood to refer to the immediate amount. Summarized from ‘Umdat al-Qari’ and ‘Al-Ta’liq al-Mumajjad’.

(6) The statement: "With the same wording" – Meaning the hadith that includes "I am ruined," which was mentioned earlier, then he said: "And fast one day in its place." This is mentioned in ‘Umdat al-Qari’.

The Messenger of Allah ﷺ commanded a certain person to sit down. In the meantime, two goats came into the service of the Messenger of Allah, peace be upon him and his family. The Messenger of Allah ﷺ gave one of them to that person and said, 'Do good with it.' And now, the incident is mentioned in another narration by Abu Hurairah (RA) in this hadith.

the Messenger of Allah ﷺ said to this person, 'Keep one fast in place of this fast.' This is the detail of the expiation for breaking a fast.

if a person experiences excessive thirst while fasting (meaning they become extremely thirsty), there is no need for them to make up the fast (because their fast is not invalidated by extreme thirst, contrary to if they intentionally drink, in which case they must make up the fast, as intentional drinking invalidates the fast).

Ibn Majah narrated it, and so did Al-Hakim, who did not make any remarks on its chain.

he said: 'The thing which invalidates the fast is the morsel that comes back up from the throat. It is said in the Merqat that if such a morsel comes up onto the tongue and one swallows it again, then the fast becomes invalid. And similarly, during wudu, if water enters the stomach, then the fast also becomes invalid. Fasting is valid, and using a miswak during the day is recommended, and using a miswak during the day is permissible.'

I saw the Messenger of Allah ﷺ using the miswak so many times while fasting that it could not be counted.

Then I asked Ma'iz ibn Jabal (RA) whether I could use a toothstick while fasting. Anjul replied, 'No!' (Using a toothstick while fasting is not permissible.) Then I asked him, 'At what part of the day can I use a toothstick while fasting?' Anjul replied, 'At any part of the day, whether morning or evening, using a toothstick is not permissible.' I then said, 'Some people consider it disliked to use a toothstick in the evening while fasting, and they say that the Messenger of Allah ﷺ said that the breath of a fasting person is more fragrant to Allah than the scent of musk.' He (i.e., Ma'iz ibn Jabal (RA)) said, 'Glory be to Allah! The Messenger of Allah ﷺ commanded the Companions to use a toothstick while fasting, and he himself did not know that the breath of a fasting person would become foul, even though he used a toothstick. And the Messenger of Allah ﷺ did not prohibit people from using a toothstick, for making the mouth smell bad intentionally is harmful, and there is no benefit in it. Rather, it is a trial that one must endure, from which there is no escape (meaning that after using a toothstick, some foul odor may still come from the mouth due to an empty stomach, and this cannot be avoided.).'

Aisha (may Allah be pleased with her) narrated that the Messenger of Allah (ﷺ) said: “Among the best characteristics of a fasting person is using the toothstick.” [Narrated by Ibn Majah, Al-Daraqutni, and Al-Bayhaqi]

In its chain is Mujalid ibn Sa’id, whom Al-Nasa’i considered reliable, and Muslim narrated his hadith alongside others.

Anas (may Allah be pleased with him) narrated: A man came to the Prophet (ﷺ) and said, “My eyes are sore. Should I apply kohl while fasting?” He said, “Yes.” [Narrated by Al-Tirmidhi, who said: Its chain is not strong, and Abu Atikah, the narrator, is weak.]

This narration is reported by Ibn Majah, Abu Dawud, and Dar Qutni, and this hadith of Lady Aishah (RA) is an explanation of the vows of Nigaymi.

Ubaydullah ibn Abi Bakr ibn Anas reported from Anas ibn Malik (may Allah be pleased with him) that he would apply kohl while fasting. [Narrated by Abu Dawud]

The imams Malik and Abu Dawud have narrated this. [It concerns] the threat [of punishment] for abandoning the fast of Ramadan without a valid excuse.

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever breaks a day of Ramadan without a valid excuse or illness, fasting for a lifetime will not make up for it, (1) even if he fasts it.” [Narrated by Ahmad, Al-Tirmidhi, Abu Dawud, Ibn Majah, Al-Darimi, and Al-Bukhari in a chapter heading]

Al-Tirmidhi said: I heard Muhammad (Al-Bukhari) say: “Abu Al-Mutawwis, the narrator, is unknown except for this hadith.” Ali Al-Qari said: “Even if it is weak according to Al-Tirmidhi, it does not mean it is weak according to Abu Dawud, as his silence indicates its reliability, especially since Ahmad and others narrated it.”

(1) The statement: “Will not make up for it…” Al-Tibi said: “This means he will not attain the virtue of the obligatory fast by voluntary fasting, even if the obligation is fulfilled by fasting one day. This is an exaggeration and emphasis, as indicated by the words, ‘even if he fasts it,’ meaning the full fast. Ibn Al-Malik said: ‘Otherwise, there is consensus that he must make up for it by fasting one day.’ This is mentioned in Al-Mirqat.”

Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever breaks a day of Ramadan without a valid excuse or illness, fasting for a lifetime will not make up for it, (1) even if he fasts it.” [Narrated by Ahmad, Al-Tirmidhi, Abu Dawud, Ibn Majah, Al-Darimi, and Al-Bukhari in a chapter heading]

Al-Tirmidhi said: I heard Muhammad (Al-Bukhari) say: “Abu Al-Mutawwis, the narrator, is unknown except for this hadith.” Ali Al-Qari said: “Even if it is weak according to Al-Tirmidhi, it does not mean it is weak according to Abu Dawud, as his silence indicates its reliability, especially since Ahmad and others narrated it.”

(1) The statement: “Will not make up for it…” Al-Tibi said: “This means he will not attain the virtue of the obligatory fast by voluntary fasting, even if the obligation is fulfilled by fasting one day. This is an exaggeration and emphasis, as indicated by the words, ‘even if he fasts it,’ meaning the full fast. Ibn Al-Malik said: ‘Otherwise, there is consensus that he must make up for it by fasting one day.’ This is mentioned in Al-Mirqat.”

Ata said: “If one rinses their mouth and spits out the water without swallowing their saliva or what remains in their mouth, it does not harm them. (2) However, they should not chew ‘ilk (a type of gum). If they swallow the saliva of ‘ilk, I do not say it invalidates the fast, but it is discouraged.” (3) [Narrated by Al-Bukhari in a chapter heading]

(2) The statement: “It does not harm them...” This is mentioned in Al-Durr al-Mukhtar.

(3) The statement: “I do not say it invalidates the fast, but it is discouraged.” Therefore, our scholars said it is disliked to chew anything, whether it is ‘ilk or something else. Ibn Al-Humam said: “It is said that if it is not cohesive, such as if no one chews it when it is white, or if it is black, and the white one crumbles before chewing, reaching the stomach, then Muhammad’s statement about it not invalidating the fast applies. However, if it is known to reach the stomach, it invalidates the fast because it is certain. The reason for the dislike is that it exposes one to invalidating the fast and raises suspicion of breaking it. This is mentioned in Al-Mirqat and Sharh al-Niqayah.

In the noble hadith, it is mentioned that if the phlegm is swallowed after being expelled, it does not invalidate the fast. It is written in Ashi'at al-Lama'at that the reason the fast is not broken by the phlegm being expelled and then swallowed is that the phlegm turns into mucus and does not enter the stomach; rather, it only enters the throat, which is not the purpose of fasting. If something is swallowed after being chewed and its particles enter the stomach, then the fast is invalidated.