Ruling on swimming when fasting

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Can you swim while fasting for a school requirement?.
Praise be to Allaah.
The ruling on swimming when fasting depends on the following:
Firstly:
If the swimmer thinks it most likely that no water will enter his stomach through the mouth or nose, and he is a good swimmer and can guarantee that his fast will not be broken, then in that case there is nothing wrong with him swimming. The ruling is the same as that on doingghusl when fasting. The scholars have stated that that is permissible even if it is just for the purpose ofcooling down.
Al-Bukhaari (may Allaah have mercy on him) said: “Chapter on doing ghusl when fasting. Ibn ‘Umar (may Allaah be pleased with him) wetted his garment and put it on when fasting.”
Al-Sha’bi entered the hammam (bath) when fasting. And al-Hasan said:There is nothing wrong with the fasting person rinsing his mouth and cooling himself off … and Anas said: I have a tub which I keep immersing myself in when I am fasting.
Abu Bakr al-Athram narrated with his isnaad that Ibn ‘Abbaas entered the hammam when he was fasting, he and some of his companions, during the month of Ramadaan. Al-Mughni, 3/18
It says in Fataawa al-Lajnah al-Daa’imah (10/281):
It is permissible to swim during the day in Ramadaan, but the swimmer should take careto avoid letting water enter his stomach. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
There is nothing wrong with the fasting person swimming, and he may swim as he wants, and immerse himself in the water, but he must be careful to avoid letting water enter his stomach, as much as he can. This swimming will energize the fasting person and help him to fast, and whatever gives a person energy to carry out Allaah’s commands shouldnot be disallowed, for it issomething that makes it easy for people to carry out His commands. Allaah says in the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you. (He wantsthat you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”
[al-Baqarah 2:185]
And the Prophet (peace and blessings of Allaah be upon him) said: “This religion is easy, and whoever overburdens himself in religious matterwill not be able to continue in that way.” And Allaah knows best. End quote.
He also said:
There is nothing wrong with a fasting person diving into water or swimming in it, because that is not among the things that break the fast. The basic principle is that things are permissible unless there is evidence toshow that they are makrooh or haraam. There is no evidence that swimming is makrooh or haraam, rather some of the scholars regarded it asmakrooh lest anything enter the swimmer’s throat without him realizing it. End quote.
Fataawa Ibn ‘Uthaymeen, 19/284, 285
Secondly:
If he thinks it most likely that water will enter his stomach because of swimming, then it is not permissible for him to do this, and it is haraam for him to go swimming during the day in Ramadaan. The evidence for that is the report narrated from Laqeet ibn Sabirah (may Allaah be pleased with him) who said: I said: O Messenger of Allaah, tell me about wudoo’. He said: “Do wudoo’ well, make the water go between your fingers and toes, and go to extremes in rinsing the nose, unless you are fasting.” Narrated by Abu Dawood (142) and al-Tirmidhi (788), who said it is hasan saheeh. Classed as saheeh by Ibn Hajar and al-Albaani.
Imam Ahmad said that a fasting person may immerse himself in water if he does not fear that it will get into his ears.
Al-Hasan and al-Sha’bi regarded it as makrooh toimmerse oneself in water,lest water get into the ears. al-Mughni (3/18).
Al-Adhra’i (one of the Shaafa’i fuqaha’) said:
If he knows that water usually enters his stomachwhen he immerses himself in water, and he cannot avoid it, it is haraam for him to immerse himself. End quote. Haashiyat al-Bujayrami (2/74).
The question now is: if he goes to extremes in rinsing his nose – and similarly if he immerses himself in water and swims during the day in Ramadaan – and water reaches his stomach without him intending it to, whether he thought it most likely that water would not enter his stomach or not – is he regarded as having broken the fast?
The scholars differed concerning that.
The first view is that of the majority of Hanafi, Maaliki and Shaafa’i scholars, which is that his fast is invalidated.
The second view is that it is not invalidated. This is the view of some of the Taabi’een, and is the view of the Hanbalis, and was the view favoured by Ibn ‘Uthaymeen (may Allaah have mercy on him). Al-Sharh al-Mumti’/

It is better for pregnant and breastfeeding women not to fast if it istoo hard for them to fast

Is it better for a pregnant woman not to fast or is it better for her to fast and put up with the hardship?.
Praise be to Allaah.
Firstly:
Whoever studies the rulings on fasting will findthat Allaah has prescribed it as something to be done in an easy manner, and that taking an easy attitude towards it is something that is belovedto Allaah. Hence Allaah says in the verses on fasting (interpretation of the meaning):
“Allaah intends for you ease, and He does not want to make things difficult for you”
[al-Baqarah 2:185]
If the hardship of fasting reaches such a level that there is the fear of harm, then it is haraam to fast inthat case. Hence the Prophet (peace and blessings of Allaah be upon him) said concerning a traveller who fasted even though it was so difficult: “It is not righteousness to fast when travelling.” Narrated by al-Bukhaari, 1946; Muslim, 1115.
And he said when some ofthe Sahaabah fasted on a journey although it was very difficult: “Those are the disobedient ones, those are the disobedient ones.” Narrated by Muslim, 1114.
Al-Nawawi said:
This is understood to referto those who were harmed by fasting. End quote.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of the two unless it was a sin; if it was a sin, he would keep the farthest away from it of all people.” Narrated by al-Bukhaari, 3560; Muslim,2327.
Al-Nawawi (may Allaah have mercy on him) said:
This indicates that it is mustahabb to choose the easier option so long as it is not haraam or makrooh. End quote.
Ahmad (5832) narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah loves to see His concessions accepted as He hates to be disobeyed.” Classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 564.
This evidence indicates that the easier an act of worship is on a person, the closer it is to the aims of sharee’ah.
Secondly:
The scholars stated that it is better for a sick person for whom fasting is difficult not to fast. Al-Qurtubi (2/276) said: It is mustahabb for him not to fast and no one fasts (in such a case) but one who is ignorant. End quote.
Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/404): Fasting is makrooh for a sick personfor whom fasting is difficult.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (6/356):
Thus we can see the mistake of some of those who try hard despite being sick, for whom fasting is difficult or may harm them, but they refuse to break their fast. We say: They are erring by not accepting the kindness of Allaah and theconcession He has granted, and by harming themselves. Allaah says (interpretation of the meaning):
“And do not kill yourselves”
[al-Nisa’ 4:29]
end quote.
See also question no. 1319 .
Thus it is clear that if fasting is too difficult for pregnant and breastfeeding women, it is better for them not to fast. In fact the scholars have clearly stated that it is haraam for them to fastif fasting will harm the foetus or child.
Al-Jassaas said in Ahkaam al-Qur’aan (1/252):
Either pregnant and breastfeeding women willthemselves be harmed by fasting or their children will be harmed. In either case, not fasting is better for them and fasting is not allowed in their case. If fasting will not harm them or their children, then they have to fast andit is not permissible for them to break the fast.
He also said (1/307):
Those who are sick, and women who are pregnantor breastfeeding, and every one who fears that he or his child may be harmed by fasting, shouldnot fast, because it is possible that the harm and hardship of fasting is a kind of difficulty. Allaah has stated in the Qur’aan that He does not want to cause any difficulties to us. This is akin to the report that when the Prophet (peace and blessings of Allaah be upon him) was given the choice between two things, he would always choose the easier of the two.
Ibn Muflih said in al-Furoo’ (3/35):
It is makrooh for pregnant and breastfeeding women to fast if there is the fear that they or their children may be harmed.
Ibn ‘Aqeel said that if a pregnant or breastfeedingwoman fears for the pregnancy or the nursing infant, it is not permissible to fast, and she must offer the fidyah. If there is no such fear then it is not permissible for her not to fast.
Shaykh Ibn Baaz (may Allaah have mercy on him) said:
The ruling on pregnant and breastfeeding womenis the same as that on those who are sick; if it is difficult for them to fast, then it is prescribed for them not to fast./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

If a fasting person travels during the day, he is allowed to break his fast

If I intended to fast from the night before, and I started fasting in the morning, then I decided to travel during the day, isit permissible for me to break my fast or do I haveto complete it?.
Praise be to Allaah.
Yes, it is permissible for a fasting person to break his fast if he travels during the day. This is the view of Imam Ahmad (may Allaah have mercy on him).
See al-Mughni, 4/345.
This is indicated by the Qur’aan and Sunnah.
Allaah says (interpretationof the meaning):
“and whoever is ill or on ajourney, the same number[of days which one did not observe Sawm (fasts) must be made up] from other days”
[al-Baqarah 2:185]
Whoever sets out during the day is “on a journey” so he may break his fast and avail himself of the concession granted to travelers.
With regard to the Sunnah: Ahmad (26690) and Abu Dawood (2412) narrated that ‘Ubayd ibn Jabr said: I traveled with Abu Basrah al-Ghifaari, thecompanion of the Messenger of Allaah (peace and blessings of Allaah be upon him), in a ship from al-Fustaat in Ramadaan. He set off thenlunch was brought (according to a report narrated by Ahmad: whenwe sent off from Marsana he ordered that his food be brought). Then he said:‘Come and eat.’ I said, ‘Can’t we still see the houses?’ Abu Basrah said: ‘Don’t you want to follow the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him)?!’
Ibn al-Qayyim said in Tahdheeb al-Sunan:
This is evidence for those who say that it is permissible for the traveler to break his fast on the day on which he travels during the day. This is one of the two reports narrated from Imam Ahmad, and the view of ‘Amr ibn Shurahbeel, al-Shu’bi and Ishaaq. It was also narrated from Anas and it is the view of Dawood and Ibn al-Mundhir.
Shaykh al-Islam Ibn Taymiyah said in Majmoo’al-Fataawa, 25/212.
If a traveler sets out during the day, is it permissible for him to break his fast? There are two well-known scholarlyviews, both of which werenarrated from Ahmad. Themore likely to be correct says that that is permissible, as it is provenin al-Sunan that some of the Sahaabah used to break the fast if they set out during the day, and they said that this was the Sunnah of the Prophet(peace and blessings of Allaah be upon him). And it is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) intended to fast on a journey then he called for water and brokehis fast while the people were looking on.
See al-Sharh al-Mumti’, 6/217.
But he should not do that until he has started his journey and left his city. Itis not permissible for him to break his fast while he is still in his city.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/218):
If he sets out during the day, he is allowed to break his fast, but is that subject to the condition that he leaves his village first, or if he has decided to travel can he break his fast (before departure)?
The answer is that two views have been narratedfrom the salaf. The correctview is that he should notbreak his fast until he has left his city or village, because he is not yet traveling, rather he has the intention of traveling. Hence it is not permissiblefor him to shorten his prayers until he has left his town, so by the same token it is not permissiblefor him to break his fast until he has left his town./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

Ruling on eye drops for one who is fasting

If the bitter taste of eye drops enters the throat, does it break the fast? If you put the eye drops in during the day and then go to sleep, and do not know whether you swallowed it, what is the ruling?.
Praise be to Allaah.
The scholars differed concerning eye drops and whether or not they break the fast.
The view favoured by Shaykh al-Islam Ibn Taymiyah and by Shaykh Ibn ‘Uthaymeen, is that they do not break the fast.
Shaykh Ibn ‘Uthaymeen said:
Shaykh al-Islam Ibn Taymiyah was of the viewthat kohl does not break the fast, not even if the taste of the kohl reaches the throat. He said, this is not called food or drink, and it is not like food or drink, and it does not have the same effect as food or drink. There is no saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him) which expressly indicates that kohl breaks the fast, and the basic principle is that it does not break the fast. An act of worship remainsvalid unless it is proven that it is invalidated. What he said is correct, even if a person can taste it in his throat. Based on the view favoured by Shaykh al-Islam, if a person puts drops in his eyes whilst fasting and tastes it in his throat, that does not break his fast.
Al-Sharh al-Mumti’,/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en