The Rulings on Fast-Breaking Factors (Mufattirāt) according to the Shāfi'ī School and their Contemporary Applications
All praise is due to Allah, Lord of the Worlds, and peace and blessings be upon our master Muhammad, and upon his family and all his companions.
Allah, Glorified is He, mentioned in His Book what breaks the fast of one who is fasting, saying {what means}: "So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread. Then complete the fast until the sunset" [al-Baqarah/ 187]. Our master, the Messenger of Allah (peace and blessings be upon him), said: "Be thorough in rinsing the nose (istinshāq), unless you are fasting."[1] Imam al-Khaṭṭābī, commenting on this ḥadīth, said: "There is a point of jurisprudence in this — that water reaching the cavity of the brain breaks the fast of one who is fasting, if it occurs through his own action. By analogy, the same applies to anything that reaches the interior cavity of the body through one's own action, whether by enema or otherwise, whether in the location associated with food and nourishment or elsewhere within the internal cavities."[2] It was also narrated from our master 'Abdullāh ibn 'Abbās (may Allah be pleased with him and his father) that he said regarding cupping (ḥijāmah) for the one fasting: "The fast is broken by what enters, not by what exits."[3]
The jurists have differed considerably regarding the precise determination of what breaks the fast, which has led some researchers to defer this matter entirely to the opinions of physicians. However, the correct position is that the determination of fast-breaking factors is grounded in identifying their form, the manner in which they reach the body, and their point of settling within it — and there has been some conflation between juristic and medical perspectives in this area of study. For this reason, Shaykh Muḥammad Taqī al-'Uthmānī said: "We ought to distinguish between the two aspects — namely, the juristic perspective and the medical perspective. There are aspects of this matter grounded purely in juristic reasoning, in which new medical discoveries have no bearing; and there are other aspects grounded in medical considerations, where the ruling may change as medical findings develop." He then continued: "What the matters of fast-breaking are built upon is the arrival of a substance into the internal cavity (jawf) — this is a purely juristic matter with no room for medical opinion. There is, however, another aspect — namely, the question of whether the substance actually penetrates into the internal cavity — and this is a medical question, related to medical investigation."[4]
On this basis, the researcher has sought to clarify the matter of fast-breaking factors according to the Shāfi'ī school by tracing them back to their foundational principles within the school, while also clarifying the most prominent contemporary applications derived from these principles — noting that what is intended here is specifically what breaks the fast by reaching the internal cavity, such as eating and drinking in their literal or extended sense, and not fast-breaking in the broader sense that includes sexual intercourse, deliberately induced vomiting, masturbation, and so forth.
Preliminary Foundation
The four schools of jurisprudence agree that the breaking of the fast occurs only when a substance ('ayn) reaches a recognized internal cavity (jawf mu'tabar) through a recognized passage (manfadh mu'tabar); the fast is not broken if the substance does not reach a recognized internal cavity, nor if it enters through an unrecognized passage such as the skin's pores.[5]
The governing principle of fast-breaking factors according to the Shāfi'ī school is this: the one fasting does not break his fast unless a substance enters an internal cavity through an open passage. The researcher will therefore address, in what follows, the defining criteria of the recognized internal cavity, the recognized passage, and the fast-breaking substance, across three sections:
Section One: The Internal Cavity (al-Jawf)
Al-jawf (the internal cavity) refers to an empty, hollow space, as mentioned by the author of al-Miṣbāḥ al-Munīr.[6] Thus, any bodily organ containing an internal void is termed a jawf, and anything termed a jawf within the human body is a recognized cavity with respect to the invalidation of the fast — whether it possesses the capacity to transform food and medicine, such as the stomach, or only medicine, such as the brain, or possesses no such transformative capacity at all, such as the interior of the ear. The majority of Shāfi'ī scholars derived the meaning of jawf from its linguistic usage.
A secondary position within the school — held by Abū 'Alī al-Sanjī, al-Qāḍī Ḥusayn, al-Fūrānī, and al-Ghazālī, among the scholars known for holding distinct positions (aṣḥāb al-wujūh) — holds that what is considered a jawf is one that possesses the capacity to transform food and medicine, or medicine alone. According to this view, the interior of the ear, the throat, and the interior of the nose are not considered internal cavities, since the body derives no benefit from what reaches them, and the underlying wisdom of fasting is not compromised by what reaches them, as stated by the eminent scholar 'Umayrah.[7] What is meant here by "transformation" (iḥālah) is a change in composition.
Accordingly, the scholars agreed that the interior of the brain, the stomach, the intestines, and the bladder are recognized internal cavities with respect to the invalidation of the fast. As for the interior of the ear, the throat, and the interior of the nose, these are recognized internal cavities according to the more authoritative position (al-aṣaḥḥ). Regarding the bladder, al-Qāḍī Ḥusayn held a secondary position that it is not a recognized internal cavity, but this is an anomalous (shādhdh) position within the school, as stated explicitly by Imam al-Nawawī.[8]
The internal cavities, as delineated by the Shāfi'ī scholars, are seven:
1. The stomach (al-baṭn)
2. The brain (al-dimāgh)
3. The throat (al-ḥalq)
4. The interior of the ear (bāṭin al-udhun) — meaning the ear in its general sense, corresponding in medical terminology to the outer ear; the scholars therefore did not stipulate that it must connect directly to the brain, throat, or the like.
5. The interior of the nose (bāṭin al-anf)
6. The urethra (al-iḥlīl) — the passage where urine and breast milk collect/exit
7. The bladder (al-mathānah)
Shaykh al-Islām Zakariyyā al-Anṣārī said: "What must be avoided is the arrival of a substance — not merely a scent or a taste — entering from the exterior through an open passage into an internal cavity, even if that cavity lacks the capacity to transform food or medicine, such as the throat, the brain, the interior of the ear, the stomach, the urethra, and the bladder (with a doubled 'th'), which is the collecting point of urine."[9]
Accordingly, no substance is considered to break the fast unless it enters an internal cavity through an open passage. Imam al-Nawawī said: "The scholars have defined the fast-breaking substance as one that travels from the exterior to the interior through an open passage, deliberately, while the person is mindful that he is fasting."[10]
Section Two: The Open Passages (al-Manāfidh al-Maftūḥah)
According to the Shāfi'ī school, the open passages are every opening or aperture in the human body — by analogy with water entering the nose during istinshāq, as previously mentioned in Imam al-Khaṭṭābī's statement. The open passages do not, however, include the eye or the pores of the skin, since these are not considered openings in this sense, and since the Prophet (peace and blessings be upon him) used to pour water over his head while fasting[11] — indicating that whatever reaches the body through the skin's pores does not break the fast.
The Shāfi'ī scholars divided the open passages, with respect to a healthy person, into six categories (to which is appended any wound or perforation reaching an internal cavity, as will be discussed). These passages are:
1. The mouth
2. The nose
3. The ear
4. The nipple
5. The front private part (al-qubul)
6. The rear private part (al-dubur)
It is stated in al-Fiqh al-Manhajī: "The open passage is the mouth, the ear, and the front and rear private parts, for both male and female."[12] The nipple is likewise included, as mentioned by scholars other than the author of al-Fiqh al-Manhajī, as is any wound that reaches an internal cavity. It is stated in Mughnī al-Muḥtāj: "If a person stabs himself, or another stabs him with his permission, such that the knife reaches his internal cavity, or he inserts a stick or similar object into his urethra or ear such that it reaches the interior, his fast is invalidated."[13]
No consideration is given to a substance reaching the throat by way of the interior of the nose, because the passage from the eye to the nose, due to its smallness and concealment, is treated as equivalent to the skin's pores,[14] and because a concession (rukhṣah) permitting the use of kohl (ithmid) for one who is fasting has been reported from the Companions and the Successors[15] — indicating that the eye is not considered an open passage. Imam al-Ghazālī, however, held that the eye is an open passage.
From a medical standpoint, any visible opening or aperture on the exterior of the human body that leads to any internal cavity is considered a recognized passage according to the school.
As for the male urethral opening (qubul al-dhakar / al-iḥlīl), it is an open passage to the bladder; likewise, the female private part is an open passage to the uterus or bladder. Although neither leads directly to the intestines, both are open passages to a recognized internal cavity from a medical standpoint.
As for the rear private part (al-dubur), it is an open passage to the small intestine, and is therefore a recognized passage.[16]
There is, then, no real difficulty within the Shāfi'ī school regarding the recognition of these passages as leading to internal cavities. An objection has been raised regarding the recognition of the ear, to which the response is that the interior of the inner ear is considered an internal cavity (jawf) according to the school.
Section Three: The Fast-Breaking Substances (al-A'yān al-Mufaṭṭirah)
The Shāfi'ī scholars stipulated that what breaks the fast is the entry of a substance possessing physical mass ('ayn dhāt jirm), however small, and not a mere scent or taste. It makes no difference whether the substance is nutritious or not, whether it is liquid or solid, or whether it dissolves and disintegrates or not — the only conditions are that the act be voluntary, knowing, and deliberate.
The author of al-Muhadhdhab said: "There is no difference between eating something edible or something inedible — if a person consumes dust, or swallows a pebble, a dirham, or a dinar, his fast is invalidated, because fasting means abstaining from anything that reaches the internal cavity, and this person did not abstain. This is why it is said of someone, 'so-and-so eats clay' or 'eats stone.' And since the fast is invalidated by what reaches the internal cavity even if inedible — such as snuff (sa'ūṭ) or an enema — it must likewise be invalidated by the entry of anything else that is not edible."[17] Imam al-Nawawī's statement in al-Rawḍah, cited earlier, corroborates this.
What follows is a list of the most significant substances and procedures whose status as fast-breaking or non-fast-breaking has been examined, along with the school's position — based on the authoritative view (al-mu'tamad) that the internal cavity need not possess a transformative capacity for food or medicine:
1. Food remnants between the teeth (including remnants of chocolate or coffee between the teeth): Fast-breaking, unless the person is unable to distinguish it and expel it, in which case the fast is not broken. Ibn Ḥajar said: "If food remains between a person's teeth and his saliva naturally carries it down, without deliberate action on his part, the fast is not broken if he was unable to identify and expel it during the day — even if he could have done so at night — due to his genuine inability; this is unlike the case where he was in fact able to do so."[18]
2. Taste (al-ṭa'm) [without a physical substance entering]: Does not break the fast. Al-Shirbīnī said: "Excluded from 'substance' is mere sensory effect, such as scent perceived by smell, or the heat or coldness of water perceived by taste."[19]
3. Smoking (cigarettes and shisha): Breaks the fast; however, merely smelling its scent does not break the fast. Al-Sharwānī said: "Among substances is the well-known smoke called tobacco (tatan), and likewise pipe tobacco (tunbāk) — the one fasting breaks his fast through it, because it has a discernible effect, as is observed in the interior of the water-pipe's hose... because smoke constitutes a substance ('ayn). The wording of some authoritative marginal commentaries states: the one fasting breaks his fast by smoking tobacco, because it is produced through a deliberate act, not as a mere residual effect."[20]
4. Smelling incense smoke: Does not break the fast, because it is a mere effect and not a substance. Al-Qalyūbī said: "Excluded from 'substance' is scent — including smoke from incense or the like, where no separable substance accompanies it."[21]
5. Ear drops: Breaks the fast. Al-Shirbīnī said: "Applying drops into the interior of the ear, even if they do not reach the brain, and [likewise] into the interior of the urethra — the passage of urine from the male organ and of milk from the breast — breaks the fast according to the more authoritative view."[22] It is not, however, considered fast-breaking according to al-Fūrānī, al-Qāḍī Ḥusayn, and al-Ghazālī.
6. Road dust reaching the internal cavity: Does not break the fast. Al-Shirbīnī said: "If a fly, a mosquito, road dust, or flour sifted [into the air] reaches a person's internal cavity, his fast is not broken."[23]
7. Inhaling a gas mixed with a substance (oxygen gas, anesthetic gases): Does not break the fast, since it is [treated as] air, provided no therapeutic substances are added to it. Al-Shirbīnī said: "Excluded from 'substance' is mere sensory effect, such as scent perceived by smell, or the heat or coldness of water perceived by taste."[24]
8. Steam inhalation and nasal inhalants (such as Vicks/Fex): Breaks the fast, due to the inhalation of therapeutic substances. Al-Shirbīnī said: "According to both positions, the interior of the brain, the stomach, the intestines, and the bladder — which is the collecting point of urine — are broken by snuff/inhalation [affecting] the brain, by eating [affecting] the stomach, or by an enema."[25]
9. Oxygen tank/tube: Breaks the fast, due to the inhalation of therapeutic substances. Al-Ramlī said: "Abstention is required from the arrival of a substance — however small, even the size of a sesame seed, or something inedible like a pebble — into what is termed an internal cavity."[26]
10. Ointments/oils applied to the skin: Does not break the fast, because it does not reach the internal cavity through an open passage. Al-Nawawī said: "There is no harm in oil being absorbed through the skin's pores."[27]
11. Hunger patches or smoking-cessation patches: Does not break the fast, because they do not enter the internal cavity through an open passage. Al-Ramlī said: "If a person treats a wound on the flesh of his calf or thigh, and the medicine reaches inside the muscle or flesh, or he inserts a piece of metal into it, this does not break his fast, due to the absence of an internal cavity [at that location]."[28]
12. Sublingual tablets for heart conditions: Does not break the fast, provided none of it is swallowed and no part of it dissolves into the saliva [and is subsequently swallowed]. Al-Ramlī said: "Abstention is required from the arrival of a substance — however small, even the size of a sesame seed, or something inedible like a pebble — into what is termed an internal cavity... Excluded from 'substance' is mere sensory effect, such as scent perceived by smell, or the coldness or heat of water perceived by touch. Also excluded is a case such as this: if a person treats a wound on the flesh of his calf or thigh, and the medicine reaches inside the muscle or flesh, or he inserts a piece of metal into it, this does not break his fast, due to the absence of an internal cavity [at that location]."[29]
13. Intravenous, intramuscular, and nutritional injections: Does not break the fast, because they do not enter the internal cavity through an open passage. Al-Ramlī said: "If a person treats a wound on the flesh of his calf or thigh, and the medicine reaches inside the muscle or flesh, or he inserts a piece of metal into it, this does not break his fast, due to the absence of an internal cavity [at that location]."[30] The General Iftaa' Department has, however, adopted the position that a nutritional IV injection does break the fast, since it functions in the same manner as food and drink.
14. Applying kohl and eye drops: Does not break the fast, because they do not enter the internal cavity through an open passage. Al-Shirbīnī said: "There is no harm in applying kohl, even if its taste is detected in the throat, because what reaches it does so through the skin's pores."[31]
15. Asthma inhalers: Breaks the fast, due to therapeutic substances entering the internal cavity through an open passage. Ibn Ḥajar said: "Abstention is required from the arrival of any substance whatsoever — even if it is the smallest perceptible amount, comparable to a grain of stone."[32]
16. Water from rinsing the mouth or nose (during wuḍū') reaching the internal cavity: If this occurs during a recommended or obligatory wuḍū' or ghusl and the person was excessive in the use of water, the fast is broken; if the person was not excessive in the use of water, the fast is not broken. It is stated in Bushrā al-Karīm: "The fast is also broken by water from rinsing the mouth or nose reaching the internal cavity — whether the interior [of the mouth] or the brain — if the person was excessive [in using the water], while being mindful that he is fasting and aware that such excess is not permitted; otherwise, the fast is not broken. The criterion for excessiveness is that the water is of such a quantity that it is likely to reach the internal cavity."[33]
17. Water from rinsing the mouth while washing away impurity (najāsah) reaching the internal cavity: Does not break the fast. It is stated in Bushrā al-Karīm: "This applies if the person was excessive in rinsing where there was no impurity in the mouth or nose; otherwise, being excessive is not considered fast-breaking in that case [i.e., when removing impurity], even if the impurity in question is one that is normally overlooked or merely suspected — because washing it away is required in that instance, even with excessive rinsing, since certainty of purification depends upon it. This is what distinguishes it from rinsing for the purpose of wuḍū' [alone], where certainty of purification does not depend on it."[34]
18. Water from rinsing the mouth for the purpose of cooling off reaching the internal cavity: Breaks the fast. It is stated in Bushrā al-Karīm: "The fast is also broken by the above-mentioned substance reaching the internal cavity — even without excessiveness — through rinsing the mouth or nose for the purpose of cooling off, or [rinsing] a fourth time [in wuḍū'], or through submersion in water when the person could have washed by another means; because none of this is [religiously] commanded. The governing principle is: whatever reaches the internal cavity through an act that is not commanded breaks the fast, whereas what reaches it through a commanded act — even if only recommended — does not break the fast."[35]
19. Swallowing saliva following mouth-rinsing water: Does not break the fast. Ibn Ḥajar said: "There is no harm in swallowing one's saliva following the water used in rinsing the mouth, even if the person could have expelled it, due to the difficulty of avoiding this."[36]
20. Accumulating and swallowing saliva: If the saliva remains in its natural location, such as the tongue, this does not break the fast. Al-Nawawī said: "If a person collects his saliva and swallows it, his fast is not broken according to the more authoritative view."[37]
21. Swallowing saliva mixed with blood from the gums: Breaks the fast; however, the one afflicted with this is excused, provided he spits out the visible blood itself. Al-Shirbīnī said: "Or if his gums bled and he did not rinse his mouth, and [the saliva] then turned white [i.e., appeared clear] and he swallowed it while [seemingly] clear, his fast is broken... Al-Adhra'ī said: 'It would not be far-fetched to say that one whose affliction with bleeding gums is so widespread that it flows constantly or predominantly is granted leniency regarding what is difficult to avoid; it suffices for him to spit out the visible blood, and its residual trace is overlooked.' This position is acceptable."[38]
22. Saliva mixed with remnants of chocolate or coffee: Breaks the fast. Al-Nawawī said: "The scholars have defined the fast-breaking substance as one that travels from the exterior to the interior through an open passage, deliberately, while the person is mindful that he is fasting."[39]
23. Anal endoscopy, rectal suppositories: Breaks the fast. Al-Shirbīnī said: "One must exercise caution during istinjā' [cleaning oneself after using the toilet], for if one inserts the tip of a finger into the rear passage, the fast is invalidated."[40]
24. Vaginal suppositories, internal [gynecological] examinations: Breaks the fast. Al-Shirbīnī said: "Applying drops into the interior of the ear, even if they do not reach the brain, and into the interior of the urethra — the passage of urine from the male organ and of milk from the breast — even if it does not reach the bladder and does not go beyond the glans or the nipple — breaks the fast according to the more authoritative view, based on the first position, namely that anything termed an internal cavity is considered as such."[41]
25. Entry of an undissolved substance through an upper or lower passage: Breaks the fast. Ibn Ḥajar said: "Abstention is required from the arrival of any substance whatsoever — even if it is the smallest perceptible amount, comparable to a grain of stone."[42]
26. Endoscopy through the urethra: Breaks the fast. Al-Shirbīnī said: "Applying drops into the interior of the ear, even if they do not reach the brain, and into the interior of the urethra — the passage of urine from the male organ and of milk from the breast — even if it does not reach the bladder and does not go beyond the glans or the nipple — breaks the fast according to the more authoritative view, based on the first position, namely that anything termed an internal cavity is considered as such."[43]
27. Kidney dialysis: Does not break the fast, because no substance enters through an open passage. Al-Nawawī said: "The scholars have defined the fast-breaking substance as one that travels from the exterior to the interior through an open passage, deliberately, while the person is mindful that he is fasting."[44] The General Iftaa' Department has, however, adopted the position that this does break the fast, since the dialysis fluid is nutritive and therefore functions in the same manner as food and drink.
28. Prolapse of the rectum due to hemorrhoids, followed by its return to place: Does not break the fast, provided it is not returned using a therapeutic ointment. It is stated in the marginal commentary I'ānat al-Ṭālibīn: "There is no breaking of the fast through the prolapse of the rectum due to hemorrhoids and its return to place using one's finger, given the person's necessity in doing so. From this it may be understood that if the person is compelled to insert his finger along with it into the interior, the fast is not broken; otherwise, the fast is broken by the finger's reaching the interior [without necessity]."[45]
29. Inserting any instrument or therapeutic substance into the brain or spinal cord: Breaks the fast. Al-Shirbīnī said: "Even if a person has a head wound reaching the meninges (ma'mūmah) and medicine is applied to it such that it reaches the membrane covering the brain, the fast is broken, even if it does not reach the actual interior of that membrane — as reported by al-Rāfi'ī from the Imam [al-Ḥaramayn] and affirmed by him. The same applies to the intestines — reaching their interior specifically is not required; rather, if a person has a perforating abdominal wound and applies medicine to it such that it reaches the internal cavity, the fast is broken, even if it does not reach the interior of the intestines themselves, as stated definitively in al-Rawḍah."[46]
30. A wound where the injury does not reach the internal cavity: Does not break the fast. Al-Shirbīnī said: "If a person treats a wound on the flesh of his calf or thigh, and the medicine reaches inside the muscle or flesh, or he inserts a piece of metal into it, this does not break his fast, because it is not an internal cavity."[47]
31. Drawing blood or receiving a blood transfusion: Does not break the fast, because receiving blood does not occur through an open passage, and drawing blood involves the exit of a substance from the body rather than its entry. Al-Shirbīnī said: "The fast is not broken by bloodletting (faṣd) or cupping (ḥijāmah)."[48]
32. Inserting an endoscope through the abdominal wall for examination or surgery: Breaks the fast. Al-Shirbīnī said: "According to both positions, the interior of the brain, the stomach, the intestines, and the bladder — which is the collecting point of urine — are broken by snuff/inhalation [affecting] the brain, by eating [affecting] the stomach, or by an enema."[49]
Conclusion
It is evident from the foregoing discussion that the governing principle of fast-breaking according to the Shāfi'ī school is that the one fasting does not break his fast except when a substance enters an internal cavity through an open passage. The recognized internal cavities according to the school comprise everything termed a jawf within the human body, numbering seven; the recognized passages are every visible opening or aperture leading to a recognized internal cavity, numbering six open passages; and the recognized substances are anything possessing physical mass, however small. The researcher has addressed the most prominent contemporary fast-breaking matters in the table of fast-breaking factors above.
Endnotes
[1] Narrated by Abū Dāwūd, al-Sunan, al-Maktabah al-'Aṣriyyah, Sidon, Chapter on Blowing Water Out of the Nose (al-Istinthār), Ḥadīth No. 142.
[2] Al-Khaṭṭābī, Ma'ālim al-Sunan, al-Maṭba'ah al-'Ilmiyyah, Aleppo, 1932, vol. 2, p. 108.
[3] Abū Bakr ibn Abī Shaybah, al-Muṣannaf, Maktabat al-Rushd, Riyadh, 1409 AH, vol. 2, p. 308.
[4] Majallat Majma' al-Fiqh al-Islāmī al-Dawlī [Journal of the International Islamic Fiqh Academy], vol. 10, p. 832.
[5] Muḥammad Rafī' al-'Uthmānī, Ḍābiṭ al-Mufaṭṭirāt fī Majāl al-Tadāwī, Maktabat Dār al-'Ulūm, Pakistan, p. 54.
[6] Abū al-'Abbās al-Fayyūmī, al-Miṣbāḥ al-Munīr fī Gharīb al-Sharḥ al-Kabīr, al-Maktabah al-'Ilmiyyah, Beirut, vol. 1, p. 115.
[7] Ḥāshiyat Qalyūbī wa 'Umayrah 'alā Sharḥ al-Minhāj, Dār Iḥyā' al-Kutub al-'Arabiyyah, Egypt, 1918, vol. 2, p. 57.
[8] Abū Zakariyyā al-Nawawī, al-Majmū' Sharḥ al-Muhadhdhab, Dār al-Fikr, vol. 6, p. 359.
[9] Sulaymān al-'Ujaylī, Ḥāshiyat al-Jamal 'alā Sharḥ al-Manhaj, Dār al-Fikr, vol. 8, p. 178.
[10] Abū Zakariyyā al-Nawawī, Rawḍat al-Ṭālibīn, al-Maktab al-Islāmī, Beirut, 1991, vol. 2, p. 313.
[11] Narrated by Abū Dāwūd, Book of Fasting, Chapter on the One Fasting Pouring Water Over His Head Due to Thirst, Ḥadīth No. 2365.
[12] Muṣṭafā al-Khinn et al., al-Fiqh al-Manhajī 'alā Madhhab al-Imām al-Shāfi'ī, Dār al-Qalam, Damascus, 1992, vol. 2, p. 52.
[13] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, Dār al-Kutub al-'Ilmiyyah, 1994, vol. 2, p. 156.
[14] Muḥammad Rafī' al-'Uthmānī, Ḍābiṭ al-Mufaṭṭirāt fī Majāl al-Tadāwī, previously cited, p. 59.
[15] Narrated by Abū Dāwūd, Book of Fasting, Chapter on Applying Kohl Before Sleep for One Who Is Fasting, Ḥadīth No. 2379.
[16] Muḥammad 'Alī al-Bār, al-Mufaṭṭirāt fī Majāl al-Tadāwī, Majallat Majma' al-Fiqh al-Islāmī al-Dawlī, vol. 10, p. 746.
[17] Abū Isḥāq al-Shīrāzī, al-Muhadhdhab, Dār al-Kutub al-'Ilmiyyah, vol. 1, p. 182.
[18] Ibn Ḥajar al-Haytamī, Tuḥfat al-Muḥtāj bi-Sharḥ al-Minhāj, al-Maktabah al-Tijāriyyah al-Kubrā, 1983, vol. 3, p. 407.
[19] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 155.
[20] Ḥāshiyat al-Sharwānī wa al-'Abbādī 'alā Tuḥfat al-Muḥtāj, al-Maktabah al-Tijāriyyah al-Kubrā, 1983, vol. 3, p. 400.
[21] Ḥāshiyat Qalyūbī wa 'Umayrah 'alā Sharḥ al-Minhāj, Dār Iḥyā' al-Kutub al-'Arabiyyah, Egypt, 1918, vol. 2, p. 57.
[22] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 156.
[23] Ibid., vol. 2, p. 157.
[24] Ibid., vol. 2, p. 155.
[25] Ibid., vol. 2, p. 155.
[26] Al-Ramlī, Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj, Dār al-Fikr, 1984, vol. 3, p. 165.
[27] Al-Nawawī, Minhāj al-Ṭālibīn, Dār al-Fikr, 2005, p. 75.
[28] Al-Ramlī, Nihāyat al-Muḥtāj ilā Sharḥ al-Minhāj, previously cited, vol. 3, p. 165.
[29] Ibid., vol. 3, p. 165.
[30] Ibid., vol. 3, p. 165.
[31] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 156.
[32] Ibn Ḥajar al-Haytamī, Tuḥfat al-Muḥtāj bi-Sharḥ al-Minhāj, previously cited, vol. 3, p. 400.
[33] Sa'īd Bā'ashan, Bushrā al-Karīm, Dār al-Minhāj, 2004, p. 553.
[34] Ibid., p. 553.
[35] Ibid., p. 553.
[36] Ibn Ḥajar al-Haytamī, Tuḥfat al-Muḥtāj bi-Sharḥ al-Minhāj, previously cited, vol. 3, p. 400.
[37] Al-Nawawī, Minhāj al-Ṭālibīn, previously cited, p. 75.
[38] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 157.
[39] Abū Zakariyyā al-Nawawī, Rawḍat al-Ṭālibīn, previously cited, vol. 2, p. 356.
[40] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 156.
[41] Ibid., vol. 2, p. 156.
[42] Ibn Ḥajar al-Haytamī, Tuḥfat al-Muḥtāj bi-Sharḥ al-Minhāj, previously cited, vol. 3, p. 400.
[43] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 156.
[44] Abū Zakariyyā al-Nawawī, Rawḍat al-Ṭālibīn, previously cited, vol. 2, p. 356.
[45] Abū Bakr al-Dimyāṭī, I'ānat al-Ṭālibīn 'alā Ḥall Alfāẓ Fatḥ al-Mu'īn, Dār al-Fikr, 1997, vol. 2, p. 259.
[46] Al-Khaṭīb al-Shirbīnī, Mughnī al-Muḥtāj ilā Ḥall Alfāẓ al-Minhāj, previously cited, vol. 2, p. 156.
[47] Ibid., vol. 2, p. 155.
[48] Ibid., vol. 2, p. 160.
[49] Ibid., vol. 2, p. 155.
