Smoking or Using Inhaler Invalidates the Fast According to Ijma’

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THE MUDHIL’S BAATIL SMOKING VIEW

[By Hazrat Maulana Ahmad Sadeq Desai]

According to the U.K. Zindeeq, Faasiq, deviate Atabek Shukurov, who has set himself up as an ‘authority’ of the Hanafi Math-hab, smoking tobacco and using an inhaler do not invalidate the fast. This jaahil has disgorged some absolutely spurious and stupid arguments to bolster his corrupt view which is in diametric conflict with the Fatwa of all Four Math-habs of the Ahlus Sunnah Wal Jama’ah.

The Fuqaha of all Four Math-habs have unanimously ruled that smoking breaks the fast. According to the Hanafi Math-hab, intentionally smoking during Ramadhaan necessitates the obligations of Qadha as well as the 60 day Kaffaarah. Seeking to overturn the Ijma’ of the Four Math-habs, this modernist Zindeeq exhibits his jahaalat which confirms that he is ignorant of the Shar’i concept of Saum. He does not know even the proper meaning of Fasting.

His article of jahl portraying his jahl-e-murakkab (compound ignorance), is bereft of even a shred of Shar’i evidence for his haraam view. He has miserably failed to cite even a single text from any of the Fuqaha of any of the Math-habs to bolster his haraam fallacy structured on the basis of corrupt personal opinion.

Fasting is an injunction of the Shariah. Fasting has been ordained for Muslims since the era of Rasulullah (Sallallahu alayhi wasallam). Its definition cannot be reinterpreted on the basis of the logic of a copro-jaahil whose brains are operating within the constriction of the straightjacket of western modernity. In his article he has presented absolutely no Shar’i daleel for his haraam view. He abortively attempts to prove his baseless view in terms of analogies which are fallacious. His fallacies shall, Insha-Allah, be dissected and demolished further on in this article.

HANAFI MATH-HAB

“He who inhales medicine, then perceives the taste of the smoke in his throat, should make qadha of the fast.” (As-Sulaimaaniyyah)

“If water drawn into the nostrils reaches the brains, then qadha is obligatory.” (Al-Khazaanah, narrating from Imaam Abu Hanifah – Rahmatullah alayh) (The same ruling will apply to smoke inhaled intentionally).

“If he (intentionally) causes smoke to enter into his throat, his fast is invalidated, regardless of the type of smoke it may be. Thus, if he brings the incense close to him and smells its smoke, hence causing it to enter into his throat whilst he is aware of his fast, then his fast is broken. Whether (it be the smoke of) oudh, ambar or anything besides these two because it is possible to refrain from causing the muftir from entering the stomach. (Muftir is something which invalidates the fast.) Numerous people are oblivious of this fact.” (Haashiyatut Tahaawi ala Duraril Hukkaam)

“Or he intentionally causes smoke to enter his stomach or his brain, then the fast is invalidated because of the presence of something which breaks the fast. This applies to the smoke of substances other than ambar and oudh. And, in these two Kaffaarah also becoming incumbent is not far-fetched. Likewise (is the ruling) regarding the latest type of smoking which has been innovated in this age. (i.e. smoking tobacco and cigarettes) (Maraaqil Falaah)

“On this basis, regarding the bid’ah which has been innovated presently—when it is smoked, Kaffaarah becomes obligatory. We supplicate to Allah for forgiveness and protection.” (Maraaqil Falaah Sharh Noorul Eedhaah)

“If he causes smoke to enter his throat, the fast is invalidated regardless of the type of smoke even if it is of oudh or ambar whilst he is aware (that he is fasting), for it is possible to abstain from it.” (Durrul Mukhtaar)

“From this, the ruling pertaining to smoking (tobacco) is known. In a poem Ash-Shurumbulaali said in his Sharah of Al-Wahbaaniyyah: “Its smoker during the fast, there is no doubt in the fast being invalidated.” (Raddul Muhtaar) 

“If he inhales medicine and perceives its taste in his throat, he has to make qadha of the fast.” (Binaayah)

“If he causes it to enter into his throat, his fast is invalid. Thus if he inhales its smoke and causes it to enter into his throat, his fast breaks.” Majma’ul Anhaar)

MAALIKI MATH-HAB

“The reaching of smoke in the throat by burning (something), e.g. oudh, similarly the smoke from a boiling pot of food, invalidate the fast just as the vapour by smoking a pipe.” (Manhul Jaleel Sharh Mukhtasar Khaleel)

“It is obligatory to abstain from whatever reaches the throat, be it a substance which dissolves or not.” (Manhul Jaleel)

“He who inhales smoke or anything besides it whilst fasting, verily the fast is invalidated, for verily, the nose is the upper passageway reaching the throat. On him is qadha (of the invalidated fast). And if it is during Ramaadhan, then (also) he will be liable for azaab (punishment) if he deliberately does so. …….Al-Lakhmi said: ‘Snuffing is prohibited. The snuffer is able to prevent it reaching the throat. There is no difference (of opinion) in the invalidation (of the fast).”

“What do you say regarding a person who smokes during the day of Ramadhaan? Is Kaffaarah obligatory?”

Answer: “Yes, Kaffaarah is obligatory if it reaches in his stomach. ……..In Al-Mukhtasar (it appears): Regarding the smoke which (is acquired) by smoking, it invalidates (the fast) because it is a physical form. It reaches the throat. In fact sometimes it reaches even the stomach.”

“What do you say regarding the placement of smoke in the mouth between the lower lip and the teeth and spitting out the saliva tainted with it? Will the fasting person’s fast be invalidated, and will Kaffaarah be incumbent if this was done intentionally during Ramadhaan without valid reason?”

Answer: Placement of smoke in this manner in the mouth is in conflict with the reality of fasting which is to withhold from the lusts of the stomach and private organs from the rise of Fajr Saadiq until the completion of sunset with an intention……Its taste reaches the throat, for verily, the brain derives enjoyment from it just as the enjoyment of the smoke derived by sucking a pipe or by snuffing with it from the nose, or (this described in the question) is worse. There is no doubt in the invalidation of the fast and the obligation of the Greater Kaffaarah if this is done intentionally during Ramadhaan without valid reason. Fitr (the fast breaking) is more confirmed by it (i.e. the smoking) that the fitr resulting from oiling the head and the taste reaching the throat from the pores, and (more confirmed) that inhaling the vapours from a (boiling) pot (of food). This is well-known to the masses. When they hear that someone saying that the fast is not broken or that he hesitates in saying this (i.e. that the fast is broken), then they are surprised by it, and they attribute such a statement and hesitation to ignorance and little awareness (of reality). (Such as the ignorance of this copro-jaahil, Atabek). ……..Therefore, how is it possible to aver that it does not invalidate the fast. Or to hesitate (in saying that it breaks the fast)?

Abdul Haqq has narrated in Tahzeebut Taalib from As-Sulamaaniyyah: ‘He who inhales medicine and perceives its taste in his throat, then most certainly his fast is broken…….They (the Fuqaha) have said that one who inhales vapour from a pot of food, very his fast is broken, for verily, the vapours of food have a physical form which strengthens the brain. Thus, the resultant acquisition is like that acquired by eating. It is not hidden that the mouth is the nearer to the throat than the nose and the pores of the head, and it (the mouth) is wider than both………” (Fathul Ulal Maalik fil Fataawa ala Math-habil Imaamil Maalik)

“When the vapour of a pot of food reaches the throat, the fast is invalidated and qadhaa is incumbent. From this (i.e. the same ruling applies) is the vapours of smoking with a reed (or pipe). When the vapour of bukhoor or the vapour of a pot (of food) reaches the throat, then qadha become obligatory because both of them are is physical body formed.” (Bulghatis Saalik li-Aqrabal Masaalik)

“Vapours arising from lighting a pipe, and similarly the vapour of a pot—when it reaches the throat, qadha is compulsory. And from this is also with a pipe, etc., for verily, it reaches the throat. In fact (it reaches) the stomach.” (Haashiyah Ad-Dusooqi ala Sharhil Kabeer)

SHAAFI’I MATH-HAB

“In Baijurmi: The smoking which has now developed, which is called At-tatun,-May Allah curse the one who has initiated it – verily it is of the evil innovations. Our Shaikh Az-Ziyaadi used to issue fatwa in the beginning that the fast does not break because at that time he was not aware of its reality. However, when he saw its effect from the pipe with which it is smoked, then he retracted (his earlier view) and issued fatwa that it breaks the fast.” (I’aanatut Taalibeen)

“And from it (i.e. the things which invalidate the fast) is the popular kind of smoking.” (Nihaayatuz Zain)

“But, smoking tobacco is excluded (from the things which do not break the fast), for verily, from it physical form is acquired.” (Bushral Kareem)

“The popular smoking invalidates the fast just as the smoke of a wick.” (Tuhfatul Habeeb ala Sharhil Khateeb)

“If the vapour is from the popular smoking of this time, then it breaks the fast.” (Futuhaarul Wahhaab)

HAMBALI MATH-HAB

“He who swallows smoke intentionally, his fast is invalid.” (Mataalib Ulun Nuha fi Sharhi Ghaayatil Muntaha)

“He who swallows smoke intentionally, his fast is invalid.” (Kashful Qinaa’ ala Matnil Iqnaa’)

In the Kitaab, Al-Mausooatil Fiqhiyyah, the following is mentioned:

“The Fuqaha are unanimous that the popular smoking during fasting breaks the fast because it is among the mufttariyaat (the things which break the fast).”

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As his basis for his fallacy, Atabek citing from Hanafi texts, says:

“The red box states that dust particles, smoke, the taste of remedies/medicines and the smell of perfume do not break the fast. This evidence can also be found in the other authoritative works of the Hanafis such as Bahe-urTaiq, An-Nahr, Fath al-Qadir and Wilayah.

It is also to be found in a large number of Hanafi texts that using a steam room whilst fasting does not break your fast. In a steam room you are breathing in water vapour which also potentially enters your oesophagus (food), with a much larger volume or ‘dose’ of water than is given by an inhaler (albeit not pressurized).”

The abovementioned trash is the only ‘daleel’ which Atabek has managed to hallucinate for his fallacious view that smoking does not break the fast.

Either he has deliberately and conveniently ignored the explicit texts stating the breaking of the fast with intentional smoke inhalation to be found in the large number of Hanafi texts, or he is unable to understand what is written in these authoritative kutub of the Ahnaaf and of the other Math-habs. The very same kutub from which he has cited the above, clearly state that intentional smoke inhalation breaks the fast. Refer to the references from the Hanafi texts quoted above.

There is absolutely nothing in the “red box” to bolster the trash disgorged by Atabek. Since he is not all that stupid to have understood the reality in the “red box”, he conveniently refrains from presenting the translation of the text from Al-Muheetul Burhaani. The text states:

“When dust, smoke, the taste of medicine and the fragrance of perfume is perceived in the throat, it does not invalidate his fast because abstention from it is not possible.”

This refers to the taste, dust, etc. entering the throat involuntarily and of its own accord, not by an act of the Saa-im (Fasting person). This distinguishing factor shall be explained further on.

Explaining the issue which appears to be an unfathomable conundrum for the deviate Atabek, the Kutub of the Ahnaaf state:

“It is said in Al-Burhaan: His fast does not break if dust enters his throat or the effect of the taste of medicine, because it is not possible to abstain from it as is mentioned in Al-Fath. I say that from this stems that when it is possible to abstain from dust which enters the throat, then the fast will be invalidated if he does so (i.e. if he intentionally casues it to enter into his throat). Az-Zaylai said: ‘When dust or a fly enters his throat (i.e. of its own accord) whilst he is aware of his fast, his fast does not break because he is unable to prevent this. Thus it resembles smoke (which enters of its own accord, not intentionally inhaled). This (ruling) is according to Istihsaan (application of discretion). However, according to Qiyaas the fast breaks because of a muftir reaching the stomach. …The reason for (adopting) Istihsaan is the inability to prevent it, hence it is like the moisture which remains in the mouth after rinsing (the mouth).”

In Fathul Qadeer it is mentioned:

“When vapour and dust enter the throat (of their own accord), the fast does not break, for verily, abstention from their entry is not possible from the nose when the mouth is closed.” I say: On this basis when he causes smoke to enter into his throat regardless of the type of smoke whilst he is aware of his fast, then his fast breaks. Whether it be (the smoke) of oudh or ambar or anything else because of the possibility of abstention from causing a muftir to enter in the stomach. Numerous people are oblivious of this.”

The deviate Atabek conveniently or ignorantly overlooks this categorical statement in Haashiyah Shurumbulaali as well as in all other Hanafi texts.

In Maraaqil Falaah, it is mentioned:

“…Or if he causes smoke to enter into his stomach or brain by his intentional action (then the fast will break) because of the presence of fitr……..The same (ruling applies) to the smoking (i.e. of tobacco) which has been innovated in this era.”

In Raddul Muhtaar it appears as follows:

“(The fast does not break if) dust or a fly or smoke enters the stomach whilst he is aware of his fast because of the impossibility to abstain from it. This is in terms of Istihsaan. The benefit (i.e. the logical conclusion) of this is that if he causes smoke to enter his throat whilst he is aware of his fast, the fast will break regardless of the type of smoke whether it is oudh or ambar because of the possibility of abstaining from it. Therefore be aware (and ponder) over this as Ash-Shurumbulaali has elaborated.”

Elaborating on the entry of dust or a fly or smoke which does not invalidate the fast, it is said in Raddul Muhtaar:

“i.e. It (the dust, fly or smoke) entered of its own accord with the action of the fasting person.”

From all the Hanafi texts, it is abundantly clear that the Fuqaha have made a clear and categorical distinction between involuntary and voluntary inhalation of smoke. All the Hanafi kutub explicitly mention that while involuntary inhalation of smoke does not invalidate the fast, voluntary and intentional inhalation does invalidate the fast. The deviate has utilized the ruling applicable to involuntary inhalation to cigarette-smoking which is voluntary and intentional inhalation of smoke laden with harmful substances such as tar, nicotine, etc. which end up as solid formations inside the body.

In having ignored the ruling of the Fuqaha pertaining to voluntary and intentional inhalation of smoke, and deceptively and stupidly utilizing the ruling of involuntary inhalation for extravasating his copro-fatwa of baatil, Atabek has committed chicanery and skulduggery.

All the Fuqaha are unanimous in proclaiming the invalidation of the Fast if the fasting person intentionally inhales smoke.

In his three-page trash article, in more than two pages he abortively attempts to logically ‘prove’ that an asthma inhaler does not invalidate the fast. His stupid ‘proofs’ towards this end have already been refuted and demolished in the aforegoing discussion. Towards the end of his article of ghutha he arbitrarily, without making even an attempt to present any Shar’i daleel, claims that smoking cigarettes, tobacco, pipe and the like does not break the fast. Since he is totally bereft of Shar’i dalaa-il for his haraam excretion, he has miserably failed in his attempt. It is difficult to believe that he is unaware of the Consensus of the Fuqaha on this issue, namely, mal-oon smoking invalidates the fast.

Smoking tobacco is not an act which has been innovated yesterday. Muslims have been smoking the accursed substances for several centuries, having acquired the accursed practice from the western kuffaar.

As explained above, the Fuqaha make a clear distinction between involuntary inhalation of smoke and intentional inhaling. Whilst the former does not break the fast, the latter does invalidate the fast. It is indeed mind-boggling to believe that the intentional inhalation and consumption of a physical substance with all its poisonous, harmful and haraam effects does not render the fast invalid.

The deviate jaahil treats this serious issue with extreme insignificance. Lacking in fear for Allah Ta’ala he is prepared to destroy the Ramadhaan Fasts of innumerable stupid Muslims who are addicted to the shaitaani practice of smoking in the style of the inmates of Hell. He appears to have no Imaani idea of accountability and the assumption of the burdens of the sins of others whom he is satanically misguiding.

Indeed it is only a brain deranged and destroyed by the affliction of RIJS divinely inflicted on the followers of shaitaan that fails to understand that the intentional inhalation of clouds of poisonous smoke filled with poisonous tar, nicotine, etc., which gather and block the lungs, arteries, and the other organs of the body do not invalidate the Fast. The inhalation of tobacco smoke which travels from the mouth and nose down the throat into the lungs and other organs, including the stomach, causes all these organs to rot with cancer. The throat rots, the lungs rot, the heart rots the liver rots, the pancreas rots, the kidneys rot and the rest of the body putrefies. The smoke enters the brain and causes it to also rot.

All substances, be it inedible, which are intentionally ingested and which reach the throat or the brain or the stomach, nullify the Fast. Only zindeeq juhala deny this Shar’i reality. The Fuqaha state that even ignoramuses wonder at the jahl of the one who holds the view that the intentional ingestion of smoke via the mouth does not break the fast.

The Fatwa of the Fuqaha, viz., smoking invalidates the Fast, has not been designed for deterring people from this haraam poison as the deviate seeks to convey. The objective of the Fatwa is to save the Ramadhaan Fasts of people – stupid people – who may be misled by moron Haatibil Lail Zindeeq so-called ‘scholars’ who are bereft of valid Ilm of the Deen.

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DOES AN ASTHMA PUMP INVALIDATE THE FAST?

THE BAATIL VIEW OF WAYWARD CONTEMPORARY ‘SCHOLARS’

[By Hazrat Maulana Ahmad Sadeq Desai]

Does an asthma pump invalidate the Fast?

Answering this question, a jaahil molvi, Khalid Dhorat, of Channel Shaitaan disgorges the following Salafi flotsam:

Khalid Dhorat

Why isn’t the puffer for asthma regarded as breaking the fast?

I would like a detailed answer: why isn’t the puffer that is used by people who have asthma regarded as breaking the fast?.   Published Date: 2010-08-14

Praise be to Allaah.

The puffer is a container in which there is a liquid medicine composed of three things: chemical substances (medical preparation), water and oxygen.

When pressure is applied to the puffer, the medicine comes out in the form of a mist. If the patient takes a deep breath in when applying pressure to the puffer, this mist enters the airway (trachea), but some of it remains in the pharynx, and a very small amount of it may enter the oesophagus.

Some contemporary scholars are of the view that using a puffer invalidates the fast. They said: Because the contents of the puffer may reach the stomach via the mouth, so it breaks the fast.
But most contemporary scholars are of the view that using this puffer does not break the fast, and this view is the correct one. They quoted a number of things as evidence for this:

1. The basic principle is that the fast remains valid, and this fact cannot be altered except when there is certain proof. Whether part of the mist from the puffer reaches the stomach is something uncertain: it may enter the stomach or it may not, because the basic principle is that this substance goes to the respiratory system, but some of it may enter the stomach. With this uncertainty we cannot say that it invalidates the fast. This is the answer to the evidence for the first opinion.

2. Assuming that some of this medicine does actually enter the stomach, it is forgiven, and does not invalidate the fast, by analogy with rinsing the mouth and using the miswaak.

With regard to rinsing the mouth: when the fasting person rinses his mouth, some of that water remains in his mouth, and some of that water may go down to the stomach. Hence if he rinses his mouth with water in which there is a radioactive substance, that radioactive substance will appear in his stomach after a while, which confirms that some of the water used for rinsing the mouth does go down into the stomach. But this part that goes down into the stomach is a very small amount, which is overlooked in sharee’ah. The ruling is that the fast is still valid if one rinses the mouth. The amount of medicine from a puffer that reaches the stomach – if any – is smaller than the amount of water that reaches the stomach when one rinses the mouth, so it is more likely that it does not break the fast.

As for the siwaak, it contains a substance that dissolves in the saliva and goes down into the pharynx, and then to the stomach. But Islam overlooks this, and does not regard it as invalidating the fast, because it is a small amount and is not intentional. Similarly the part that may go down into the stomach from the puffer is small, and the patient does not intend for it to enter the stomach, so it does not break the fast, by analogy with the miswaak.

Thus the strength of the second view is apparent. This is the view favoured by our contemporary scholars: Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him), Shaykh Muhammad ibn al-‘Uthaymeen, Shaykh ‘Abd-Allaah ibn Jibreen, and the scholars of the Standing Committee. We have quoted some of their fatwas concerning this in the answer to question no. 37650.

See: Majallat al-Fiqh al-Islami (vol. 10, in which there are a number of articles about modern things that break the fast); Muftiraat al-Siyaam al-Mu’aasirah, by Dr. Ahmad al-Khaleel, p. 33-38.
Islam Q&A

(End of the corrupt, baatl Salafi view)

Salafis are freelancers who suck ‘fatwas’ from their thumbs and toes. They extract Ahaadith at random from the Kutub and mutilate the narrations with their corrupt opinions to fabricate their baatil ‘fatwas’. 

Any vapour intentionally inhaled, breaks the Fast. Thus, smoke, if inhaled intentionally invalidates the Fast. When an asthma pump is used, physical substances are ingested via the usual food passage. The intentional ingestion of the slightest bit of any substance invalidates the Fast. This is the ruling of the Shariah stated by the Fuqaha since time immemorial. This Fatwa of the Shariah cannot be abrogated by the stupidities of the Salafis and the neo-Salafis such as the Channel Shaitaan molvis. 

There is absolute certitude that the inhaled substance travels down the throat. This is ample for invalidating the Fast. If one is conscious of a drop of water slipping down the throat whilst making Wudhu, for example, it invalidates the fast. The argument of a ‘small amount’ is baseless. Regardless of the slight quantity, if it goes down the throat and one is aware thereof, the Fast breaks. 

The analogy with the Miswaak is fallacious. The after-effect of the Miswaak has been transformed into saliva, and according to the Shariah, swallowing one’s saliva does not invalidate the Fast.  It is baatil to analogize   food and the inhaled substances with the after-effects of the Miswaak. The Shariah explicitly decrees the invalidation of the Fast  if  some water, regardless of it being a “small amount” slips down the throat, but the Shariah tolerates the after-effect of rinsing the mouth, hence the Fast  will not break since the after-effect of rinsing the mouth has been transformed into saliva which has a separate hukm. The “basic principle” of the Salafis is bunkum. 

The neo-salafi Khalid Dhorat of Channel Shaitaan has the support of only ‘contemporary’ wayward ‘scholars’. He has not managed to present the fatwas of the Fuqaha of the Salafus Saaliheen era. He has failed to cite the Fatwa of the Hanafi Math-hab, but he parades himself as a Hanafi, yet he quotes Bin’Baaz and Uthaymeen who have no status in the Ahlus Sunnah Wal Jama’ah. He should openly declare himself a salafi, and not dupe the masses by masquerading as a Hanfai while promoting the baatil views of the Salafis. 

The Salafi book, Majallat al-Fiqh al-Islami from which the jaahil molvi quotes is not a reliable kitaab. It is a book of the Salafi deviates. It has no authentic status in the Shariah. 

The Mas’alah is clear. The use of an asthma pump breaks the fast. However, if there is a need to use it, it will be permissible. Qadha of the broken fast will have to be incumbently kept. Do not be misled by the jaahil molvi of Channel Shaitaan.

11 Ramadhaan 1437 (17 June 2016)

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