even if it is slight; because the mouth is considered part of the apparent body, and the basic rule is that the fast is broken by anything that reaches the throat from it. However, saliva is excused because it is not possible to avoid it, so anything other than it remains under the original rule. If one expels it from his mouth and his mouth remains impure, or his mouth becomes impure by something from the outside, then he swallows his saliva: if there is a portion of the impure substance with it, he breaks his fast by that portion; otherwise, he does not.

Section: The fast is not broken by rinsing the mouth (madmada), without disagreement, whether it is for purification or otherwise. It has been reported from the Prophet (peace be upon him) that Umar asked him about kissing for a fasting person, and the Prophet (peace be upon him) said: "What do you think if you rinse your mouth from a vessel while you are fasting?" I said: "There is no harm in it." He said: "Then what?" (30). Furthermore, the mouth is considered part of the exterior, so the fast is not invalidated by what reaches it, like the nose and the eyes. If one rinses his mouth or inhales water into his nose (istinshaq) for purification, and the water reaches his throat unintentionally and without excessiveness, there is no consequence for him. This is the view of al-Awza'i, Ishaq, and al-Shafi'i in one of his two opinions. It has also been narrated from Ibn Abbas. Malik and Abu Hanifa said: His fast is broken, because he caused the water to reach his interior while mindful of his fast, so he broke his fast just as if he had drunk it intentionally. Our view is that it reached his throat without excess or intent, so it resembles the case where a fly flies into one's throat, and by this it differs from the one who does so intentionally. As for if one is excessive, such as exceeding three [rinses], or exaggerates in inhaling water, then he has committed something disliked (makruh), due to the saying of the Prophet (peace be upon him) to Laqit ibn Sabira: "And exaggerate in inhaling water, unless you are fasting" (31). An authentic hadith. This is because he exposes himself to the arrival of water into his throat by that action. If it reaches his throat, Ahmad said: "I would prefer that he repeat the fast." Does his fast break because of that? There are two views: One, it breaks, because the Prophet (peace be upon him) forbade exaggeration to protect the fast, which indicates that it breaks the fast, and because it reached him through a forbidden act, so it resembles the intentional act (32). The second, it does not break by it; because it arrived without intent, so it resembles flour dust when one sifts it. As for rinsing the mouth for something other than purification: if it is for a need, such as cleaning his mouth when necessary and the like, then its ruling is the same as the ruling of rinsing for purification. If it is in vain (33), or he rinsed his mouth due to thirst, it is disliked. Ahmad was asked about a fasting person who becomes thirsty [and rinses his mouth then spits it out] (34). He said: "Splashing it on his chest is more beloved to me." If he does so and the water reaches his throat, or he leaves water in his mouth in vain or to cool down, the ruling on it is the same as the ruling on exceeding three rinses, because it is disliked. There is no harm in him pouring water on his head due to heat and thirst, because it was reported from some of the companions of the Messenger of Allah (peace be upon him) that he said: "I have seen the Messenger of Allah (peace be upon him) at al-'Arj (35) pouring water over his head while he was fasting due to thirst or heat." Reported by Abu Dawud (36).

Section: There is no harm in a fasting person performing ghusl (full bath). Aisha and Umm Salama said: "We bear witness regarding the Messenger of Allah (peace be upon him) that he would enter the morning in a state of janaba (major ritual impurity) without a wet dream, then he would perform ghusl, then he would fast." Agreed upon (37). Abu Bakr reported with his chain of narration that Ibn Abbas entered the bathhouse while he was fasting, he and his companions, during the month of Ramadan. As for diving in water, Ahmad said regarding a fasting person who submerges in water: "As long as he does not fear it entering his ears." Al-Hasan and al-Sha'bi disliked that.