from 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