Explanation of Riyad al-Saliheen-70b

The reciter: "And Laqit ibn Sabrah (may Allah be pleased with him) said:

I requested the Messenger of Allah (ﷺ) to talk to me about ablution. He said, "Perform the Wudu' well (by washing those parts of the body, such as the face, hands and feet beyond what is required, like washing the hands up to the upper-arm instead of the elbow). Cleanse the base of your fingers and sniff water deep into the nose except when you are observing fast."

قلت : يا رسول الله أخبرني عن الوضوء ؟ قال : أسبغ الوضوء، وخلل بين الأصابع، وبالغ في الاستنشاق إلا أن تكون صائماً

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Narrated by Abu Dawud and al-Tirmidhi, who said: It is a good, authentic hadith.
And it was narrated from Aisha (may Allah be pleased with her) that she said:

The Messenger of Allah (ﷺ) would wake up at Fajr time in a state of Janabah; so he would take bath before dawn and observe fasting.

كان رسول الله صلى الله عليه وسلم يدركه الفجر وهو جنب مِن أهله، ثم يغتسل ويصوم

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It is agreed upon by al-Bukhari and Muslim.
And Aisha and Umm Salama (may Allah be pleased with them both) said:

The Messenger of Allah (ﷺ) would wake during Ramadan (fasting) in a state of major impurity without a wet dream

كان رسول الله صلى الله عليه وسلم يصبح جنبًا مِن غير حلم، ثم يصوم

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Agreed upon by al-Bukhari and Muslim".

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said in his book *Riyad al-Saliheen*: "Chapter on issues related to fasting": meaning various and scattered issues, among which are:
If a person eats or drinks while fasting while forgetting, does his fast become invalid? Listen to the answer in the words of the Prophet (peace and blessings be upon him and his family), as narrated by Abu Hurayrah (may Allah be pleased with him), who said: : If you eat or drink, even if you become full or quenched, while you are forgetting in the fast, then your fast is complete and has no deficiency. For this reason he said: And in his saying: : is evidence that the action of the one who forgets is not attributed to him, but rather it is attributed to Allah. Likewise, the action of the sleeper is not attributed to himself, but rather it is attributed to Allah, as Allah the Exalted said regarding the People of the Cave: , and it is the sleeper who is turning over, but because he had no intention, Allah attributed the action to Him. Similarly, the one who forgets did not intend to invalidate the fast; he forgot and ate and drank out of habit. We say: your fast is valid. Likewise, if he was ignorant, such as if he underwent cupping without knowing that cupping breaks the fast, then his fast is valid.
And like if he eats thinking that the dawn has not appeared, then it turns out that it has appeared, then his fast is valid. And like if he eats thinking that the sun has set because it was cloudy, for example, so he thought the sun had gone down and ate, then it turns out that the sun had not set, then his fasting is valid. This issue occurred during the time of the Prophet (peace and blessings be upon him and his family), when the people were fasting on a cloudy day, so they broke their fast thinking that the sun had set, then the sun appeared, and the Prophet (peace and blessings be upon him and his family) did not order them to make up the fast, because they did not know, they did not intend it. But whenever a person remembers, it is obligatory for him to stop and abstain, even if the mouthful is in his mouth, it is obligatory for him to spit it out. Likewise, if water is in his mouth, it is obligatory for him to pour it out.
Likewise, if he was ignorant and then he is informed, it is obligatory for him to abstain. For example, if a person sees him eating and drinking and says: Why, my son, and you are fasting? He says: The sun has set. He says: The sun has not set. It is obligatory for him to stop because the excuse has been removed from him.
So if someone says: If I see a fasting person eating and I know that he is forgetting, is it obligatory for me to remind him? We say: Yes, it is obligatory for you to remind him, because if your brother is excused by forgetting and you know about it, it is obligatory for you to remind him. For this reason, the Prophet (peace and blessings be upon him and his family) said regarding the prayer: , so he ordered that one should be reminded when he forgets. Likewise, if you see a fasting person eating and drinking while forgetting, remind him. And just as if you see a person praying facing away from the qiblah, it is obligatory for you to inform him.
So the important thing is that if your brother falls into something that is not permissible for him, it is upon you to remind him, because forgetting is common and error is common.
Then he mentioned the hadith of Laqit ibn Sabrah (may Allah be pleased with him), where the Prophet (peace and blessings be upon him and his family) said to him: , : "Perform the ablution thoroughly" means perform a complete and thorough ablution, and "thoroughly" means to complete it. Allah the Exalted said: meaning: complete them.
And the second: : especially the fingers of the feet, pass water between them because the fingers of the feet are close together and water may not enter between them.
: means sniffing water during the ablution.
: so do not sniff water deeply, because if you sniff deeply, water enters your stomach through the nose. This indicates that food or drink entering through the nose is like it entering through the mouth, and it breaks the fast of the fasting person.
As for injections, they do not break the fast. Injections that are in the vein, or in the hand, or in the back, or in any place do not break the fast, except for nutritional injections that replace eating and drinking; these break the fast. And it is not permissible for him, if his fast is obligatory, to use them except in case of need, in case of dire necessity. If he is compelled to do so, he breaks his fast and uses the injections and makes up one day in its place.
Then he mentioned the hadith of Aisha and Umm Salama (may Allah be pleased with them both):
And in the hadiths of Aisha and Umm Salama, there is evidence that the actions of the Prophet (peace and blessings be upon him and his family) are a proof by which one argues, and it is not said: this is one of his special characteristics, because the original state is the absence of special characteristics. So if the Prophet (peace and blessings be upon him and his family) does an action, it is truth; if it is worship, it is worship, and if it is a custom, it is a custom and not forbidden. And Allah grants success.