But whoever reflects on the foundations and purposes of Islamic law will see that, when the Lawgiver commanded fasting, he also prescribed moderation in it: he discouraged continuing a fast into the next day without breaking it, commanded hastening to break the fast and delaying the predawn meal, and made David’s fast the most balanced and excellent form of fasting. Part of this balance is that a person should not expel what sustains his strength. Vomiting expels nourishment, deliberately inducing ejaculation expels semen, and menstruation expels blood; these substances sustain the body.

However, the Lawgiver distinguished between what can be avoided and what cannot. Wet dreams cannot be avoided, nor can vomiting that overcomes a person. The same applies to non-menstrual bleeding, since it has no fixed time, unlike menstrual bleeding, which does. A person undergoing cupping has his blood drawn, as does someone undergoing bloodletting. This differs from someone whose blood flows involuntarily, such as a wounded person, for this cannot be avoided. Thus, cupping belongs to the same category as vomiting, deliberately inducing ejaculation, and menstruation, while bleeding from a wound belongs to the same category as non-menstrual bleeding, wet dreams, and involuntary vomiting. The rulings of Islamic law are therefore consistent and harmonious, and do not depart from analogy.

The stronger view is that the fast is not broken by applying kohl, instilling drops into the urethra, or swallowing something non-nourishing, such as a pebble. It is, however, broken by using nasal preparations, because the Prophet said:

“Draw water thoroughly into the nose, unless you are fasting.”