that using kohl and similar substances is a matter that commonly affects people, just as applying oil, bathing, using incense, and wearing perfume do. If any of these invalidated the fast, the Prophet, may Allah bless him and grant him peace, would have explained this, just as he explained that other things invalidate it. Since he did not explain any such ruling, it is known that kohl belongs in the same category as perfume, incense, and oil.

Incense smoke may rise into the nose, enter the brain, and condense into solid matter. Oil is absorbed by the body, enters its interior, and strengthens a person. Likewise, perfume considerably invigorates a person. Since he did not prohibit the fasting person from these things, this indicates that a fasting person may use perfume, incense, and oil, and likewise apply kohl.

During his lifetime, may Allah bless him and grant him peace, Muslims would sustain injuries, whether in jihad or otherwise: wounds reaching the membrane surrounding the brain and wounds penetrating a body cavity. If this invalidated the fast, he would have explained that to them. Since he did not prohibit the fasting person from it, it is known that he did not make it something that invalidates the fast.

(Third argument: Establishing that something invalidates the fast by analogy requires a valid analogy. This must rest either on an effective cause, through establishing the factor shared by both cases, or on ruling out any relevant distinction between them. Either evidence must establish the effective cause in the original case, allowing its ruling to be extended on that basis to the new case, or it must be known that the two cases do not differ in any attribute recognized as relevant by Islamic law. No such analogy holds here. This is because nothing in the evidence indicates that what has been designated as invalidating the fast by Allah