The correct view, in my judgment—and Allah knows best—is that in both situations the person owes only a single make-up day, for it is but one day that he invalidated twice. Because the day has not been duly restored to its owner, he must observe it afresh, intact, so that his replacement fast is valid.

Anything that reaches the stomach—whether by wajūr (a liquid medicine poured down the throat), saʿūt (medicine snuffed through the nose), or ḥuqnah (enema)—breaks the fast, and in every such case the person must make up that day, nothing more.

Some maintain that making up the day after an enema is recommended rather than obligatory, and in our estimation this is the sounder position, for a fast is broken only by what enters through the mouth and then reaches the throat and the stomach.

Whoever deliberately induces vomiting must make up the day and nothing else, whereas one who is overtaken by vomit incurs no liability so long as he does not swallow any of it back down.

Anyone who intentionally swallows a pebble or a date-pit must likewise make up the day, and that is all. Later Maliki jurists held that, for a person who purposely swallows a pebble or who vomits deliberately, the make-up is merely recommended, since neither the pebble nor the vomit is food, and fasting is essentially the abstention from food, drink, and sexual intercourse.

Others argued that both a make-up day and expiation are required, because the individual has willfully broken his fast. Yet the settled practice of the salaf, the great majority of scholars, and the caliphs is that one who induces vomiting on purpose has indeed broken the fast but is liable only for making up the day.

It is reported that the Prophet—peace and blessings be upon him—vomited and thus broke his fast.