(41) Baya ga hayd (al'ada) da nifaas (jinin haihuwa), sauran abubuwan da zasu iya karya azumi ana ɗaukar su a matsayin masu karya azumin ne kawai idan sharuɗɗa uku sun cika: idan mutum ya san cewa hakan yana karya azumi kuma bai zama jahili ba; idan yana sane da abin da yake aikatawa kuma bai manta cewa yana azumi ba; idan ya aikata shi da yardar ransa, ba tare da an tilasta masa ba. Daga cikin abubuwan da ke karya azumi akwai ayyukan da suka haɗa da fitar da ruwan jiki, kamar jima'i, amai, al'ada da cupping (hijama), da kuma ayyukan da suka haɗa da shigar da wani abu cikin jiki, kamar ci da sha. (Majmoo' al-Fataawa, 25/148)

(41) Apart from hayd (menstruation) and nifaas (post-natal bleeding), other things that can break the fast are only considered to do so if the following three conditions apply: if a person knows that it breaks the fast and is not ignorant; if he is aware of what he is doing and has not forgotten that he is fasting; if he does it of his own free will and is not forced to do it. Among the things that break the fast are actions that involves the expulsion of bodily fluids, such as intercourse, vomiting, menstruation and cupping, and actions that involve ingesting matter, such as eating and drinking. (Majmoo’ al-Fataawa, 25/148)

(42) Daga cikin abubuwan da ke karya azumi akwai waɗanda aka rarraba su a matsayin kamar ci ko sha, kamar shan magunguna da kwayoyi ta baki, ko allurar abubuwan gina jiki, ko ƙarin jini.

(42) Among the things that break the fast are things that are classified as being like eating or drinking, such as taking medicines and pills by mouth, or injections of nourishing substances, or blood transfusions.

Allurar da ba a yi ta ne domin maye gurbin abinci da abin sha ba, sai dai ana amfani da ita wajen ba da magunguna kamar penicillin da insulin, ko magungunan ƙarfafawa, ko alluran rigakafi, to ba ta karya azumi ba, ko an yi ta a tsoka ko a jijiya. (Fataawa Ibn Ibraaheem, 4/189). Amma don tsaron lafiya, ya kamata a yi dukkan waɗannan allurai da dare.

Injections that are not given to replace food and drink but are used to administer medications such as penicillin and insulin, or tonics, or vaccinations, do not break the fast, regardless of whether they are intra-muscular or intravenous. (Fataawa Ibn Ibraaheem, 4/189). But to be on the safe side, all these injections should be given during the night.

Dialysis na koda, wanda ake fitar da jini, a tsabtace shi, sannan a mayar da shi tare da wasu sinadarai ko abubuwan gina jiki kamar sukari da gishiri da aka kara masa, ana ganin cewa yana karya azumi. (Fataawa al-Lajnah al-Daa’imah, 10/190).

Kidney dialysis, whereby the blood is taken out, cleaned, and put back with some chemicals or nourishing substances such as sugars and salts added, is considered to break the fast. (Fataawa al-Lajnah al-Daa’imah, 10/190).

Bisa ga ra'ayi mafi inganci, suppositories (magungunan dubura da farji), digar ido, digar kunne, cire hakori da kula da raunuka ba sa karya azumi. (Majmoo' Fataawa Shaykh al-Islam, 25/233, 25/245). Feshin da ake amfani da shi don asma ba ya karya azumi, domin iskar gas ce da aka matse kawai wacce ke zuwa huhu - ba abinci ba ne, kuma ana buƙatarsa a kowane lokaci, a cikin Ramadan da kuma a wasu lokuta. Zana jini daga jiki don gwaji ba ya karya azumi, kuma halal ne domin abu ne da ake buƙata. (Fataawa al-Da'wah: Ibn Baaz, lamba 979).

According to the most correct view, suppositories, eye-drops, ear-drops, having a tooth extracted and treating wounds do not break the fast. (Majmoo’ Fataawa Shaykh al-Islam, 25/233, 25/245). Puffers used for asthma do not break the fast, because this is just compressed gas that goes to the lungs – it is not food, and it is needed at all times, in Ramadaan and at other times. Having a blood sample taken does not break the fast and is permissible because it is something that is needed. (Fataawa al-Da’wah: Ibn Baaz, no. 979).

Magungunan da ake amfani da su ta hanyar kurkure baki ba sa karya azumi matukar ba a haɗiye su ba. Idan mutum yana da haƙori da aka cika, sannan ya ji ɗanɗanonsa a makogwaronsa, wannan ba ya karya azuminsa. (Daga fatawoyin Shaikh ‘Abd al-‘Azeez ibn Baaz, wanda aka bayar da shi da baki.)

Medicines used by gargling do not break the fast so long as they are not swallowed. If a person has a tooth filled and feels the taste of it in his throat, this does not break his fast. (From the fataawa of Shaykh ‘Abd al-‘Azeez ibn Baaz, issued verbally).

Abubuwan da BA sa karya azumi ba su ne kamar haka:

The following things do NOT break the fast:

Yin wankin kunne; digon hanci da feshin hanci – matuƙar mutum ya guji haɗiye duk wani abu da ya kai makogwaro.

Having the ears syringed; nose drops and nasal sprays – so long as one avoids swallowing anything that reaches the throat.

Allunan da ake sanyawa a ƙarƙashin harshe don magance ciwon ƙirji (angina) da sauran cututtuka - muddin mutum ya guji haɗiye duk wani abu da ya kai makogwaro.

Tablets that are placed under the tongue to treat angina and other conditions - so long as one avoids swallowing anything that reaches the throat.

Duk abin da ake sakawa cikin farji, kamar pessaries (magungunan farji), douches (wanke farji da ruwa), scopes (na'urorin dubawa) ko yatsu don dalilin gwajin likita.

Anything inserted into the vagina, such as pessaries, douches, scopes or fingers for the purpose of a medical examination.

Saka wata na'ura ko ƙarfe (IUD ko "coil") da makamancinsu a cikin mahaifa.

Insertion of a scope or intra-uterine device (IUD or “coil”) and the like into the uterus.

Saka wani abu a cikin fitsari – ga maza ko mata – na bututun roba (catheter), rini mai hana haske don ɗaukar hoto na bincike, magani ko maganin wankin mafitsara.

Insertion into the urethra – for males or females – of a catheter, opaque dye for diagnostic imaging, medication or solutions for cleansing the bladder.

Cike-cike na haƙori, cire haƙori, tsaftace haƙora, amfani da siwaak ko buroshin haƙori - matuƙar mutum ya guji haɗiye duk wani abu da ya kai ga maƙogwaro.

Dental fillings, tooth extractions, cleaning of the teeth, use of siwaak or toothbrush - so long as one avoids swallowing anything that reaches the throat.

Wanke baki, kurkure makogwaro, ko shafa feshin baki na magani a kai, muddin mutum ya guji hadiye duk wani abu da ya kai makogwaro.

Rinsing, gargling or applying topical mouth sprays - so long as one avoids swallowing anything that reaches the throat.

Allurar ƙarƙashin fata, ta tsoka ko ta jijiya – sai dai waɗanda ake amfani da su don samar da abinci mai gina jiki.

Subcutaneous, intramuscular or intravenous injections – except for those used to provide nourishment.

Oxygen

Oxygen.

Iskar maganin sa barci – matukar dai ba a ba mara lafiya ruwan abinci mai gina jiki ba.

Anaesthetic gases – so long as the patient is not given nourishing solutions.

Magunguna da ake shiga da su ta fata, kamar man shafawa da facin da ake amfani da su wajen isar da magani da sinadarai.

Medications absorbed through the skin, such as creams and patches used to administer medicine and chemicals.

Saka bututun roba (catheter) a cikin jijiyoyin jini don dubawa ta hoto ko magance jijiyoyin jini a cikin zuciya ko sauran gabobi.

Insertion of a catheter into veins for diagnostic imaging or treatment of blood vessels in the heart or other organs.

Amfani da laparoscope (kayan aiki da ake sakawa ta ƙaramin yanka a cikin ciki) don duba cikin ciki ko don yin aikin tiyata.

Use of a laparoscope (instrument inserted through a small incision in the abdomen) to examine the abdominal cavity or to perform operations.

Yin biopsy ko daukar samfurin hanta ko wasu gabobi – muddin hakan ba ya tare da allurar wani ruwa ko magani ba. Gastroscopy – muddin hakan ba ya tare da allurar wani ruwa ko wasu abubuwa ba.

Taking biopsies or samples from the liver or other organs – so long as this is not accompanied by the administration of solutions. Gastroscopy – so long as this is not accompanied by the administration of solutions or other substances.

Gabatar da kowane kayan aiki ko magani zuwa cikin kwakwalwa ko kashin baya.

Introduction of any instrument or medication to the brain or spinal column.

(43) Duk wanda ya ci ya sha da gangan a cikin rana a watan Ramadan ba tare da wani uzuri mai karbuwa ba, to ya aikata babban zunubi (kabeerah), kuma dole ne ya tuba ya rama wannan azumi daga baya. Idan ya karya azuminsa da wani abu da aka haramta, kamar shan barasa, to wannan yana sa zunubinsa ya zama mafi girma. Ko menene halin, dole ne ya tuba da gaskiya, ya kuma yawaita ayyukan nafila, da azumi da sauran ibada, don kada a samu gibi a cikin littafin ayyukansa na wajibi, kuma don Allah ya karbi tubarsa.

(43) Anyone who eats and drinks deliberately during the day in Ramadaan with no valid excuse has committed a grave major sin (kabeerah), and has to repent and make up for that fast later on. If he broke the fast with something haraam, such as drinking alcohol, this makes his sin even worse. Whatever the case, he has to repent sincerely and do more naafil deeds, fasting and other acts of worship, so as to avoid having any shortfall in his record of obligatory deeds, and so that Allaah might accept his repentance.

(44) "Idan ya manta, ya ci ya sha, to ya cika azuminsa, domin Allah ne ya ciyar da shi, ya kuma shayar da shi." (Al-Bukhaari ne ya ruwaito shi, Fath, lamba 1933). A cikin wani rahoto, "Ba ya wajaba ya rama azumin ko ya biya kaffarah." Idan mutum ya ga wani yana ci saboda ya manta cewa yana azumi, ya kamata ya tunatar da shi, saboda ma'anar gabaɗaya ta aya: "… Ku taimaki juna a kan aikin alheri da taqawa…" [Al-Maa'idah 5:2], da kuma hadisin, "idan na manta, ku tunatar da ni"; da kuma ka'idar cewa wannan aiki ne na mugunta (munkar) wanda dole ne a canza shi. (Majlis Shahr Ramadaan, Ibn 'Uthaymeen, shafi na 70) (45) Waɗanda suke buƙatar karya azuminsu domin ceton rayuwar wanda ke cikin haɗari, za su iya karya azuminsu, kuma ya kamata su rama shi daga baya. Wannan ya shafi lokuttan da wani ke nutsewa, ko kuma lokacin da ake buƙatar kashe wuta.

(44) “If he forgets, and eats and drinks, then let him complete his fast, for Allaah has fed him and given him to drink.” (Reported by al-Bukhaari, Fath, no. 1933). According to another report, “He does not have to make the fast up later or offer expiation (kafaarah).” If a person sees someone else who is eating because he has forgotten that he is fasting, he should remind him, because of the general meaning of the aayah (interpretation of the meaning): “… Help one another in righteousness and piety…” [al-Maa’idah 5:2], and the hadeeth, “if I forget, remind me”; and because of the principle that this is an evil action (munkar) that must be changed. (Majlis Shahr Ramadaan, Ibn ‘Uthaymeen, p.70) (45) Those who need to break their fast in order to save someone whose life is in danger, may break their fast and should make it up later on. This applies in cases where someone is drowning, or when fires need to be put out.

(46) Idan mutum na da wajibi ya yi azumi, amma ya yi jima'i da gangan da rana a cikin Ramadan, da radin kansa, inda kofofin biyu na al'aura (al'aurar) suka haɗu kuma kan azzakari ya shiga ko dai gaban ko bayan al'aura, azuminsa ya karye, ko ya fitar da maniyyi ko bai fitar ba, kuma dole ne ya tuba. Ya kamata ya ci gaba da yin azumi sauran yinin, amma dole ne ya rama azumin daga baya, kuma ya biya kaffara, saboda hadisin da Abu Hurairah (Allah ya yarda da shi) ya ruwaito: "Yayin da muke zaune tare da Manzon Allah ﷺ, wani mutum ya zo wurinsa ya ce: 'Ya Manzon Allah, na halaka!' Ya ce: 'Me ya same ka?' Ya ce: 'Na yi jima'i da matata alhali ina azumi.' Manzon Allah ﷺ ya ce: 'Kana da bawa da za ka 'yanta?' Ya ce: 'A'a.' Ya ce: 'Za ka iya yin azumin watanni biyu a jere?' Ya ce: 'A'a.' Ya ce: 'Kana da abin da za ka ciyar da talakawa sittin?' Ya ce: 'A'a'…" (Al-Bukhari ne ya ruwaito shi, al-Fath, 4, lamba 1936). Haka hukuncin yake shafar lamuran zina, luwadi da lalata da dabba.

(46) If a person is obliged to fast, but he deliberately has intercourse during the day in Ramadaan, of his own free will, where the two “circumcised parts” (genitals) come together and the tip of the penis penetrates either the front or back passage, his fast is broken, whether or not he ejaculates, and he has to repent. He should still fast for the rest of the day, but he has to make up the fast later on, and offer expiation (kafaarah), because of the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him): “Whilst we were sitting with the Messenger of Allaah (peace and blessings of Allaah be upon him), a man came to him and said: ‘O Messenger of Allaah, I am doomed!’ He said, ‘What is the matter with you?’ He said, ‘I had intercourse with my wife whilst I was fasting.’ The Messenger of Allaah said, ‘Do you have a slave whom you could set free?’ He said, ‘No.’ He said, ‘Can you fast for two consecutive months?’ He said, ‘No.’ He said, ‘Do you have the wherewithal to feed sixty poor people?’ He said, ‘No’…” (Reported by al-Bukhaari, al-Fath, 4, no. 1936). The same ruling also applies in cases of zinaa (adultery or fornication), homosexuality and bestiality.

[Bayanin Mai Fassara: Yin jima'i ta dubura, zina, luwadi, da jima'i da dabba manyan zunubai ne a Musulunci, kuma girman zunubin yana ƙaruwa idan an aikata su a ranar azumin Ramadan.] Idan mutum ya yi jima'i da rana a ranaku fiye da ɗaya a cikin watan Ramadan, dole ne ya biya kaffara saboda kowace rana, da kuma sake yin azumin kowace rana. Rashin sanin cewa kaffara wajibi ce ba uzuri ba ne. (Fataawa al-Lajnah al-Daa’imah, 10/321).

[Translator's Note: Having Intercourse from the back passage, adultery, homosexuality, and bestiality are major sins in Islam and are magnified if done during the day of Ramadhan.] If a person has intercourse during the day on more than one day during Ramadaan, he must offer expiation for each day, as well as repeating the fast for each day. Not knowing that kafaarah is obligatory is no excuse. (Fataawa al-Lajnah al-Daa’imah, 10/321).

(47) Idan mutum yana son ya kwanta da matarsa, amma ya karya azumi ta hanyar ci tukuna, zunubinsa ya fi girma, domin ya keta alfarmar watan ta hanyoyi biyu: ta ci, da kuma ta kwanciya da mata. A wannan hali ma ya fi tabbata cewa kaffara wajibi ce a kansa, kuma idan ya yi ƙoƙarin kubuta daga gare ta, hakan kawai yana ƙara lamarin muni. Dole ne ya tuba da gaske. (Duba Majmoo' al-Fataawa, 25/262).

(47) If a man wants to have intercourse with his wife but he breaks his fast by eating first, his sin is more serious, because he has violated the sanctity of the month on two counts, by eating and by having intercourse. It is even more certain in this case that expiation is obligatory, and if he tries to get out of it, that only makes matters worse. He must repent sincerely. (See Majmoo’ al-Fataawa, 25/262).

(48) Sumbata, rungumewa, runguma da taɓa matarsa ko baiwarsa, da kallonta akai-akai, idan mutum yana iya kame kansa, ya halatta, domin an ruwaito a cikin al-Saheehayn daga ‘Aa’ishah (Allah ya yarda da ita) cewa Annabi ﷺ yana sumbatar matansa yana rungumarsu alhali yana azumi, amma shi ne mafi iko da kame sha’awarsa. Dangane da hadisi al-qudusi, “yana barin matarsa saboda Ni”, wannan yana nufin jima’i. Amma idan mutum sha’awarsa na tashi da sauri kuma ba zai iya kame kansa ba, to bai halatta gare shi ya sumbaci matarsa ko ya rungume ta ba, domin hakan zai kai shi ga karya azumi, saboda ba zai tabbata cewa zai iya kaucewa fitar maniyyi ko jima’i ba. Allah ya ce a cikin hadisi al-qudusi: “yana barin sha’awarsa saboda Ni.” Ka’idar Musulunci ita ce: duk abin da ya kai ga haramun, shi ma haramun ne.

(48) Kissing, hugging, embracing, touching and repeatedly looking at one’s wife or concubine, if a man is able to control himself, is permissible, because it is reported in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to kiss and embrace his wives whilst he was fasting, but he was the most in control of his desire. With regard to the hadeeth qudsi, “he keeps away from his wife for My sake”, this is referring to intercourse. But if a person get aroused quickly and is unable to control himself, then it is not permissible for him to kiss or embrace his wife, because that will lead to him breaking his fast, as he cannot be sure that he will be able to avoid ejaculating or having intercourse. Allaah says in a hadeeth qudsi: “and he leaves his desire for My sake.” The Islamic guideline is that anything that leads to haraam is also haraam.

(49) Idan mutum yana cikin saduwa da matarsa sai asuba ta yi, to wajibi ne ya janye, kuma azumin sa yana ingantacce koda ya yi inzali bayan ya janye, amma idan ya ci gaba da saduwa har bayan asuba, to ya karya azumi, kuma dole ne ya tuba, ya rama azumin daga baya, sannan ya biya kaffara.

(49) If a person is engaged in the act of intercourse and dawn comes, he is obliged to withdraw, and his fast will be valid even if he ejaculates after withdrawal, but if he continues having intercourse until after dawn, he has broken his fast, and he must repent, make the fast up later, and offer expiation.

(50) Idan gari ya waye mutum yana cikin hali na janaaba (najasar da ke biyo bayan jima'i), wannan ba ya shafar azuminsa. Ya halatta a gare shi ko a gare ta a jinkirta yin wanka, ko dai na janaaba ko kuma bayan haila ko jinin nifas, har sai rana ta fito, amma yana da kyau a gaggauta yin wanka domin mutum ya samu damar yin sallah.

(50) If morning comes and a person is in a state of janaabah (impurity following sexual intercourse), this does not affect his fasting. He or she is permitted to delay doing ghusl, whether it is for janaabah or following menstruation or post-natal bleeding, until after the sun has come up, but it is better to hasten to do ghusl so that one can pray.

(51) Idan mai azumi ya yi barci, sannan ya yi mafarkin jima'i har ya fitar da maniyyi, to wannan ba ya karya azuminsa, bisa ga ijma'i (yarjejeniyar malamai), don haka ya kammala azuminsa. Jinkirta yin wanka (ghusl) ba ya karya azumi, amma ya kamata ya gaggauta yin wankan domin ya iya yin sallah, kuma domin mala'iku su kusanci shi.

(51) If a person who is fasting sleeps and experiences a wet dream, this does not break his fast, according to scholarly consensus (ijmaa’), so he should complete his fast. Delaying doing ghusl does not break the fast, but he should hasten to do ghusl so that he can pray and so that the anegls will draw close to him.

(52) Idan mutum ya yi fitar maniyyi a rana a cikin Ramadan saboda wani abu da zai iya kauce masa, kamar taba mace ko kallon mace akai-akai, to dole ne ya tuba zuwa ga Allah, kuma ya ci gaba da azumi har zuwa karshen yini, amma kuma dole ne ya rama wannan azumin daga baya. Idan mutum ya fara al'aurarsa da hannu sannan ya tsaya, ba tare da ya fitar da maniyyi ba, to dole ne ya tuba, amma ba sai ya rama azumin daga baya ba, domin bai fitar da maniyyi ba. Mai azumi dole ne ya nisanci duk abin da zai iya tada sha'awarsa, kuma ya kore duk wani mummunan tunani da ya zo masa. Sai dai bisa ga ra'ayi mafi inganci, idan ya fitar da madhiy, wannan ba ya karya azuminsa.

(52) If a person ejaculates during the day in Ramadaan because of something that he could have refrained from, such as touching or repeatedly looking at a woman, he must repent to Allaah and fast for the rest of the day, but he also has to make up that fast later on. If a person starts to masturbate but then stops, and does not ejaculate, then he has to repent but he does not have to make the fast up later on, because he did not ejaculate. The person who is fasting must keep away from everything that may provoke his desire, and he must repel any bad thoughts that come to him. However, according to the most correct opinion, if he emits prostatic fluid (madhiy), this does not break his fast.

Fitar wadiy, wani kauri mai kauri da ke fitowa bayan fitsari, ba tare da jin daɗin jiki ba, ba ya karya azumi, kuma mutum ba ya wajaba ya yi ghusl, amma dole ne ya yi istinja'i (tsaftace al'aurarsa) ya kuma yi wudu'i. (Fataawa al-Lajnah al-Daa'imah, 10/279)

The emission of wadiy, a thick sticky substance that comes out after urination, with no sense of physical pleasure, does not break the fast, and a person does not have to do ghusl, but he does have to do istinjaa’ (clean his private parts) and do wudoo’. (Fataawa al-Lajnah al-Daa’imah, 10/279)

(53) "Duk wanda ya yi amai ba da gangan ba, ba ya wajaba a gare shi ya rama azumin; amma duk wanda ya yi amai da gangan, to ya wajaba a gare shi ya rama azumin." (Hadisi sahihi wanda al-Tirmidhi ya ruwaito, 3/89). Mutumin da ya yi amai da gangan, ta hanyar saka yatsa a makogwaronsa ko matsa cikinsa, ko kuma ta hanyar shaka wani wari mai kyama da gangan, ko kallon wani abu da zai iya sa shi yin amai, to ya wajaba a gare shi ya rama azumin daga baya. Idan ya ji cewa zai yi amai, amma sai ya lafa da kansa, wannan ba ya karya azumin, domin ba abin da zai iya sarrafawa ba ne. Amma idan amai ya zo bakinsa sannan ya haɗiye shi, wannan yana karya azumin. Idan mutum ya ji tashin zuciya a cikinsa, ba ya wajaba a gare shi ya hana kansa yin amai, domin hakan na iya cutar da shi. (Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, 67). Idan mutum ya haɗiye wani abu da ya makale tsakanin haƙoransa ba da gangan ba, ko kuma idan abin ya yi ƙanƙanta har ba zai iya gane cewa yana nan ba ko ya tofar da shi, to ana ɗaukar hakan a matsayin wani ɓangare na miyarsa, kuma ba ya karya azumin. Amma idan abin ya isa a tofar da shi, ya kamata ya tofar da shi. Idan ya tofar da shi, hakan ba laifi ba ne, amma idan ya haɗiye shi, wannan yana karya azumin. Idan abin za a iya narkar da shi a baki, gaba ɗaya ko a wani sashi, kuma yana da ɗanɗano ko zaƙi da aka ƙara masa, to haramun ne a gare shi ya tauna shi. Idan wani abu daga cikinsa ya kai makogwaro, wannan yana karya azumin. Idan mutum ya tofar da ruwan da ya wanke bakinsa da shi, azumin nasa ba ya shafa saboda duk wani danshi ko jiƙa da ya rage, domin ba shi da ikon hana hakan.

(53) “Whoever vomits unintentionally does not have to make up the fast later on, but whoever vomits on purpose does have to make up the fast.” (Saheeh hadeeth narrated by al-Tirmidhi, 3/89). A person who vomits deliberately, by sticking his finger down his throat or applying pressure to his stomach, or deliberately smelling a repulsive odour, or looking at something that could make him vomit, is obliged to make up the fast later on. If he feels that he is about to vomit, but then it subsides by itself, this does not break his fast, because it is not something that he can control, but if the vomit comes into his mouth and he swallows it back down, this does break the fast. If a person feels sick in his stomach, he does not have to suppress the urge to vomit, because this could cause him harm. (Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, 67). If a person unintentionally swallows something that is stuck between his teeth, or if it is so small that he could not tell it was there or spit it out, this is counted as being part of his saliva and it does not break his fast. But if it is big enough to spit out, he should spit it out. If he spits it out, this is OK, but if he swallows it, this breaks his fast. If it can be diluted in the mouth, in whole or in part, and it has an added taste or sweetness, it is haraam for him to chew it. If any of this substance reaches the throat, this breaks the fast. If a person spits out water after rinsing his mouth, his fast is not affected by any moisture or wetness that is left behind, because he cannot help it.

Idan mutum ya kamu da zubar jini daga hanci, azumin sa yana nan daidai, domin wannan abu ne da ba ya cikin ikonsa. (Fataawa al-Lajnah al-Daa'imah, 10/264).

If a person suffers from a nosebleed, his fast is still valid, because this is something that is beyond his control. (Fataawa al-Lajnah al-Daa’imah, 10/264).

Idan yana da ciwon baki (gum ulcers) ko kuma hakoransa suna zubar da jini bayan ya yi amfani da siwaak (sandar goge haƙori), ba ya halatta ya haɗiye jinin; dole ne ya tofa shi. Amma idan wani jini ya shiga makogwaronsa da gangan, ba tare da ya nufa ba, babu wani abin damuwa. Haka kuma, idan amai ya taso a makogwaronsa sannan ya koma ciki zuwa cikinsa ba tare da ya nufa hakan ba, azumin sa yana nan daidai. (Fataawa al-Lajnah al-Daa'imah, 10/254).

If he has gum ulcers or his gums bleed after using the siwaak (tooth stick), it is not permissible for him to swallow the blood; he has to spit it out. However, if some blood enters his throat by accident, and he did not mean for that to happen, there is no need to worry. Similarly, if vomit rises in his throat then goes back down to his stomach without him intending for this to happen, his fast is still valid. (Fataawa al-Lajnah al-Daa’imah, 10/254).

Dangane da hancin da ke fitowa daga kai (hanci da kogon hanci) da kuma kwayar fitar da ke fitowa daga kirji ta hanyar tari da share makogwaro, idan an haɗiye shi kafin ya kai baki, wannan ba ya karya azumin mutum, domin matsala ce da kowa yake fuskanta; amma idan an haɗiye shi bayan ya kai baki, wannan yana karya azumi. Sai dai idan an haɗiye shi ba da gangan ba, to ba ya karya azumi.

With regard to mucus coming from the head (nose and sinuses) and phlegm coming from the chest by coughing and clearing the throat, if it is swallowed before it reaches the mouth, this does not break a person’s fast, because it is a problem which all people have; but if it is swallowed after it reaches the mouth, this does break the fast. However, if it is swallowed unintentionally, it does not break the fast.

Shakar ruwa da ke cikin iska, kamar yadda ka iya faruwa ga mutanen da ke aiki a tashoshin tace ruwan teku, ba ya karya azumi. (Fataawa al-Lajnah al-Daa'imah, 10/276).

Inhaling water vapours, as may happen to people working in desalination plants, does not break the fast. (Fataawa al-Lajnah al-Daa’imah, 10/276).

Ana ƙyamar ɗanɗana abinci ba tare da buƙata ba (makrooh), saboda hakan yana iya sa azumi ya karye. Misalan lokutan da ya zama wajibi ko halal a ɗanɗana abinci sun haɗa da uwa da take taunawa wa jaririnta abinci idan ba ta da wata hanyar ciyar da shi, da ɗanɗana abinci don tabbatar da cewa yana da kyau, da ɗanɗana wani abu lokacin sayayya. An ruwaito cewa Ibn ‘Abbaas ya ce: “Babu laifi a ɗanɗana vinegar ko duk wani abu da mutum yake son saya.” (An sanya shi a matsayin hasan a Irwa’ al-Ghaleel, 4/86; Duba al-Fath, sharhin Baab Ightisaal al-Saa’im, Kitaab al-Siyaam).

It is disliked (makrooh) to taste food unnecessarily, because this carries the risk that the fast may be broken. Examples of cases where it is necessary to taste food include a mother chewing food for an infant when she has no other way to feed him, tasting food to make sure that it is OK, and tasting something when making a purchase. It was reported that Ibn ‘Abbaas said: “There is nothing wrong with tasting vinegar or anything that one wishes to buy.” (Classed as hasan in Irwa’ al-Ghaleel, 4/86; See al-Fath, commentary on Baab Ightisaal al-Saa’im, Kitaab al-Siyaam).

(54) Amfani da siwaak sunnah ne ga wanda yake azumi a dukkan lokutan yini, koda kuwa yana da danshi. Idan mai azumi ya yi amfani da siwaak sai ya ji wani zafi ko wani dandano daga gare shi ya haɗiye, ko kuma ya fitar da siwaak daga bakinsa ya ga miyau a jikinsa sannan ya sake sanya shi a bakinsa ya haɗiye miyau ɗin, wannan ba ya karya azuminsa. (al-Fataawa al-Sa'diyyah, 245). Ya kamata ya guji duk wani abu da za a iya narkarwa, kamar koren siwaak, ko siwaak da aka ƙara masa wani ɗanɗano, kamar lemo ko na'a'na'a. Ya kamata ya tofar da duk wasu ƙananan guntu-guntu da suke fitowa daga siwaak a bakinsa; kada ya haɗiye su da gangan, amma idan ya haɗiye su bisa kuskure, babu laifi.

(54) Using siwaak is Sunnah for the one who is fasting at all times of the day, even if it is wet. If a person who is fasting uses a siwaak and detects some heat or other taste from it and swallows it, or if he takes the siwaak out of his mouth and sees saliva on it then puts it back in his mouth and swallows the saliva, this does not break his fast. (al-Fataawa al-Sa’diyyah, 245). He should avoid any substance that can be diluted, such as the green siwaak, or siwaak that has any extra flavour added to it, like lemon or mint. He should spit out any small pieces that come off the siwaak in his mouth; he should not swallow them deliberately, but if he swallows them accidentally, there is no harm done.

(55) Idan mai azumi ya ji rauni ko ya zub da jini daga hanci, ko kuma ya sha ruwa ko man fetur a bakinsa da gangan, wannan ba ya karya azuminsa. Idan kuma ya samu kura, hayaki ko kuda a bakinsa ba da niyya ba, shi ma ba ya karya azuminsa. Abubuwan da ba za a iya guje musu ba har a haɗiye su, kamar yawun mutum ko kurar da ake niƙa gari da ita, ba sa karya azumi. Idan mutum ya tara yawu mai yawa a bakinsa sannan ya haɗiye shi da gangan, wannan ba ya karya azumi, bisa ga ra'ayin da ya fi inganci. (al-Mughni na Ibn Qudaamah, 3/106).

(55) If a fasting person is injured or suffers a nosebleed, or gets water or petrol in his mouth by accident, this does not break his fast. If he gets dust, smoke or flies in his mouth by accident, this does not break his fast either. Things that one cannot avoid swallowing, like one’s own saliva, or dust from grinding flour, do not break the fast. If a person gathers a lot of saliva in his mouth then swallows it on purpose, this does not break the fast, according to the most correct opinion. (al-Mughni by Ibn Qudaamah, 3/106).

Idan hawaye ya kai makogwaron mutum, ko kuwa idan mutum ya shafa mai a gashin kansa ko gashin baki, ko ya yi amfani da lalle, sannan ya ji dandanonsa a makogwaronsa, wannan ba ya karya azuminsa. Amfani da lalle, da kohol ko mai ba ya karya azumi. (Duba Majmoo' al-Fataawa, 25/233, 25/245). Haka nan wannan hukunci ya shafi man shafawa da ake amfani da shi don laushi da sanya fatar jiki ta yi laushi. Babu laifi wajen shakar kamshi mai dadi, ko amfani da turare, ko shafa man kamshi da makamantansu. Babu laifi mai azumi ya yi amfani da turare na bukhoor (hayaki mai kamshi), matukar bai sanya shi a hanci kamar tabar hanci ba. (Fataawa al-Lajnah al-Daa'imah, 10/314). Yafi kyau kada a yi amfani da man goge baki a lokacin rana, a bar shi sai da dare, domin yana da karfi. (Al-Majaalis, Ibn 'Uthaymeen, shafi na 72).

If tears reach one’s throat, or if a person applies oil to his hair or moustache, or uses henna, and then detects the taste of it in his throat, this does not break his fast. Using henna, kohl or oil does not break the fast. (See Majmoo’ al-Fataawa, 25/233, 25/245). This also applies to creams used to moisturize and soften the skin. There is nothing wrong with smelling pleasant fragrances, using perfume or applying scented creams and the like. There is nothing wrong with a fasting person using bukhoor (incense), so long as he does not use it as snuff. (Fataawa al-Lajnah al-Daa’imah, 10/314). It is better not to use toothpaste during the day, and to leave it till night-time, because it is too strong. (Al-Majaalis, Ibn ‘Uthaymeen, p. 72).

(56) Domin kiyayewa, yana da kyau mai azumi ya guji a yi masa hijaamah (cupping). Akwai banbancin ra'ayi mai karfi game da wannan al'amari. Ibn Taymiyyah ya bayar da shawarar cewa wanda ake yi wa hijaamah yana karya azuminsa, amma wanda ke yi ba ya karya azuminsa.

(56) To be on the safe side, it is better for the fasting person not to be treated with cupping (hijaamah). There is a strong difference of opinion on this matter. Ibn Taymiyah suggested that the one who has cupping done breaks his fast, but the one who does it does not break his fast.

(57) Shan taba yana karya azumi, kuma ba za a iya amfani da shi a matsayin uzuri na rashin yin azumi ba. Ta yaya zunubi zai zama uzuri?! (58) Nutsar da kai a cikin ruwa ko nannaɗe kai da tufafi masu jika don sanyaya jiki ba ya karya azumi. Babu laifi a zuba ruwa a kan kai don samun sauƙin zafi da ƙishirwa. Yin iyo abu ne da ake ƙi, domin yana iya sa mutum ya karya azumi (ta hanyar haɗiyar ruwa). Idan aikin mutum ya haɗa da nutsewa cikin ruwa kuma yana da tabbacin ba zai shiga bakinsa ba, to babu laifi a wannan.

(57) Smoking breaks the fast, and it cannot be used as an excuse not to fast. How can a sin be taken as an excuse?! (58) Immersing oneself in water or wrapping oneself in wet clothes in order to cool down does not break the fast. There is nothing wrong with pouring water over one’s head to obtain relief from heat and thirst. Swimming is disliked, because it might make one break the fast (by swallowing water). If a person’s work involves diving and he can be sure that he will not get water in his mouth, there is nothing wrong with this.

(59) Idan mutum ya ci abinci, ya sha, ko ya yi jima'i, yana zaton har yanzu dare ne, sannan ya gane cewa alfijir ya riga ya bayyana, to babu laifi a kansa, domin ayar a fili take da cewa ana halatta wadannan abubuwa har sai mutum ya tabbatar da cewa alfijir ya zo. ‘Abd al-Razzaaq ya ruwaito da isnadi sahihi zuwa ga Ibn ‘Abbaas (Allah ya yarda da shi) cewa ya ce: "Allah ya halatta muku ci da sha muddin a zuciyarku akwai shakka." (Fath al-Baari, 4/135; wannan ra'ayi ne kuma na Shaikh al-Islam Ibn Taimiyya, Majmu' al-Fatawa, 29/263).

(59) If a person eats, drinks or has intercourse, thinking that it is still night, then he realizes that dawn has already broken, there is no harm done, because the aayah clearly states that it is permissible to do these things until one is sure that dawn has come. ‘Abd al-Razzaaq reported with a saheeh isnaad going back to Ibn ‘Abbaas (may Allaah be pleased with him) that he said: “Allaah has permitted you to eat and drink so long as there is any doubt in your mind.” (Fath al-Baari, 4/135; this is also the opinion of Shaykh al-Islam Ibn Taymiyyah, Majmoo’ al-Fataawa, 29/263).

(60) Duk wanda ya karya azumi, yana tunanin rana ta riga ta fadi alhali ba ta fadi ba, to sai ya rama azumin daga baya (a cewar mafi yawan malamai), domin ka’ida ita ce har yanzu rana tana nan, kuma abin da yake tabbatacce ba a barin shi saboda abin da yake shakka. (Shaikh al-Islam Ibn Taimiyya ya ga cewa ba wajibi ba ne mutum a wannan hali ya rama azumin). Idan alfijir ya bayyana kuma mutum yana da abinci ko abin sha a bakinsa, malaman fiqihu sun yi ittifaqi cewa ya kamata ya tofar da shi, kuma azuminsa yana nan daidai. Wannan yana kama da hukuncin wanda ya ci ko ya sha saboda mantuwa, sannan ya tuna cewa yana azumi – idan ya gaggauta tofar da abincin ko abin shan da ke bakinsa, azumin nasa yana nan daidai.

(60) If a person breaks his fast, thinking that the sun has already set when it has not, he must make up the fast later on (according to the majority of scholars), because the principle is that it is still day, and a fact that is certain cannot be rejected in favour of something doubtful. (Shaykh al-Islam Ibn Taymiyah thought that it was not necessary for a person in this situation to make up the fast). If dawn breaks and a person has food or drink in his mouth, the fuqaha’ are agreed that he should spit it out, and his fast is valid. This is like the ruling on one who eats or drinks because he forgets, then remembers he is fasting – if he hastens to spit out the food or drink in his mouth, his fast is still valid.