(38) Da zarar dukkan faifan rana ya bace, mai azumi ya kamata ya buɗe azumi, kuma kada ya kula da jan hasken da ya rage a sararin sama, domin Annabi ﷺ ya ce: "Idan dare ya zo daga can, rana kuma ta ƙare daga can, rana ta faɗi, to mai azumi ya kamata ya buɗe azumi." (Al-Bukhaari ne ya ruwaito shi, al-Fath, lamba ta 1954; wannan batu kuma an ambata shi a Majmoo' al-Fataawa, 25/216).

(38) Once the entire disk of the sun has disappeared, the fasting person should break his fast, and not pay any attention to the red glow that remains on the horizon, because the Prophet (peace and blessings of Allaah be upon him) said: “Once night comes from there and the day disappears from there, and the sun has set, the fasting person should break his fast.” (Reported by al-Bukhaari, al-Fath, no. 1954; the issue is also mentioned in Majmoo’ al-Fataawa, 25/216).

Sunnah ce a yi gaggawar buɗe baki. Annabi (tsira da amincin Allah su tabbata a gare shi) ba ya yin sallar Magariba sai ya buɗe baki, ko da da shan ruwa kaɗan ne. (Al-Haakim ne ya ruwaito shi, 1/432; al-Silsilat al-Saheehah, 2110) ﷺ Idan mai azumi bai samu wani abu da zai buɗe baki da shi ba, to ya yi niyyar buɗe baki a cikin zuciyarsa, kuma kada ya tsotse yatsarsa, kamar yadda wasu talakawa ke yi. Ya kiyayi buɗe baki kafin lokacin da ya dace, domin Annabi (tsira da amincin Allah su tabbata a gare shi) ya ga wasu mutane rataye da jijiyoyin ƙafafunsu, jini yana zuba daga kusurwoyin bakinsu, sai ya tambaya game da su, aka ce masa mutane ne waɗanda suka buɗe baki kafin lokacin da ya yi. (Hadisin yana cikin Saheeh Ibn Khuzaymah, lamba 1986, da kuma Saheeh al-Targheeb, 1/420) ﷺ Idan mutum ya tabbata, ko ya yi zato mafi girma, ko bai tabbata ba ko ya buɗe baki kafin lokacin da ya dace, to ya rama azumin daga baya, domin ƙa'idar asali ita ce rana tana nan, ba ta ƙare ba. (Fataawa al-Lajnah al-Daa'imah, 10/287) Ya kiyayi dogaro da maganar ƙananan yara ko kuma majiyoyin da ba a amince da su ba, kuma ya kiyayi bambancin lokaci tsakanin birane da ƙauyuka daban-daban idan ya ji kiran sallah a rediyo da sauransu.

The Sunnah is to hasten in breaking the fast. The Prophet (peace and blessings of Allaah be upon him) would not pray Maghrib until he had broken his fast, if only with a sip of water. (Reported by al-Haakim, 1/432; al-Silsilat al-Saheehah, 2110). If a fasting person cannot find anything with which to break his fast, he should have the intention in his heart to break his fast, and he should not suck his finger, as some of the common people do. He should beware of breaking the fast before the correct time, because the Prophet (peace and blessings of Allaah be upon him) saw some people hanging from their hamstrings with blood pouring from the corners of their mouths, and when he asked about them, he was told that they were people who broke their fast before it was time to do so.” (The hadeeth is in Saheeh Ibn Khuzaymah, no. 1986, and in Saheeh al-Targheeb, 1/420). If a person is certain, or thinks it most likely, or is not sure whether he broke the fast before the proper time, he should make up the fast later on, because the basic principle is that the day is still there and has not ended. (Fataawa al-Lajnah al-Daa’imah, 10/287). He should beware of relying on the word of small children or untrustworthy sources, and he should also beware of the time differences between different cities and villages when he hears the adhaan on the radio and so on.

(39) Idan alfijir ya bayyana – wato farin haske da ke bayyana a sararin gabas – mai azumi dole ne ya daina ci da sha nan take, ko ya ji kiran sallah ko bai ji ba. Idan ya san cewa mai kiran sallah yana yin kiran sallah a lokacin alfijir, to dole ne ya daina ci da sha da zarar ya ji kiran sallar tasa. Amma idan mai kiran sallah yana kiran sallah kafin alfijir, to ba sai ya daina ci da sha ba idan ya ji kiran. Idan kuma bai san al'adar mai kiran sallah ba, ko kuma akwai bambanci tsakanin masu kiran sallah, kuma bai iya tantance lokacin alfijir da kansa ba – kamar yadda yakan kasance a birane saboda hasken wuta da gine-gine – to ya yi taka-tsantsan ta hanyar komawa ga jadawalin lokutan sallah da aka buga, muddin yana da tabbacin cewa lissafin da aka dogara a kansa ba shi da kuskure.

(39) When the dawn comes – which is the white light coming across the horizon in the East – the fasting person must stop eating and drinking straightaway, whether he hears the adhaan or not. If he knows that the muezzin calls the adhaan at dawn, he has to stop eating and drinking as soon as he hears his adhaan, but if the muezzin calls the adhaan before Fajr, he does not have to stop eating and drinking when he hears it. If he does not know the muezzin’s usual practice, or there are differences among the muezzins, and he cannot determine the time of dawn for himself – as is usually the case in cities because of lighting and buildings – he should take the precaution of referring to a printed timetable, so long as he is sure that the calculations on which it is based are not incorrect.

Ra'ayin cewa a tsaya cin abinci da sha wani lokaci kafin Fajr, misali minti goma kafin, don a kiyaye a bangaren aminci, bidi'a ne. A wasu jadawalin lokuta ana iya ganin sashe daya mai taken "imsaak" (tsayawa cin abinci da sha) wani kuma na Fajr; wannan abu ne da ya saba wa Musulunci.

The idea of being on the safe side by stopping eating and drinking a certain time before Fajr, such as ten minutes before, is bid’ah. On some timetables you can see one heading for “imsaak” (stopping eating and drinking) and another for Fajr; this is something that is contrary to Islam.

(40) Musulmai da ke zaune a garuruwan da akwai bambanci bayyananne tsakanin dare da rana a cikin kowane awa ashirin da hudu wajibi ne su yi azumi, komai tsawon yinin, matukar wannan bambanci tsakanin dare da rana yana nan. A wasu wurare babu irin wannan bambanci tsakanin dare da rana; Musulmai a wadannan wurare su yi azumi bisa ga lokutan garin da ke kusa da su inda akwai bambanci bayyananne tsakanin dare da rana.

(40) The Muslims living in cities where there is a distinct alternation of night and day in every twenty-four hour period are obliged to fast, no matter how long the day is, so long as that distinction between night and day is there. In some places there is no such distinction between night and day; Muslims in these places should fast according to the times in the nearest city in which there is a distinct alternation of night and day.