(10) Azumi wajibi ne ga kowane Musulmi balagagge, mai hankali, mazauni [wato, ba matafiyi ba], wanda yake iya yin azumi kuma babu abin da zai hana shi ko ita yin sa, kamar haila [hayd] ko jinin haihuwa [nifaas].

(10) Fasting is an obligation on every adult, sane, settled [i.e., not travelling] Muslim who is able to fast and has nothing such as hayd [menstruation] or nifaas [post-natal bleeding] to prevent him or her from doing so.

Ana ɗaukar mutum a matsayin wanda ya balaga idan ɗaya daga cikin abubuwa uku ya faru: fitar maniyyi, ko a cikin mafarkin jima'i ko a'a; fitowar gashin al'aura mai kauri a kusa da al'aura; ko kuma cika shekara goma sha biyar. Ga mata akwai abu na huɗu, wato haila; idan yarinya ta fara jinin al'ada (ta fara al'ada), wajibi ne ta yi azumi koda ba ta kai shekara goma ba.

A person is deemed to have reached adulthood when any one of the following three things occur: emission of semen, whether in a wet dream or otherwise; growth of coarse pubic hair around the private parts; attainment of fifteen years of age. In the case of females, there is a fourth, namely menstruation; when a girl reaches menarche (starts her periods), she is obliged to fast even if she has not yet reached the age of ten.

(11) Ya kamata a koyar da yara su yi azumi tun suna shekara bakwai, idan sun iya, kuma wasu malamai sun ce ana iya dukan yaro idan ya kai shekara goma bai yi azumi ba, kamar yadda ake yi idan bai yi sallah ba. (Duba al-Mughni, 3/90). Yaro zai samu lada saboda azumin da ya yi, iyaye kuma za su samu lada saboda tarbiyyar da suka ba shi da kuma shiryar da shi ga aikin alheri. Al-Rubay' 'yar Mu'awwidh (Allah ya yarda da ita) ta ce, tana magana game da Ramadan lokacin da aka wajabta shi: "Mukan sa 'ya'yanmu su yi azumi, kuma mukan yi musu abin wasa da ulu. Idan ɗaya daga cikinsu ya fara kuka saboda abinci, sai mu ba shi wannan abin wasan ya yi wasa da shi har lokacin buɗe baki ya yi." (al-Bukhari, Fath, lamba 1960). Wasu mutane ba sa ganin yana da muhimmanci a umarci 'ya'yansu su yi azumi; ma dai, yaro na iya yin marmarin azumi kuma yana iya yinsa, amma uba ko uwa su ce masa kada ya yi, don abin da ake kira "tausayi" a gare shi. Ba su gane cewa tausayi na gaskiya shi ne a sa shi ya saba da azumi ba. Allah yana cewa (ma'anar ayar): "Ya ku waɗanda suka yi imani! Ku kiyaye kanku da iyalanku daga Wuta wacce makamashinta mutane ne da duwatsu, a kanta akwai mala'iku masu tsauri, masu ƙarfi, ba sa sabawa Allah game da abin da ya umarce su, suna aikata abin da aka umarce su." [At-Tahrim 66:6]. Ya kamata a ƙara kula da al'amarin azumin 'yar mace idan ta kai balaga, domin tana iya yin azumi lokacin al'adarta saboda kunya, sannan ba ta rama azumin daga baya ba.

(11) Children should be instructed to fast at the age of seven, if they are able to, and some scholars said that a child may be smacked at the age of ten if he does not fast, just as in the case of salaah. (See al-Mughni, 3/90). The child will be rewarded for fasting, and the parents will be rewarded for bringing him up properly and guiding him to do good. Al-Rubay’ bint Mu’awwidh (may Allaah be pleased with her) said, speaking about Ramadaan when it was made obligatory: “We used to make our children fast, and we would make them a toy made out of wool. If any one of them started to cry for food, we would give them that toy to play with until it was time to break the fast.” (al-Bukhaari, Fath, no. 1960). Some people do not think it is important to tell their children to fast; indeed, a child may be enthusiastic about fasting and may be capable of doing it, but his father or mother may tell him not to fast, out of so-called “pity” for him. They do not realize that true pity and compassion consist of making him get used to fasting. Allaah says (interpretation of the meaning): “O you who believe! Ward off from yourselves and your families a Fire (hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allaah, but do that which they are commanded.” [al-Tahreem 66:6]. Extra attention must be paid to the matter of a girl’s fasting when she has just reached maturity, because she may fast when she has her period, out of shyness, and then not make up the fast later.

(12) Idan kafiri ya musulunta, ko yaro ya balaga, ko mahaukaci ya dawo cikin hankalinsa a cikin yini, to ya wajaba su daina ci sauran yinin, domin yanzu sun kasance daga cikin waɗanda aka wajabta wa azumi, amma ba sai sun rama kwanakin Ramadan da suka rasa ba, domin a lokacin ba su kasance daga cikin waɗanda aka wajabta wa azumi ba.

(12) If a kaafir becomes Muslim, or a child reaches puberty, or an insane person comes to his senses during the day, they should refrain from eating for the rest of the day, because they are now among those who are obliged to fast, but they do not have to make up for the days of Ramadaan that they have missed, because at that time they were not among those who are obliged to fast.

(13) Masu hauka ba su da hisabi a kan ayyukansu (ayyukansu ba a rubuta su ba), amma idan mutum yana da hauka a wasu lokuta, kuma yana hankalinsa a wasu lokutan, to dole ne ya yi azumi a lokacin da yake cikin hankalinsa, kuma ana yafe masa a lokacin da yake cikin hauka. Idan ya zama mahaukaci a cikin yini, wannan ba ya ɓata azuminsa, kamar yadda yake a game da wanda ya suma saboda rashin lafiya ko wani dalili, domin yana da niyyar yin azumi lokacin da yake cikin hankalinsa. (Majaalis Shahr Ramadaan na Ibn ‘Uthaymeen, shafi na 28). Irin wannan hukunci ya shafi masu farfaɗiya.

(13) The insane are not responsible for their deeds (their deeds are not being recorded), but if a person is insane at times and sane at other times, he must fast during his periods of sanity, and is excused during his periods of insanity. If he becomes insane during the day, this does not invalidate his fast, just as is the case if someone becomes unconscious because of illness or some other reason, because he had the intention of fasting when he was sane. (Majaalis Shahr Ramadaan by Ibn ‘Uthaymeen, p.28). A similar case is the ruling governing epileptics.

(14) Idan wani ya mutu a cikin watan Ramadan, babu wani "bashi" a kansa ko kan magadansa dangane da sauran kwanakin watan.

(14) If someone dies during Ramadaan, there is no “debt” on him or his heirs with regard to the remaining days of the month.

(15) Idan wani bai san cewa wajibi ne a yi azumin Ramadan ba, ko kuma cewa haramun ne a ci abinci ko a yi jima'i da rana a cikin wannan wata, to bisa ga ra'ayin mafi yawan malamai, wannan uzuri ne karbabbe, haka kuma ga sabon musulmi, da musulmin da yake zaune a Daar al-Harb (kasashen da ba musulmi ke mulki ba), da kuma musulmin da ya tashi a cikin kafirai. Amma mutumin da ya tashi a cikin musulmai kuma yana iya tambaya da bincike, ba shi da uzuri.

(15) If someone does not know that it is fard (obligatory) to fast Ramadaan, or that it is haraam to eat or have sexual intercourse during the day in this month, then according to the majority of scholars, this excuse is acceptable, as is also the case for a new convert to Islam, a Muslim living in Daar al-Harb (non-Muslim lands) and a Muslim who grew up among the kuffaar. But a person who grew up among the Muslims and was able to ask questions and find out, has no excuse.