(30) Wazee sana ambao nguvu zao zimeisha na wanazidi kudhoofika kila siku kadiri kifo kinavyokaribia, hawana wajibu wa kufunga, na wanaruhusiwa kutofunga mradi kufunga kutawawia vigumu. Ibn ‘Abbaas (Allaah amridhie) alikuwa akisema kuhusu aya (tafsiri ya maana yake), “Na wale ambao wanaweza kufunga kwa shida (k.m. mzee, n.k.), wana uchaguzi (ama kufunga au) kumlisha maskini (kwa kila siku)” [al-Baqarah 2:184]: “Hili halijafutwa. Linamhusu mzee mwanamume na mzee mwanamke ambao hawawezi kufunga, hivyo wamlishe maskini kwa kila siku.” (Al Bukhaari, Kitaab al-Tafseer, Baab Ayaaman Ma’doodaat…) Wale ambao wamekuwa wazee wenye kusahau na kuchanganyikiwa hawana wajibu wa kufunga wala kufanya jambo jingine lolote, na familia yao haina wajibu wa kufanya lolote kwa niaba yao, kwa sababu watu kama hao hawahesabiwi tena kuwa na dhamana. Ikiwa wakati mwingine wana akili timamu na wakati mwingine wamechanganyikiwa, wanapaswa kufunga wakati wako sawa, na hawana wajibu wa kufunga wakati wamechanganyikiwa. (Angalia Majaalis Shahr Ramadaan cha Ibn ‘Uthyameen, uk. 28).

(30) The very elderly who have lost their strength and are getting weaker every day as death approaches, do not have to fast, and they are allowed not to fast so long as fasting would be too difficult for them. Ibn ‘Abbaas (may Allaah be pleased with him) used to say, concerning the aayah (interpretation of the meaning), “And as for those who can fast with difficulty (e.g., an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day)” [al-Baqarah 2:184]: “This has not been abrogated. It refers to the old man and the old woman who cannot fast, so they should feed a poor person for every day.” (Al Bukhaari, Kitaab al-Tafseer, Baab Ayaaman Ma’doodaat…) Those who have become senile and confused do not have to fast or do anything else, and their family does not have to do anything on their behalf, because such people are no longer counted as responsible. If they are of sound mind sometimes and confused at other times, they have to fast when they are OK and they do not have to fast when they are confused. (See Majaalis Shahr Ramadaan by Ibn ‘Uthyameen, p. 28).

(31) Kwa wale wanaopigana na adui au wanaozingirwa na adui, ikiwa kufunga kutawafanya wadhoofike mno hata wasiweze kupigana, wanaruhusiwa kuvunja funga, hata kama hawako safarini. Ikiwa wanahitaji kuvunja funga kabla ya kupigana, wanaweza kuvunja funga. Nabii ﷺ aliwaambia Maswahaba wake mara moja, kabla ya vita: “Asubuhi mtakutana na adui yenu, na kutofunga kutawafanya mwe na nguvu zaidi, kwa hiyo msifunge.” (Imepokewa na Muslim, 1120, toleo la ‘Abd al-Baaqi. Hii pia ndiyo kauli iliyopendelewa na Shaykh al-Islam Ibn Taymiyah. Wanazuoni wa Damascus pia walitoa fatwa za aina hiyo wakati mji wao ulipovamiwa na Watatari.) (32) Ikiwa sababu ya mtu kutofunga iko wazi, kama ugonjwa, si vibaya yeye kula au kunywa hadharani. Lakini ikiwa sababu imefichika, kama hedhi, ni bora kula na kunywa kwa siri, ili kutovutia tuhuma na mambo kama hayo.

(31) For those who are fighting an enemy or are being besieged by an enemy, if fasting would make them too weak to fight, they are allowed to break the fast, even if they are not travelling. If they need to break their fast before fighting, they can break their fast. The Prophet (peace and blessings of Allaah be upon him) said to his Companions once, before fighting: “In the morning you are going to meet your enemy and not fasting will make you stronger, so do not fast.” (Reported by Muslim, 1120, ‘Abd al-Baaqi edn. This is also the preferred opinion of Shaykh al-Islam Ibn Taymiyah. The scholars of Damascus also issued fatwas to the same effect when their city was attacked by the Tatars) (32) If a person’s reason for not fasting is obvious, such as illness, there is nothing wrong with him eating or drinking openly, but if the reason is hidden, such as menstruation, it is better to eat and drink in secret, so as not to attract accusations and the like.