(25) Katika tukio lolote la ugonjwa unaomfanya mtu ajisikie vibaya, mtu anaruhusiwa kutofunga. Msingi wa hili ni aya (tafsiri ya maana yake): "… na mwenye kuwa mgonjwa au yuko safarini, basi (atimize) idadi hiyo hiyo ya siku nyingine…" [al-Baqarah 2:185]. Lakini ikiwa ugonjwa ni mdogo, kama kikohozi au maumivu ya kichwa, basi hauwi sababu ya kuvunja funga.

(25) In the event of any sickness that makes people feel unwell, a person is allowed not to fast. The basis for this is the aayah (interpretation of the meaning): “… and whoever is ill or on a journey, the same number [of days on which one did not observe sawm must be made up] from other days…” [al-Baqarah 2:185]. But if the ailment is minor, such as a cough or headache, then it is not a reason to break one's fast.

Iwapo kuna ushahidi wa kitabibu, au mtu anajua kwa uzoefu wake wa kawaida, au ana hakika, kwamba kufunga kutazidisha ugonjwa wake au kuchelewesha kupona kwake, basi anaruhusiwa kuvunja funga yake; bali ni makruhu (chukizo) kwake kufunga katika hali kama hizo. Mtu aliye mgonjwa sana hana wajibu wa kuwa na niyya usiku wa kufunga siku inayofuata, hata kama kuna uwezekano kwamba atakuwa mzima asubuhi, kwa sababu kinachozingatiwa ni wakati uliopo.

If there is medical proof, or a person knows from his usual experience, or he is certain, that fasting will make his illness worse or delay his recovery, he is permitted to break his fast; indeed, it is disliked (makrooh) for him to fast in such cases. If a person is seriously ill, he does not have to have the intention during the night to fast the following day, even if there is a possibility that he may be well in the morning, because what counts is the present moment.

(26) Ikiwa kufunga kutasababisha kupoteza fahamu, anapaswa kuvunja funga yake na kuilipa baadaye. (al-Fataawa, 25/217). Ikiwa mtu atapoteza fahamu wakati wa mchana na akapata fahamu kabla ya Maghrib au baada yake, funga yake bado ni sahihi, mradi alikuwa amefunga asubuhi; ikiwa amepoteza fahamu kuanzia Alfajiri hadi Maghrib, basi kwa mujibu wa wanazuoni wengi funga yake si sahihi. Kwa mujibu wa wanazuoni wengi, ni wajibu kwa mtu aliyepoteza fahamu kuilipa funga zake baadaye, bila kujali alipoteza fahamu kwa muda gani. (Al-Mughni ma’a al-Sharh al-Kabeer, 1/412, 3/32; al-Mawsoo’ah al-Fiqhiyyah al-Kuwaytiyyah, 5/268).

(26) If fasting will cause unconsciousness, he should break his fast and make the fast up later on. (al-Fataawa, 25/217). If a person falls unconscious during the day and recovers before Maghrib or after, his fast is still valid, so long as he was fasting in the morning; if he is unconscious from Fajr until Maghrib, then according to the majority of scholars his fast is not valid. According to the majority of scholars, it is obligatory for a person who falls unconscious to make up his fasts later on, no matter how long he was unconscious. (Al-Mughni ma’a al-Sharh al-Kabeer, 1/412, 3/32; al-Mawsoo’ah al-Fiqhiyyah al-Kuwaytiyyah, 5/268).

Baadhi ya maulamaa walitoa fatwa kwamba mtu anayepoteza fahamu, au anayetumia dawa za kulala, au anayepewa ganzi ya jumla kwa sababu ya kweli, na akabaki bila fahamu kwa siku tatu au chini ya hapo, lazima alipe baadaye funga alizokosa, kwa sababu anachukuliwa kuwa kama aliyelala. Ikiwa amebaki bila fahamu kwa zaidi ya siku tatu, hana wajibu wa kulipa funga hizo, kwa sababu anachukuliwa kuwa kama mwenye wazimu. (Kutoka katika fatawa za Shaykh ‘Abd al-‘Azeez ibn Baaz, zilizotolewa kwa mdomo).

Some scholars issued fatwaas to the effect that a person who falls unconscious or takes sleeping pills or receives a general anaesthetic for a genuine reason, and becomes unconscious for three days or less, must make up the fasts later on, because he is regarded as being like one who sleeps; if he is unconscious for more than three days, he does not have to make up the fasts, because he is regarded as being like one who is insane. (From the fataawa of Shaykh ‘Abd al-‘Azeez ibn Baaz, issued verbally).

(27) Mtu akihisi njaa au kiu kali, na akahofia kwamba anaweza kufa au kwamba baadhi ya viungo au uwezo wake vinaweza kuharibika bila kurekebika, na ana sababu za kiakili za kuamini hivyo, basi anaweza kuvunja funga yake na kuilipa baadaye, kwa sababu kuokoa maisha ya mtu ni wajibu. Lakini si halali kuvunja funga kwa sababu ya ugumu unaovumilika, au kwa sababu ya kuchoka, au kwa kuogopa ugonjwa wa kufikirika. Watu wanaofanya kazi zinazohitaji nguvu nyingi za mwili hawaruhusiwi kuvunja funga, na wanapaswa kuwa na nia usiku wa kufunga siku inayofuata. Ikiwa hawawezi kuacha kazi yao na wanahofia kwamba madhara yanaweza kuwapata wakati wa mchana, au wanakabiliwa na ugumu mkubwa unaowalazimu kuvunja funga, basi wanapaswa kula tu kiasi kinachowasaidia kustahimili ugumu huo, kisha wajizuie kula hadi jua linapozama, na lazima walipe funga hiyo baadaye. Wafanyakazi wa kazi zinazohitaji nguvu nyingi za mwili, kama kazi za majiko ya moto na kuyeyusha vyuma, wanapaswa kujaribu kubadilisha saa zao za kazi ili wafanye kazi usiku, au kuchukua likizo zao wakati wa Ramadhani, au hata kuchukua likizo isiyolipwa. Lakini ikiwa hilo haliwezekani, basi watafute kazi nyingine ambapo wanaweza kuunganisha majukumu yao ya kidini na ya kidunia. "Na yeyote anayemcha Allah, Yeye atamfanyia njia ya kutoka (katika kila dhiki). Na atamruzuku kutoka mahali asipotarajia." [At-Talaaq 65:2-3 – tafsiri ya maana]. (Fataawa al-Lajnah al-Daa'imah, 10/233, 235)

(27) If a person feels extreme hunger or thirst, and fears that he may die or that some of his faculties may be irreparably damaged, and has rational grounds for believing this to be so, he may break his fast and make up for it later on, because saving one’s life is obligatory. But it is not permissible to break one's fast because of bearable hardship or because one feels tired or is afraid of some imagined illness. People who work in physically demanding jobs are not permitted to break their fast, and they must have the intention at night of fasting the following day. If they cannot stop working and they are afraid that some harm may befall them during the day, or they face some extreme hardship that causes them to break their fast, then they should eat only what is enough to help them bear the hardship, then they should refrain from eating until sunset, and they have to make the fast up later. Workers in physically demanding jobs, such as working with furnaces and smelting metals, should try to change their hours so that they work at night, or take their holidays during Ramadaan, or even take unpaid leave, but if this is not possible, then they should look for another job, where they can combine their religious and worldly duties. “And whoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he could never imagine.” [al-Talaaq 65:2-3 – interpretation of the meaning]. (Fataawa al-Lajnah al-Daa’imah, 10/233, 235)

Mitihani ya wanafunzi si sababu ya kuvunja funga wakati wa Ramadhani, na si halali kuwatii wazazi katika kuvunja funga kwa sababu ya kuwa na mitihani, kwa kuwa hakuna utiifu kwa kiumbe yeyote ikiwa unahusisha kumuasi Muumba.

Students’ exams are no excuse for breaking one’s fast during Ramadaan, and it is not permissible to obey one’s parents in breaking the fast because of having exams, because there is no obedience to any created being if it involves disobedience to the Creator.

(Fataawa al-Lajnah al-Daa’imah, 10/241).

(Fataawa al-Lajnah al-Daa’imah, 10/241).

(28) Mgonjwa anayetumaini kupona atasubiri mpaka apate nafuu, kisha alipe funga alizokosa; hairuhusiwi kuwalisha masikini tu. Mtu anayesumbuliwa na ugonjwa sugu asiye na matumaini ya kupona, pamoja na wazee wasioweza kufunga, wanapaswa kumlisha masikini kwa nusu saa' ya chakula kikuu cha nchi yao kwa kila siku aliyokosa. (Nusu saa' ni takriban kilo moja na nusu ya mchele). Inaruhusiwa kufanya hivi mara moja, siku moja mwishoni mwa mwezi, au kumlisha masikini mmoja kila siku. Ni lazima atoe chakula halisi, kwa sababu ya maneno ya aya - hawezi kufanya hivyo kwa kutoa fedha kwa masikini (Fataawa al-Lajnah al-Daa'imah, 10/198). Lakini anaweza kutoa fedha kwa mtu mwaminifu au taasisi ya kutoa misaada ili anunue chakula na kukigawa kwa masikini kwa niaba yake. Ikiwa mgonjwa hafungi Ramadhani, akingoja apone ili ailipe baadaye, kisha akagundua kuwa ugonjwa wake ni sugu, lazima amlishe masikini kwa kila siku asiyofunga. (Kutoka katika fataawa za Shaykh Ibn 'Uthaymeen). Ikiwa mtu anasubiri kupona ugonjwa wake na anatumaini kupata nafuu, lakini kisha akafa, hakuna "deni" analodaiwa yeye wala warithi wake. Ikiwa ugonjwa wa mtu unachukuliwa kuwa sugu, hivyo hafungi na kuwalisha masikini badala yake, kisha maendeleo ya sayansi ya tiba yakaleta tiba, akaitumia na kupona, hana wajibu wa kulipa funga alizokosa, kwa sababu alifanya alichotakiwa kufanya wakati ule. (Fataawa al-Lajnah al-Daa'imah, 10/195)

(28) The sick person who hopes to recover should wait until he gets better, then make up for the fasts he has missed; he is not allowed just to feed the poor. The person who is suffering from a chronic illness and has no hope of recovery and elderly people who are unable to fast should feed a poor person with half a saa’ of the staple food of his country for every day that he has missed. (Half a saa’ is roughly equivalent to one and a half kilograms of rice). It is permissible for him to do this all at once, on one day at the end of the month, or to feed one poor person every day. He has to do this by giving actual food, because of the wording of the aayah – he cannot do it by giving money to the poor (Fataawa al-Lajnah al-Daa’imah, 10/198). But he can give money to a trustworthy person or charitable organization to buy food and distribute it to the poor on his behalf. If a sick person does not fast in Ramadaan, waiting to recover so that he can make the days up later, then he finds out that his sickness is chronic, he has to feed a poor person for every day that he did not fast. (From the fataawa of Shaykh Ibn ‘Uthaymeen). If a person is waiting to recover from his illness and hopes to get better, but then dies, there is no “debt” owed by him or his heirs. If a person’s sickness is considered to be chronic, so he does not fast and feeds the poor instead, then advances in medical science mean that there is now a cure, which he uses and gets better, he does not have to make up the fasts he has missed, because he did what he had to do at the time. (Fataawa al-Lajnah al-Daa’imah, 10/195)

(29) Ikiwa mtu ni mgonjwa, kisha akapona, na anaweza kulipa funga alizokosa lakini hakuzilipa kabla ya kufa kwake, basi fedha zitolewe kutoka kwenye mali yake ili kumlisha maskini kwa kila siku alizokosa. Iwapo yeyote miongoni mwa jamaa zake anataka kufunga kwa niaba yake, hilo linaruhusiwa, kwa sababu imepokewa katika al-Saheehayn kwamba Mtume wa Allaah ﷺ alisema: “Yeyote atakayekufa akiwa na deni la funga, warithi wake wafunge kwa niaba yake.” (Kutoka Fataawa al-Lajnah al-Daa’imah, juzuu ya Da’wah, 806).

(29) If a person is sick, then recovers, and is able to make up the missed fasts but does not do so before he dies, then money should be taken from his estate to feed a poor person for every day that he missed. If any of his relatives want to fast on his behalf, then this is OK, because it was reported in al-Saheehayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies owing some fasts, let his heir fast on his behalf.” (From Fataawa al-Lajnah al-Daa’imah, volume on Da’wah, 806).