(41) Mbali na hedhi (hayd) na damu ya baada ya kujifungua (nifaas), mambo mengine yanayoweza kuharibu funga yanachukuliwa kuwa yanaiharibu tu ikiwa masharti matatu yafuatayo yametimia: kwamba mtu anajua kuwa jambo hilo linaharibu funga na si mjinga wa hukumu hiyo; kwamba anafahamu anachokifanya na hakusahau kwamba amefunga; na kwamba analifanya kwa hiari yake mwenyewe na hakulazimishwa kulifanya. Miongoni mwa mambo yanayoharibu funga ni vitendo vinavyohusisha kutoka kwa majimaji ya mwili, kama vile tendo la ndoa, kutapika, hedhi na kuweka vikombe vya kutolea damu (hijaamah), na vitendo vinavyohusisha kuingiza kitu mwilini, kama vile kula na kunywa. (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) Miongoni mwa mambo yanayovunja funga ni yale yanayofanana na kula au kunywa, kama vile kutumia dawa na vidonge kwa mdomo, au sindano za vitu vyenye lishe, au kuongezewa damu.

(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.

Sindano ambazo hazitolewi kuchukua nafasi ya chakula na kinywaji, bali hutumiwa kutoa dawa kama vile penisilini na insulini, au dawa za kuimarisha mwili, au chanjo, hazivunji funga, iwe ni sindano ya ndani ya misuli au ya ndani ya mshipa wa damu. (Fataawa Ibn Ibraaheem, 4/189). Lakini kwa tahadhari, sindano zote hizi zinapaswa kutolewa wakati wa usiku.

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.

Kusafisha figo kwa dayalisisi, ambapo damu hutolewa mwilini, husafishwa, kisha kurudishwa mwilini ikiwa na baadhi ya kemikali au vitu vya lishe kama sukari na chumvi vilivyoongezwa, kunachukuliwa kuwa kunavunja saumu. (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).

Kulingana na maoni yaliyo sahihi zaidi, suppositories, matone ya macho, matone ya masikio, kung'olewa jino na kutibu majeraha hayavunji funga. (Majmoo' Fataawa Shaykh al-Islam, 25/233, 25/245). Dawa za kuvuta za pumu hazivunji funga, kwa sababu hii ni gesi iliyobanwa tu inayokwenda kwenye mapafu – si chakula, na inahitajika wakati wote, katika Ramadhani na nyakati nyingine. Kutolewa damu kwa ajili ya kipimo hakuvunji funga na ni halali kwa sababu ni jambo linalohitajika. (Fataawa al-Da'wah: Ibn Baaz, na. 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).

Dawa zinazotumiwa kwa kusukutua koo hazivunji funga mradi zisimezwe. Ikiwa mtu ana jino lililojazwa na akahisi ladha yake kooni, hii haivunji funga yake. (Kutoka katika fatwa za Shaykh ‘Abd al-‘Azeez ibn Baaz, zilizotolewa kwa mdomo.)

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).

Mambo yafuatayo HAYAVUNJI funga:

The following things do NOT break the fast:

Kuosha masikio kwa sindano; matone ya pua na dawa za kupuliza puani – mradi tu mtu aepuke kumeza chochote kinachofika kooni.

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

Vidonge vinavyowekwa chini ya ulimi ili kutibu angina na magonjwa mengine - mradi tu mtu aepuke kumeza chochote kinachofika kooni.

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

Chochote kinachoingizwa ukeni, kama vile dawa za ukeni (pessaries), mipira ya kuoshea (douches), vifaa vya uchunguzi (scopes) au vidole kwa lengo la uchunguzi wa kitabibu.

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

Kuweka wigo au kifaa cha ndani ya mji wa mimba (IUD au "koili") na vifaa vya aina hiyo ndani ya mji wa mimba.

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

Kuingiza kwenye mrija wa mkojo – kwa wanaume au wanawake – kwa catheter, rangi isiyo wazi kwa ajili ya picha za uchunguzi, dawa au miyeyusho ya kusafisha kibofu cha mkojo.

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

Kujazwa meno, kung'oa meno, kusafisha meno, matumizi ya siwaak au mswaki - mradi tu mtu aepuke kumeza chochote kinachofika kooni.

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

Kusuuza kinywa, kukoroma koo, au kupaka dawa za kunyunyizia mdomoni - mradi tu mtu aepuke kumeza chochote kinachofika kooni.

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

Sindano za chini ya ngozi, za ndani ya misuli au za mishipa ya damu, isipokuwa zile zinazotumika kutoa lishe.

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

Oksijeni

Oxygen.

Gesi za ganzi – mradi mgonjwa asipewe myeyusho wenye lishe.

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

Dawa zinazofyonzwa kupitia ngozi, kama vile krimu na vibandiko vinavyotumika kutoa dawa na kemikali.

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

Kuingiza katheta kwenye mishipa ya damu kwa ajili ya upigaji picha za uchunguzi au matibabu ya mishipa ya damu ya moyo au viungo vingine.

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

Matumizi ya laparoskopu (chombo kinachoingizwa kupitia mkato mdogo kwenye tumbo) kuchunguza tundu la tumbo au kufanya upasuaji.

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

Kuchukua sampuli za biopsy au sampuli kutoka kwenye ini au viungo vingine – mradi tu hili lisiambatane na utoaji wa myeyusho wowote. Gastroscopy – mradi tu hili lisiambatane na utoaji wa myeyusho au vitu vingine vyovyote.

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.

Utangulizi wa chombo chochote au dawa yoyote kwenye ubongo au uti wa mgongo.

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

(43) Yeyote anayekula na kunywa kwa makusudi wakati wa mchana katika Ramadhani bila udhuru wa kisheria, ametenda dhambi kubwa sana (kabeerah), na anapaswa kutubu na kulipa funga hiyo baadaye. Ikiwa amevunja funga kwa kitu kilichoharamishwa, kama kunywa pombe, dhambi yake inakuwa kubwa zaidi. Kwa vyovyote vile, anapaswa kutubu kwa dhati, na kufanya zaidi matendo ya ziada (naafil), funga na ibada nyingine, ili kuziba upungufu wowote katika matendo yake ya lazima, na ili Allah ayakubali toba yake.

(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) "Akisahau, akala na kunywa, basi na aendelee kufunga, kwa sababu Allah amemlisha na kumnywesha." (Imepokewa na al-Bukhaariy, Fath, no. 1933). Kwa mujibu wa riwaya nyingine: "Hana wajibu wa kulipa wala kutoa kafara (kaffara)." Ikiwa mtu ataona mwingine anakula kwa sababu amesahau kwamba amefunga, amkumbushe, kwa sababu ya maana ya jumla ya aya: "… Saidianeni katika wema na uchamungu…" [al-Maa'idah 5:2], na hadiyth isemayo, "nikisahau, nikumbusheni"; na pia kwa kanuni kwamba hili ni tendo ovu (munkar) ambalo linapaswa kubadilishwa. (Majlis Shahr Ramadaan, Ibn 'Uthaymeen, uk. 70) (45) Wale wanaohitaji kuvunja swaumu yao ili kuokoa maisha ya mtu aliye katika hatari, wanaweza kuvunja swaumu yao na wanapaswa kuilipa baadaye. Hili linahusu hali ambapo mtu anazama majini, au pale inapohitajika kuzima moto.

(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) Ikiwa mtu anawajibika kufunga, lakini kwa makusudi akafanya tendo la ndoa wakati wa mchana katika Ramadhani, kwa hiari yake mwenyewe, ambapo sehemu mbili "zilizotahiriwa" (sehemu za siri) zinakutana na ncha ya uume inaingia katika njia ya mbele au ya nyuma, funga yake inavunjika, awe amemwaga manii au hajamwaga, na lazima atubu. Bado anapaswa kufunga kwa muda uliobaki wa siku, lakini ni lazima alipe funga hiyo baadaye, na kutoa kafara (kaffara), kwa mujibu wa hadithi iliyosimuliwa na Abu Hurayrah (Allaah amridhie): "Tulipokuwa tumekaa pamoja na Mtume wa Allaah (rehema na baraka za Allaah ziwe juu yake), mtu mmoja alimjia akasema: 'Ee Mtume wa Allaah, nimeangamia!' Akasema, 'Kuna nini kwako?' Akasema, 'Nilifanya tendo la ndoa na mke wangu nikiwa nimefunga.' Mtume wa Allaah akasema, 'Je, unao mtumwa ambaye ungemwacha huru?' Akasema, 'Hapana.' Akasema, 'Je, unaweza kufunga miezi miwili mfululizo?' Akasema, 'Hapana.' Akasema, 'Je, unao uwezo wa kuwalisha masikini sitini?' Akasema, 'Hapana'…" (Imepokewa na al-Bukhaari, al-Fath, 4, no. 1936). Hukumu hiyo hiyo pia inatumika katika kesi za zinaa, ushoga na kujamiiana na wanyama.

(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.

[Dokezo la Mtafsiri: Kujamiiana kupitia njia ya nyuma, zinaa, ushoga na kujamiiana na wanyama ni madhambi makubwa katika Uislamu, na huongezeka uzito yanapofanywa wakati wa mchana wa Ramadhani.] Iwapo mtu atajamiiana mchana wa siku zaidi ya moja katika Ramadhani, ni lazima atoe kafara kwa kila siku, pamoja na kulipa funga ya kila siku hiyo. Kutojua kuwa kafara ni wajibu si udhuru. (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) Ikiwa mwanamume anataka kufanya tendo la ndoa na mke wake lakini anavunja funga yake kwa kula kwanza, dhambi yake ni kubwa zaidi, kwa sababu amekiuka heshima ya mwezi huu kwa mambo mawili: kwa kula na kwa kufanya tendo la ndoa. Katika hali hii, ni hakika zaidi kwamba kafara ni lazima, na akijaribu kujiepusha nayo, hilo linazidisha tatizo. Ni lazima atubie kwa dhati. (Angalia 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) Kubusu, kukumbatia, kushikana, kugusana na kuutazama mara kwa mara mke wa mtu au suria wake, ikiwa mwanamume anaweza kujizuia, ni jambo linaloruhusiwa, kwa sababu imepokewa katika al-Saheehayn kutoka kwa ‘Aa’ishah (Mwenyezi Mungu amridhie) kwamba Mtume ﷺ alikuwa akiwabusu na kuwakumbatia wake zake wakati akiwa amefunga, lakini yeye alikuwa mwenye kujizuia zaidi kuliko mtu yeyote kutokana na matamanio yake. Kuhusu hadithi qudsi, “anajiepusha na mke wake kwa ajili Yangu”, hii inahusu tendo la ndoa. Lakini ikiwa mtu anasisimka haraka na hawezi kujizuia, basi haijuzu kwake kumbusu au kumkumbatia mke wake, kwa sababu hilo litamwongoza kuvunja funga yake, kwani hawezi kuhakikisha kwamba ataweza kuepuka kumwaga manii au kufanya tendo la ndoa. Mwenyezi Mungu anasema katika hadithi qudsi: “na anaacha matamanio yake kwa ajili Yangu.” Kanuni ya Kiislamu ni kwamba kila kitu kinachopelekea haramu pia ni haramu.

(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) Ikiwa mtu yuko katika tendo la ndoa na alfajiri ikaingia, analazimika kujiondoa, na funga yake itakuwa sahihi hata akitoka manii baada ya kujiondoa. Lakini ikiwa ataendelea na tendo la ndoa hadi baada ya alfajiri, ameivunja funga yake, na lazima atubu, alipe funga hiyo baadaye, na atoe kafara.

(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) Ikiwa asubuhi itafika na mtu yuko katika hali ya janaba (uchafu unaotokana na tendo la ndoa), hili halibatilishi funga yake. Anaruhusiwa kuchelewesha kuoga ghusl, iwe ni kwa ajili ya janaba au baada ya hedhi au damu ya nifasi, hadi jua litakapokuwa limechomoza, lakini ni bora kuharakisha kuoga ghusl ili aweze kuswali.

(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) Ikiwa mtu aliyefunga analala na kuota ndoto yenye kutoka kwa manii (ihtilaam), hiyo haivunji funga yake, kwa kauli ya maulamaa wote (ijmaa'), kwa hiyo anapaswa kuikamilisha funga yake. Kuchelewesha kuoga josho la janaba hakuvunji funga, lakini anapaswa kuharakisha kuoga josho hilo ili aweze kusali, na ili Malaika wamkaribie.

(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) Ikiwa mtu atatoa shahawa wakati wa mchana katika Ramadhani kutokana na jambo ambalo angeweza kujizuia nalo, kama vile kugusa au kutazama mwanamke mara kwa mara, lazima atubu kwa Allaah na afunge kwa muda uliobaki wa siku hiyo, lakini pia ni lazima alipe funga hiyo baadaye. Ikiwa mtu ataanza kujichua kisha akaacha, bila kutoa shahawa, basi ni lazima atubu, lakini hana wajibu wa kulipa funga hiyo baadaye, kwa sababu hakutoa shahawa. Mwenye kufunga lazima ajiepushe na kila kitu kinachoweza kuchochea tamaa yake, na lazima aondoe mawazo mabaya yanayomjia. Hata hivyo, kwa mujibu wa maoni sahihi zaidi, akitoa madhiy, hilo halivunji funga yake.

(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.

Utokaji wa wadiy, ni dutu nene yenye unata inayotoka baada ya kukojoa, bila hisia yoyote ya raha ya kimwili, hauvunji funga, na mtu hana haja ya kuoga ghusl, lakini analazimika kufanya istinjaa’ (kusafisha sehemu zake za siri) na kutawadha wudoo’. (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) "Yeyote atakayetapika bila kukusudia, hana wajibu wa kulipa funga baadaye, lakini yeyote atakayetapika kwa makusudi, ana wajibu wa kulipa funga." (Hadith Sahihi aliyoipokea al-Tirmidhi, 3/89). Mtu anayetapika kwa makusudi, kwa kuweka kidole chake kooni au kubonyeza tumbo lake, au kwa makusudi kunusa harufu mbaya, au kutazama kitu kinachoweza kumfanya atapike, analazimika kulipa funga baadaye. Akihisi kwamba yuko karibu kutapika, lakini hisia hiyo ikapotea yenyewe, hii haivunji funga yake, kwa kuwa si jambo analoweza kulidhibiti. Lakini ikiwa matapishi yataingia mdomoni na akayameza tena, hilo linavunja funga. Mtu akihisi kichefuchefu tumboni, hana haja ya kuzuia hamu ya kutapika, kwa kuwa kufanya hivyo kunaweza kumletea madhara. (Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, 67). Mtu akimeza bila kukusudia kitu kilichokwama kati ya meno yake, au kikiwa kidogo sana kiasi kwamba hakuweza kukihisi au kukitema, kinahesabiwa kuwa sehemu ya mate yake, na hakivunji funga. Lakini kikiwa kikubwa cha kutosha kutemwa, anapaswa kukitema. Akikitema, hilo ni sawa, lakini akikimeza, hilo linavunja funga. Ikiwa kitu hicho kinaweza kuyeyushwa mdomoni, kwa yote au kwa sehemu, na kina ladha au utamu uliongezeka, ni haramu kwake kukitafuna. Ikiwa chochote katika dutu hiyo kitafika kooni, hilo linavunja funga. Mtu akitema maji baada ya kusukutua kinywa, funga yake haiathiriwi na unyevu au ulowevu utakaobaki, kwa kuwa hana uwezo wa kuuepuka.

(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.

Ikiwa mtu anapatwa na kutokwa damu puani, funga yake bado ni sahihi, kwa kuwa hili ni jambo lililo nje ya uwezo wake. (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).

Ikiwa ana vidonda vya fizi au fizi zake zinatoka damu baada ya kutumia siwaak (mswaki wa miti), si halali kwake kumeza damu hiyo; anapaswa kuitema. Hata hivyo, ikiwa damu fulani itaingia kooni kwake kwa bahati mbaya, na hakukusudia hilo kutokea, hakuna haja ya kuwa na wasiwasi. Vilevile, ikiwa matapishi yatapanda kooni kisha yarudi tumboni bila yeye kukusudia hilo, funga yake bado ni sahihi. (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).

Kuhusu kamasi inayotoka kichwani (puani na sinuses) na makohozi yanayotoka kifuani kwa kukohoa na kusafisha koo, ikiwa itameza kabla haijafika mdomoni, hii haivunji funga ya mtu, kwa sababu ni tatizo ambalo watu wote wanalo; lakini ikimeza baada ya kufika mdomoni, hii inavunja funga. Hata hivyo, ikimeza bila kukusudia, haivunji funga.

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.

Kuvuta mvuke wa maji, kama inavyoweza kutokea kwa watu wanaofanya kazi katika mitambo ya kuondoa chumvi majini, hakuharibu funga. (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).

Inachukiza (makruh) kuonja chakula bila sababu, kwa kuwa hii inabeba hatari ya kufuturu kwa mfungo kuvunjika. Mifano ya hali ambazo ni lazima kuonja chakula ni pamoja na mama kutafuna chakula kwa ajili ya mtoto mchanga pale asipokuwa na njia nyingine ya kumlisha, kuonja chakula ili kuhakikisha kuwa ni salama, na kuonja kitu wakati wa kununua. Imepokewa kwamba Ibn ‘Abbaas alisema: “Hakuna ubaya kuonja siki au kitu chochote mtu anachotaka kukinunua.” (Imepewa daraja ya hasan katika Irwa’ al-Ghaleel, 4/86; Angalia al-Fath, sharhi ya 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) Kutumia siwaak ni Sunnah kwa mfungaji wakati wote wa mchana, hata kama ni yenye unyevu. Mtu anayefunga akitumia siwaak na akahisi joto au ladha nyingine kutoka kwake na kuimeza, au akiitoa siwaak mdomoni na kuona mate juu yake kisha akairudisha mdomoni na kumeza mate hayo, hilo halivunji funga yake. (al-Fataawa al-Sa'diyyah, 245). Anapaswa kuepuka kitu chochote kinachoweza kuyeyuka, kama siwaak ya kijani, au siwaak yenye ladha ya ziada, kama ndimu au mint. Anapaswa kutema vipande vidogo vinavyotoka kwenye siwaak mdomoni; asivimeze makusudi, lakini akivimeza bila kukusudia, hakuna madhara.

(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) Mtu aliyefunga akijeruhiwa au kutokwa damu puani, au akapata maji au petroli mdomoni kwa bahati mbaya, hilo halivunji funga yake. Akiingiwa mdomoni na vumbi, moshi au inzi kwa bahati mbaya, hilo pia halivunji funga yake. Vitu ambavyo haiwezekani kuepuka kuvimeza, kama mate ya mtu mwenyewe, au vumbi linalotokana na kusaga unga, havivunji funga. Ikiwa mtu atakusanya mate mengi mdomoni kisha akayameza kwa makusudi, hilo halivunji funga kwa mujibu wa maoni sahihi zaidi. (al-Mughni cha 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).

Ikiwa machozi yatafika kooni, au mtu akipaka mafuta kwenye nywele au masharubu, au akitumia hina, kisha akahisi ladha yake kooni, hii haivunji funga yake. Kutumia hina, kohl au mafuta hakuvunji funga. (Ona Majmoo' al-Fataawa, 25/233, 25/245). Hili pia linahusu krimu zinazotumiwa kulainisha na kunyunyizia ngozi. Hakuna ubaya kunusa harufu nzuri, kutumia manukato au kupaka krimu zenye harufu nzuri na mfano wake. Hakuna ubaya kwa mfungaji kutumia bukhoor (ubani), mradi tu asiitumie kama unga wa kuvuta puani. (Fataawa al-Lajnah al-Daa'imah, 10/314). Ni bora kutotumia dawa ya meno wakati wa mchana, na kuiacha hadi usiku, kwa sababu ni kali sana. (Al-Majaalis, Ibn 'Uthaymeen, uk. 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) Ili kuwa upande wa tahadhari, ni bora kwa mfungaji kutofanyiwa hijaamah (kutoa damu kwa kikombe). Kuna tofauti kubwa ya maoni kuhusu jambo hili. Ibn Taymiyyah alipendekeza kuwa anayefanyiwa hijaamah huvunja funga yake, lakini anayefanya hijaamah hahusiki kuvunja funga yake.

(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) Kuvuta sigara kunavunja funga, na haiwezi kutumiwa kama udhuru wa kutofunga. Dhambi inawezaje kuchukuliwa kama udhuru?! (58) Kujitumbukiza majini au kujifunga nguo zenye unyevu ili kupunguza joto hakuvunji funga. Hakuna ubaya kumwagia maji kichwani ili kupata nafuu ya joto na kiu. Kuogelea kunachukiza, kwa sababu kunaweza kumfanya mtu avunje funga (kwa kumeza maji). Ikiwa kazi ya mtu inahusisha kupiga mbizi na anaweza kuhakikisha kwamba hataingiza maji mdomoni, hakuna ubaya katika hili.

(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) Mtu akila, akanywa au kujamiiana akidhani kuwa bado ni usiku, kisha akatambua kuwa alfajiri imeshachomoza, hakuna dhambi wala madhara yoyote, kwa sababu aya inabainisha wazi kuwa ni halali kufanya mambo haya mpaka mtu awe na yakini kuwa alfajiri imeshafika. ‘Abd al-Razzaaq alipokea kwa isnadi sahihi inayomfikia Ibn ‘Abbaas (Allaah amridhie) kwamba alisema: “Allaah amekuruhusuni kula na kunywa mradi tu bado kuna shaka katika nafsi zenu.” (Fath al-Baari, 4/135; hii pia ndiyo maoni ya Shaykh al-Islam Ibn Taymiyyah, Majmoo’ al-Fataawa, 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) Mtu anayevunja funga yake akidhani kuwa jua tayari limeshazama wakati bado halijazama, anapaswa kulipa funga hiyo baadaye (kwa mujibu wa wanazuoni wengi), kwa sababu msingi ni kwamba bado ni mchana, na jambo lililo hakika haliwezi kukataliwa kwa ajili ya jambo lenye shaka. (Shaykh al-Islam Ibn Taymiyah alikuwa na maoni kwamba haikuwa lazima kwa mtu aliye katika hali hii kulipa funga hiyo.) Ikiwa alfajiri imeingia na mtu ana chakula au kinywaji mdomoni, wanazuoni wa fiqhi wamekubaliana kwamba anapaswa kukitema, na funga yake ni sahihi. Hii ni sawa na hukumu ya mtu anayekula au kunywa kwa kusahau, kisha akakumbuka kuwa amefunga; ikiwa atafanya haraka kutema chakula au kinywaji kilichomo mdomoni, funga yake bado ni sahihi.

(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.