(10) Kufunga ni wajibu kwa kila Muislamu mtu mzima, mwenye akili timamu, aliye mkazi [yaani, asiye msafiri] ambaye anaweza kufunga na hana chochote kama hedhi [damu ya mwezi] au nifaasi [damu baada ya kujifungua] kinachomzuia kufanya hivyo.

(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.

Mtu anachukuliwa kuwa amefikia balehe pale linapotokea mojawapo kati ya mambo haya matatu: kutoka kwa manii, iwe katika ndoto ya usiku (ndoto ya kujamiiana) au vinginevyo; kuota kwa nywele nene karibu na sehemu za siri; au kufikia umri wa miaka kumi na tano. Kwa upande wa wanawake, kuna jambo la nne, nalo ni hedhi; msichana anapofikia hedhi ya kwanza (anapoanza kupata siku zake), analazimika kufunga hata kama bado hajafikia umri wa miaka kumi.

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) Watoto wanapaswa kufundishwa kufunga wakiwa na umri wa miaka saba, ikiwa wanaweza, na baadhi ya wanazuoni walisema kwamba mtoto anaweza kupigwa kidogo akiwa na umri wa miaka kumi asipofunga, kama ilivyo kwa swala. (Tazama al-Mughni, 3/90). Mtoto atapata thawabu kwa kufunga, na wazazi watapata thawabu kwa kumlea vizuri na kumwongoza katika kutenda mema. Al-Rubay’ bint Mu’awwidh (Allaah amridhie) alisema, akizungumzia Ramadhani wakati ilipofanywa kuwa ya lazima: “Tulikuwa tukiwafanya watoto wetu wafunge, na tulikuwa tukiwatengenezea kichezeo kilichotengenezwa kwa sufu. Mmoja wao akianza kulia akitaka chakula, tulikuwa tukimpa kichezeo hicho acheze nacho hadi wakati wa kufungua ulipofika.” (al-Bukhaari, Fath, no. 1960). Baadhi ya watu hawaoni umuhimu wa kuwaambia watoto wao wafunge; kwa kweli, mtoto anaweza kuwa na hamasa ya kufunga na akawa na uwezo wa kufanya hivyo, lakini baba yake au mama yake wanaweza kumwambia asifunge, kwa kile wanachodhani ni “huruma” kwake. Hawatambui kwamba huruma na upole wa kweli ni kumfanya azoee kufunga. Allaah anasema (tafsiri ya maana): “Enyi mlioamini! Jikingeni nyinyi wenyewe na familia zenu na Moto ambao kuni zake ni watu na mawe, juu yake wamewekwa Malaika wakali na wenye nguvu, ambao hawamwasi Allaah katika anayowaamrisha, bali hufanya wanayoamrishwa.” [at-Tahreem 66:6]. Ni lazima kuzingatia zaidi suala la kufunga kwa msichana anapofikia baleghe hivi karibuni, kwa sababu anaweza kufunga wakati wa hedhi kwa aibu, kisha asilipe funga hiyo baadaye.

(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) Ikiwa kafiri atasilimu, au mtoto akafikia umri wa kubaleghe, au mwenye wazimu akapata akili zake mchana, wanapaswa kujizuia kula kwa kilichobaki cha siku hiyo, kwa sababu sasa wao ni miongoni mwa wale walio wajibika kufunga. Lakini hawana wajibu wa kulipa siku za Ramadhani walizokosa, kwa sababu wakati ule hawakuwa miongoni mwa walio wajibika kufunga.

(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) Wenye wazimu hawawajibikii kwa matendo yao (matendo yao hayaandikwi), lakini mtu ambaye huwa na wazimu wakati mwingine na akili timamu wakati mwingine, lazima afunge wakati wa akili yake timamu, na husamehewa wakati wa wazimu wake. Akiwa mwenye wazimu wakati wa mchana, hii haibatilishi funga yake, kama ilivyo kwa mtu anayepoteza fahamu kwa sababu ya ugonjwa au sababu nyingine, kwa sababu alikuwa na nia ya kufunga alipokuwa na akili timamu. (Majaalis Shahr Ramadaan cha Ibn ‘Uthaymeen, uk. 28). Kisa kama hicho ni hukumu inayowahusu wenye kifafa.

(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) Ikiwa mtu atafariki wakati wa Ramadhani, hakuna "deni" juu yake wala kwa warithi wake kuhusu siku zilizobaki za mwezi huo.

(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) Mtu asiyejua kwamba kufunga Ramadhani ni fardh (wajibu wa lazima), au kwamba ni haramu kula au kufanya tendo la ndoa wakati wa mchana katika mwezi huu, basi kwa mujibu wa wanazuoni wengi, udhuru huu unakubalika, kama ilivyo pia kwa mtu aliyesilimu hivi karibuni, Muislamu anayeishi Daar al-Harb (nchi zisizo za Kiislamu), na Muislamu aliyekulia miongoni mwa makafiri. Lakini mtu aliyekulia miongoni mwa Waislamu na aliyeweza kuuliza maswali na kujifunza, hana udhuru.

(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.