(38) 待整个太阳圆盘完全落下后,斋戒者即可开斋,不必理会地平线上残留的红光,因为先知(愿安拉的慈恩与祝福降于他)说:“夜从那边来临,昼从那边消逝,太阳已经落下,斋戒者便可开斋。”(布哈里辑录,《法特哈尔》,第1954条;此问题亦见于《法塔沃全集》(Majmoo’ al-Fataawa),25/216。)

(38) Once the entire disk of the sun has disappeared, the fasting person should break his fast, and not pay any attention to the red glow that remains on the horizon, because the Prophet (peace and blessings of Allaah be upon him) said: “Once night comes from there and the day disappears from there, and the sun has set, the fasting person should break his fast.” (Reported by al-Bukhaari, al-Fath, no. 1954; the issue is also mentioned in Majmoo’ al-Fataawa, 25/216).

sunnah 是尽快开斋。先知(愿安拉的赞颂与慈悯降临于他)在未开斋之前不会礼maghrib拜，哪怕只是喝一口水。(由al-Haakim记录，1/432；al-Silsilat al-Saheehah，2110)。如果斋戒者找不到任何可以用来开斋的东西，他应当在心中存有开斋的意念，不应像一些普通人那样吮吸手指。他应当小心，不要在正确的时间之前开斋，因为先知(愿安拉的赞颂与慈悯降临于他)曾看见一些人倒挂着，双腿被吊起，嘴角不断流出血来，当他询问他们时，得知他们是在时间未到时就提前开斋的人。(这段圣训载于Saheeh Ibn Khuzaymah，编号1986，以及Saheeh al-Targheeb，1/420)。如果一个人确定，或认为很可能，或不能确定自己是否在正确时间之前开了斋，他应当之后补斋，因为基本原则是白天仍然存在，并未结束。(Fataawa al-Lajnah al-Daa'imah，10/287)。他应当小心，不要听信幼童或不可靠来源的话；当他通过广播等途径听到adhaan时，也应当留意不同城市和乡村之间的时差。

The Sunnah is to hasten in breaking the fast. The Prophet (peace and blessings of Allaah be upon him) would not pray Maghrib until he had broken his fast, if only with a sip of water. (Reported by al-Haakim, 1/432; al-Silsilat al-Saheehah, 2110). If a fasting person cannot find anything with which to break his fast, he should have the intention in his heart to break his fast, and he should not suck his finger, as some of the common people do. He should beware of breaking the fast before the correct time, because the Prophet (peace and blessings of Allaah be upon him) saw some people hanging from their hamstrings with blood pouring from the corners of their mouths, and when he asked about them, he was told that they were people who broke their fast before it was time to do so.” (The hadeeth is in Saheeh Ibn Khuzaymah, no. 1986, and in Saheeh al-Targheeb, 1/420). If a person is certain, or thinks it most likely, or is not sure whether he broke the fast before the proper time, he should make up the fast later on, because the basic principle is that the day is still there and has not ended. (Fataawa al-Lajnah al-Daa’imah, 10/287). He should beware of relying on the word of small children or untrustworthy sources, and he should also beware of the time differences between different cities and villages when he hears the adhaan on the radio and so on.

(39) 当黎明来临时——即东方地平线上升起的那道白光——禁食者必须立即停止饮食，无论他是否听到了宣礼声。如果他知道宣礼员在黎明时分呼唤宣礼，那么一听到他的宣礼声，他就必须停止饮食；但如果宣礼员在Fajr（晨礼）之前就呼唤宣礼，那么他听到宣礼声时无需停止饮食。如果他不了解宣礼员的惯常做法，或者各宣礼员之间存在差异，而他自己又无法判定黎明的时间——城市中通常如此，因为灯光和建筑物的缘故——那么他应当谨慎行事，参照一份印刷的时间表，只要他确信该时间表所依据的计算没有错误。

(39) When the dawn comes – which is the white light coming across the horizon in the East – the fasting person must stop eating and drinking straightaway, whether he hears the adhaan or not. If he knows that the muezzin calls the adhaan at dawn, he has to stop eating and drinking as soon as he hears his adhaan, but if the muezzin calls the adhaan before Fajr, he does not have to stop eating and drinking when he hears it. If he does not know the muezzin’s usual practice, or there are differences among the muezzins, and he cannot determine the time of dawn for himself – as is usually the case in cities because of lighting and buildings – he should take the precaution of referring to a printed timetable, so long as he is sure that the calculations on which it is based are not incorrect.

把在Fajr（晨礼）前某个时间停止饮食，例如提前十分钟，以求稳妥，这种做法是bid'ah（异端创新）。在一些时间表上，你会看到“imsaak”（停止饮食）和Fajr（晨礼）各自有一个标题；这与伊斯兰教相违背。

The idea of being on the safe side by stopping eating and drinking a certain time before Fajr, such as ten minutes before, is bid’ah. On some timetables you can see one heading for “imsaak” (stopping eating and drinking) and another for Fajr; this is something that is contrary to Islam.

(40) 在每二十四小时之内昼夜交替分明的城市中生活的穆斯林，无论白昼有多长，只要昼夜之间的这种区分仍然存在，都有义务斋戒。在某些地方，昼夜之间没有这样的区分；这些地方的穆斯林应当按照最近的、昼夜交替分明的城市的时间来斋戒。

(40) The Muslims living in cities where there is a distinct alternation of night and day in every twenty-four hour period are obliged to fast, no matter how long the day is, so long as that distinction between night and day is there. In some places there is no such distinction between night and day; Muslims in these places should fast according to the times in the nearest city in which there is a distinct alternation of night and day.