[Machine] The translation of the given Arabic sentence is: "That the Messenger of Allah, peace be upon him, fasted and then broke his fast."  

«أَنَّ رَسُولَ اللَّهِ ﷺ قَاءَ فَأَفْطَرَ»  

[Machine] The Messenger of Allah ﷺ said, "If the fasting person mistakenly eats or drinks, then he should continue fasting, and if he vomits involuntarily, then it does not break his fast." This was narrated by Isa ibn Yunus from Hisham.  

قَالَ رَسُولُ اللَّهِ ﷺ «إِذَا اسْتَقَاءَ الصَّائِمُ أَفْطَرَ وَإِذَا ذَرَعَهُ الْقَيْءُ لَمْ يُفْطِرْ» تَابَعَهُ عِيسَى بْنُ يُونُسَ عَنْ هِشَامٍ  

[Machine] The Messenger of Allah ﷺ said, "Whoever is overwhelmed by vomiting, it is not obligatory for him to make up for missed prayers. And whoever intentionally vomits, he must make up for the missed prayers." This is an authentic hadith according to the condition of the two sheikhs (referring to Abu Bakr and Umar) and they did not exclude it.  

قَالَ رَسُولُ اللَّهِ ﷺ «مَنْ ذَرَعَهُ الْقَيْءُ فَلَيْسَ عَلَيْهِ قَضَاءٌ وَمَنِ اسْتَقَاءَ فَلْيَقْضِ» صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ  

[Machine] I went out with the Messenger of Allah ﷺ for eighteen nights of Ramadan. When we were in al-Baqi', the Messenger of Allah ﷺ saw a man performing Halq(Removing some or all of the hair on the head) and he said, "The one doing Halq and the one performing Taqsir (trimming the hair but not shaving it completely) have broken their fast." Al-Awza'i established this chain of narration, verified and clarified the hearing of each narrator from their respective sources. Shayban ibn Abdur Rahman an-Nahwi and Hisham ibn Abi Abdullah ad-Dastuwai followed him in that. All of them are trustworthy narrators. So, this hadith is authentic according to the criteria of the two Shaykhs (Imams Bukhari and Muslim), and they did not exclude it.  

خَرَجْتُ مَعَ رَسُولِ اللَّهِ ﷺ لِثَمَانِيَ عَشْرَةَ لَيْلَةً خَلَتْ مِنْ شَهْرِ رَمَضَانَ فَلَمَّا كَانَ بِالْبَقِيعِ نَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى رَجُلٍ يَحْتَجِمُ فَقَالَ رَسُولُ اللَّهِ ﷺ «أَفْطَرَ الْحَاجِمُ وَالْمَحْجُومُ» قَدْ أَقَامَ الْأَوْزَاعِيُّ هَذَا الْإِسْنَادُ فَجَوَّدَهُ وَبَيَّنَ سَمَاعَ كُلِّ وَاحِدٍ مِنَ الرُّوَاةِ مِنْ صَاحِبِهِ «وَتَابَعَهُ عَلَى ذَلِكَ شَيْبَانُ بْنُ عَبْدِ الرَّحْمَنِ النَّحْوِيُّ وَهِشَامُ بْنُ أَبِي عَبْدِ اللَّهِ الدَّسْتُوَائِيُّ وَكُلُّهُمْ ثِقَاتٌ» فَإِذَا الْحَدِيثُ صَحِيحٌ عَلَى شَرْطِ الشَّيْخَيْنِ وَلَمْ يُخَرِّجَاهُ