Matafiya - Abubuwa 70 Da Suka Shafi Azumi | Quran Course

Matafiya - Abubuwa 70 Da Suka Shafi Azumi | Quran Course

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Matafiya

Travellers

by Book by Sheikh Muhammed Salih Al-Munajjid2 min readViewed 203 times

(16) Domin matafiyi ya samu izinin karya azumi, dole ne a cika wasu sharudda. Tafiyarsa ta zama mai nisa, ko kuma a sanshi a matsayin matafiyi (ko da yake akwai sanannen sabani tsakanin malamai a kan wannan batu), kuma ta wuce birni da unguwanninsa. (Yawancin malamai sun ce bai kamata ya karya azumi ba sai ya wuce iyakokin birnin. Sun ce tafiya ba ta fara da gaske ba sai mutum ya wuce iyakokin birnin, kuma mutumin da yake har yanzu a cikin birnin yana “a zaune” kuma “a gida”. Allah Madaukaki ya ce (ma'anar aya): “… Saboda haka duk wanda ya ga watan (a daren farko na watan Ramadan, watau yana gida), to, ya yi azumin wannan wata…” [Al-Baqara 2:185]. Ba a dauke shi matafiyi ba sai ya bar birnin; idan yana cikin birnin, ana ganinsa a matsayin mazaune, don haka ba a yarda ya takaita sallolinsa ba). Haka kuma tafiyarsa ba za ta zama tafiyar zunubi ba (bisa ga ra'ayin yawancin malamai), ko kuma tafiyar da aka yi don neman kubuta daga yin azumi.

(16) For a traveller to be allowed to break his fast, certain conditions must be met. His journey should be lengthy, or else be known as travelling (although there is a well-known difference of opinion among the scholars on this matter), and should go beyond the city and its suburbs. (The majority of scholars say that he should not break his fast before he passes the city limits. They say that a journey has not really begun until a person passes the city limits, and a person who is still in the city is “settled” and “present”. Allaah says (interpretation of the meaning): “… So whoever of you sights (the crescent on the first night of) the month (of Ramadaan, i.e., is present at his home), he must observes sawm (fasts) that month…” [al-Baqarah 2:185]. He is not counted as a traveller until he has left the city; if he is still within the city, he is regarded as one who is settled, so he is not permitted to shorten his prayers). His journey should also not be a journey for sinful purposes (according to the majority of scholars), or for the purpose of trying to get out of having to fast.

(21) Duk wanda ya fara azumi alhali yana zaune a gida, sannan ya fara tafiya a cikin yini, to an halatta masa ya karya azumi, domin Allah ya sanya tafiya gabaɗaya ta zama uzuri halastacce na rashin yin azumi. Allah yana cewa (ma'anar ayar): "… kuma duk wanda yake rashin lafiya ko yana kan tafiya, to (ya rama) adadin wasu kwanaki…" [Al-Baqarah 2:185] (22) Mutumin da ya saba yin tafiya ana halatta masa ya bar azumi idan yana da gida da yake komawa zuwa gare shi, kamar ma'aikacin isar da saƙo wanda yake tafiya don biyan bukatun Musulmi (haka ma direbobin taksi, matuƙa jirgin sama da ma'aikatan kamfanin jiragen sama, koda tafiyarsu ta kullum ce – amma sai sun rama azumin daga baya). Haka abin yake ga ma'aikatan jirgin ruwa waɗanda suna da gida a ƙasa; amma idan ma'aikacin jirgin ruwa yana tare da matarsa da duk abin da yake bukata a cikin jirgin, kuma yana tafiya koyaushe, to ba a halatta masa ya karya azumi ko ya takaita sallah ba. Idan Larabawan makiyaya suna tafiya daga gidansu na hunturu zuwa gidansu na bazara, ko akasin haka, ana halatta musu su karya azumi su takaita sallah, amma da zarar sun zauna a gidansu na bazara ko na hunturu, to kada su karya azumi ko su takaita sallah, koda suna bin garkunansu. (Duba Majmoo' Fataawa Ibn Taymiyah, 25/213).

(21) Whoever begins fasting while he is “settled” then embarks on a journey during the day is allowed to break his fast, because Allaah has made setting out in general a legitimate excuse not to fast. Allaah says (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] (22) A person who habitually travels is permitted not to fast if he has a home to which he returns, such as a courier who travels to serve the interests of the Muslims (and also taxi drivers, pilots and airline employees, even if their travel is daily – but they have to make up the fasts later). The same applies to sailors who have a home on land; but if a sailor has his wife and all he needs with him on the ship, and is constantly travelling, then he is not allowed to break his fast or shorten his prayers. If nomadic Bedouins are travelling from their winter home to their summer home, or vice versa, they are allowed to break their fast and shorten their prayers, but once they have settled in either their summer home or their winter home, they should not break their fast or shorten their prayers, even if they are following their flocks.(See Majmoo’ Fataawa Ibn Taymiyah, 25/213).

(23) Idan matafiyi ya isa a rana, akwai sabani sananne tsakanin malamai game da ko ya kamata ya daina ci da sha. (Majmoo' al-Fataawa, 25/212). Amma don tsira da kansa, ya kamata ya daina ci da sha, saboda girmama watan, amma dole ne ya rama wannan rana daga baya, ko ya daina ci da sha bayan isowarsa ko bai daina ba. (24) Idan ya fara Ramadan a wani gari, sannan ya yi tafiya zuwa wani gari inda mutane suka fara azumi kafin shi ko bayan shi, to ya kamata ya bi hukuncin mutanen da ya isa wurinsu, don haka ba zai karya azumi ba sai lokacin da su suka karya azumi, koda hakan zai sa ya yi azumi fiye da kwana talatin, domin Annabi ﷺ ya ce: "Ku yi azumi a ranar da kowa ke azumi, kuma ku karya azumi a ranar da kowa ke karya azumi." Idan hakan zai sa azumin nasa ya kasance kasa da kwana ashirin da tara, dole ne ya rama shi bayan Idi, domin watan hijira ba zai iya zama kasa da kwana ashirin da tara ba. (Daga Fataawa al-Shaykh 'Abd al-'Azeez ibn Baaz: Fataawa al-Siyaam, Daar al-Watan, shafi 15-16)

(23) If a traveller arrives during the day, there is a well-known dispute among the scholars as to whether he should stop eating and drinking. (Majmoo’ al-Fataawa, 25/212). But to be on the safe side, he should stop eating and drinking, out of respect for the month, but he has to make the day up later, whether or not he stops eating and drinking after his arrival. (24) If he starts Ramadaan in one city, then travels to another city where the people started fasting before him or after him, then he should follow the ruling governing the people to whom he has travelled, so he should only end Ramadaan when they end Ramadaan, even if it means that he is fasting for more than thirty days, because the Prophet (peace and blessings of Allaah be upon him) said: “Fast when everyone is fasting, and break your fast when everyone is breaking their fast.” If it means that his fast is less than twenty-nine days, he must make it up after Eid, because the hijri month cannot be less than twenty-nine days. (From Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz: Fataawa al-Siyaam, Daar al-Watan, pp. 15-16)