Idan 'Udhuri (uzuri) ya tasowa, wanda shi ne Sabab (dalili) na Rukhsah, to ya halatta ga Mukallaf ya yi aiki da duk wanda ya so. Zai iya zaɓar ya yi aiki bisa ga 'Azeemah ko kuma bisa ga Rukhsah. Hakan ya faru ne saboda nassosin da suka shafi Rukhas (izini na musamman) sun nuna hakan. Allah (SWT) ya ce:

If the ‘Udhr (excuse) arises, which is the Sabab (cause) for the Rukhsah, it is permitted for the Mukallaf to act with whichever one he wishes. He can choose to act in accordance to the ‘Azeemah or in accordance to the Rukhsah. That is because the texts related to the Rukhas (special permissions) have indicated that. Allah (swt) said:

Ɗaukewar "Junaah" (laifi) da aka ambata a cikin Aayar na nufin Al-Ibaahah (halaccin yi). Saboda haka, Musafirin da ke tafiya nisan da ake qasar da salla yana da zaɓi tsakanin ‘Azeemah, wato ya cika sallar da raka’o’i huɗu, da kuma tsakanin ɗaukar Rukhsah ya qasqanta sallar ta hanyar yin sallolin da ke da raka’o’i huɗu da raka’o’i biyu (watau Zhohr, Asr da ‘Ishaa).

The lifting of the ‘Junaah’ (blame) mentioned in the Aayah means Al-Ibaahah (permissibility). As such, the Musaafir who travels the distance of shortening is provided with the choice between the ‘Azeemah, which is to complete the Salaah with four Rak’aaat, and between taking the Rukhsah and shortening the Salaah by praying the prayers consisting of four Rak’aaat with two Rak’ah (i.e. Zhohr, Asr and ‘Ishaa).

Allah (SWT) ya ce:

Allah (swt) said:

Wannan kuma yana nuna Al-Ibaahah (halaccin zaɓi), wato zaɓi tsakanin yin azumi da karya azumi (ko kada a yi azumi).

This also indicates Al-Ibaahah (permissibility) i.e. a choice between fasting and breaking the fast (or not fasting).

Manzon Allah ﷺ ya ce:

And the Messenger of Allah (saw) said:

Wannan yana bayyana cewa su biyun daidai suke dangane da biyayya ga Allah game da aikinsu ko ayyukansu, alhali kuma buƙatar (Talab) ɗaya daga cikinsu ba ta fi ta ɗayan muhimmanci ba.

This explains that they are equal in respect to the obedience of Allah in regards to their performance or undertaking whilst the Talab (request) of one of them does not have precedence over the Talab of the other.

Shari'a ya bayyana ta hanyar dalilai cewa akwai yanayi da aiki da 'Azeemah (hukuncin asali mai tsauri) ya fi aiki da Rukhsah (sassauci), kuma wasu daga cikin 'Ulamaa sun ɗauke shi da cewa Mandoob ne (abin da ake so kuma ana ƙarfafa shi). Wannan kamar yadda yake dangane da Maganar Allah Ta'aala:

The Shaari’ has explained by the Adillah (evidences) that there are circumstances when acting with the ‘Azeemah takes precedence over acting with the Rukhsah and some of the ‘Ulamaa considered it to be Mandoob (recommended). This is like in respect to the Qawl of Allah Ta’Aalaa:

Aayah ya nuna cewa yin azumi a lokacin Safar (tafiya) ya fi alheri fiye da karya azumi.

The Aayah indicates that fasting during the Safar (travel) is Awlaa (preferential) than breaking the fast.

An wata riwaya an ruwaito cewa wasu sahabbai biyu (rah) mushrikai sun yi musu barazanar kisa saboda sun karbi Musulunci. Sai daya daga cikinsu ya furta kalmomin kafirci, yayin da dayan ya ki yin hakan. Sai Manzon Allah ﷺ ya ce game da wanda ya ki: "Shi ne mafi alherin shahidai, kuma shi abokina ne a Aljannah." Wannan saboda haka dalili ne da ke nuna cewa aiki da 'Azeemah a irin wannan yanayi shi ya fi aiki da Rukhsah.

It was related that two of the Sahaabah (rah) were threatened with death by the Mushrikeen due to their embracing of Islaam. One of them then pronounced words of disbelief whilst the other refrained from doing so. So the Messenger of Allah (saw) said in respect to the one who refrained: “He is the best of the Shuhadaa’ and he is my companion in Jannah”. This is therefore a Daleel indicating that acting by the ‘Azeemah in this situation is preferential to acting by the Rukhsah

A inda aiki bisa ga ‘Azeemah zai kai ga mutuwa tabbatacciya, to aiki bisa ga Rukhsah wajibi ne, yayin da riko da ‘Azeemah haramun ne. Misali shi ne izinin musamman na cin naman mushe (Al-Maitah) ga wanda ke tsoron mutuwa. Yana da mubaahi saboda Rukhsah a asali, amma zai zama wajibi idan mutuwa ta zama gaskiyar da babu makawa. Riko da ‘Azeemah zai zama haramun a lokacin saboda Qaa’idah Ash-Shar’iyah:

In the case where acting in accordance to the ‘Azeemah will lead to sure death, acting in accordance to the Rukhsah is Waajib (obligatory) whilst adhering to the ‘Azeemah is Haraam. This is like the special permission to eat the carrion meat (Al-Maitah) in regards to the one who fears death. It is Mubaah due to the Rukhsah in origin, however, it would become Waajib if the death becomes a confirmed inevitable reality. Adherence to the ‘Azeemah would then become Haraam due to the Qaa’idah Ash-Shar’iyah:

Lalata mutum ko rayuwarsa haramun ne, don haka riko da 'azeemah, wanda a wannan misalin ya bayyana a cikin rashin cin maitah (naman mushe), haramun ne.

The destruction of the person or life is Haraam and so adherence to the ‘Azeemah, which in this example is manifested in not eating the Maitah (carrion meat), is Haraam.

Waɗannan lamuran da rukhsa ta zama wajibi kuma aiki da ita ya zama wajibi, ba su zama wakilcin rukhsa a zahiri ba. Maimakon haka, suna wakiltar hukuncin taklifi, kuma hakan ya shafi lokacin da rukhsa ta kasance mandub kuma aiki da ita ya kasance mandub.

These cases in which the Rukhsah is Waajib and acting by it is Waajib, are not however actually a representation of the Rukhsah. Rather they represent a Takleefiy Hukm and the same applies in the case if it was Mandoob and acting by it was Mandoob.

Wannan saboda Rukhsah, dangane da hakikaninta, da kuma dangane da an shar'anta ta a matsayin Rukhsah, Mubaah ce dangane da Hukuncinta. Sannan idan mutum ya bar ta ya aikata 'Azeemah, hakan na kai shi ga Haramun babu makawa, to Rukhsah, wadda Mubaah ce, za ta zama Waajib. Wannan yanayi zai fitar da ita daga kasancewa Rukhsah, ta zama Hukm Takleefiy, ba Hukm Wad'iy ba.

That is because the Rukhsah, in respect to its reality, and in respect to it being legislated as a Rukhsah, is Mubaah in regards to its Hukm. Then if by leaving it and acting by the ‘Azeemah, it leads inevitably to Haraam, the Rukhsah, which is Mubaah, would become Waajib. This circumstance would then take it out from being a Rukhsah and it would become a Hukm Takleefiy and not a Hukm Wad’iy.

Saboda haka ana ɗaukar wannan a matsayin Rukhsah matuƙar hukuncinsa shi ne Al-Ibaahah (halascewa), kuma matuƙar mukallaf yana da zaɓi tsakanin yin sa ko yin ‘Azeemah.

It is therefore considered to be a Rukhsah as long as its Hukm is that of Al-Ibaahah (permissibility) and as long as the Mukallaf is given the choice between doing it or doing the ‘Azeemah.

Saboda haka, azumin Ramadan wajib ne, yayin da rashin azumi ko karya azumi ga mara lafiya yana wakiltar rukhsah, wacce mubaha ce.

So the Sawm of Ramadhaan is Waajib whilst the breaking of the fast (or not fasting) for the ill person represents a Rukhsah which is Mubaah.

Amma idan rashin karya azumi zai kai ga halakar mara lafiya, to a wannan yanayi azumi zai zama haramun, kuma karya azumin zai zama wajibi. Wannan sabon yanayi ko hali to za a fitar da shi daga cikin iyakar Rukhsah da 'Azeemah, kuma zai zama misali ne ga wani lamari da ya shafi ka'idar Shari'a mai zuwa: