Wannan littafi an raba shi zuwa littattafai biyu. Na farko yana magana ne game da azumi wajibi, na biyu kuma game da azumi mustahabbi. Nazarin azumi wajibi an raba shi zuwa sassa biyu. Na farko yana magana ne game da azumi, na biyu kuma game da karya azumi. Sashe na farko, wato azumi, an raba shi zuwa babi biyu. Na farko yana magana ne game da nau'o'in azumin wajibi, na biyu kuma game da bayyana rukunan azumi. Sashen da ya ƙunshi nazarin karya azumi an raba shi zuwa bayyana abubuwan da ke karya (ɓata) azumi da hukunce-hukuncen da suka shafi mutanen da suke karya azumin.

This book is divided into two books. The first is about obligatory fasting and the other about recommended fasting. The study of obligatory fasting is divided into two parts. The first is about fasting and the other about breaking the fast. The first part, fasting, is divided into two chapters. The first is about the kinds of obligatory fasts and the other is about the identification of its elements (arkdn). The part that includes the study of breaking the fast is divided into the identification of things which break (annul) the fast and the ahkdm related to persons who break it.

Muna farawa da littafi na farko a cikin wannan (babban) littafi.

We begin with the first book in this (main) book.

Mun fara da babi na farko wanda ya ƙunshi bayanin nau'ikan azumi

We begin with the first chapter that covers the identification of the kinds of fasting

Mu ce: Azumin da shari'a ta wajabta yana da wajibi kuma mustahabbi. Azumin wajibi yana da nau'i uku. Na farko shi ne wajibi a cikin lokaci ƙayyadaddde, kuma wannan shi ne azumin watan Ramadan kansa. Na biyu an wajabta shi saboda wani dalili, kuma wannan shi ne azumin kaffara. Na uku shi ne azumin da mutum ya wajabtawa kansa; wannan shi ne azumin saboda alwashi (nadhr). Tattaunawar da ke cikin wannan littafi game da nau'o'in azumin wajibi tana da alaƙa da azumin watan Ramadan kaɗai. Azumin kaffara za a tattauna shi a waɗancan lokuta inda kaffara ta zama sakamako wajibi. Haka kuma, azumin saboda alwashi za a tattauna shi a cikin Littafin Alwashi.

We Say: Fasting prescribed by law is obligatory and recommended. Obligatory fasting is of three kinds. The first is obligatory during a fixed time, and this is fasting during the month of Ramadan itself. The second is prescribed due to a reason, and this is fasting for expiation (kaffara). The third is fasting that a person imposes on himself; this is fasting after a vow (nadhr). The discussion in this book about the kinds of obligatory fasting is related to fasting during the month of Ramadan alone. Fasting for expiation will be discussed on those occasions where expiation is an obligatory consequence. Similarly, fasting due to a vow will be discussed in the Book of Vows.

Azumi a cikin watan Ramadan wajibi ne bisa Alkur'ani, da Sunna, da ijma'i. A cikin Alkur'ani, hujjarsa ita ce maganar Mai girma da xaukaka, "Ya ku waɗanda suka yi imani! An wajabta muku azumi, kamar yadda aka wajabta wa waɗanda suka gabace ku, don ku sami takawa."211 A cikin Sunna kuwa, hujjarsa ita ce maganar Annabi ﷺ, "An gina Musulunci a kan abubuwa biyar," kuma ya ambaci "azumi"; haka kuma maganarsa ga Balarabe, "Da azumin watan Ramadan." Sai ya tambaya, "Shin, akwai wani abu da aka wajabta mini banda wannan?" Ya ce, "A'a! Sai dai idan ka yi na nafila." Ijma'i kuwa yana nan, domin babu wani sabani da aka danganta ga wani daga cikin malamai a kan haka.

Fasting during the month of Ramadan is obligatory on the basis of the Qur’an, the sunnay and consensus. In the Qur’an the basis are the words of the Exalted, “O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off [evil]”.211 In the sunna it is the saying of the Prophet (God’s peace and blessings be upon him), “Islam is structured on five things”—and he mentioned “fasting”; and also his words to the Bedouin, “And the fast of the month of Ramadan”. He asked, “Am I obliged for something else besides (all) this”. He replied, “No! Unless it is voluntary”. Consensus is found as there is no disagreement that has been attributed to any of the imams over this.

Wanda ake wajabta azumi a kansa ba tare da zabi ba shi ne mumini wanda ya balaga, mai hankali, wanda ba ya tafiya, lafiyarsa kalau, kuma babu wani abu da ke sauke wajabcin, wato haila ga mata. Babu sabani a kan haka saboda fadin Madaukaki: "Duk wanda ya shaida wannan watan daga cikinku, to ya yi azumin watan."212