Tattaunawa game da azumin nafila ta shafi abubuwa uku ne da kuma hukuncin karya azumi. Kwanakin da ake yin azumin nafila a cikinsu, wanda shi ne abu na farko, an raba su zuwa nau'i uku: kwanaki masu kyau, kwanaki da aka haramta, da kwanakin da ba a ambata hukuncinsu ba. Wasu daga cikin wadannan an yi sabani a kansu, wasu kuwa an yi ittifaqi a kansu. Azumin da ake ganin mustahabbi ne kuma aka yi ittifaqi a kansa shi ne azumin ranar Ashura. Wadanda aka yi sabani a kansu su ne azumin ranar Arafa, kwana shida na watan Shawwal, da kuma ayyamul-bidh a kowane wata, wato ranar goma sha uku, goma sha hudu, da goma sha biyar.

The discussion of recommended fasting is about the three elements and about the hukm of breaking the fast. The days on which recommended fasting is undertaken, which is the first element, are divided into three types: desirable days, prohibited days, days about which there is silence. Some of these are disputed and some are agreed upon. The fasts that are considered desirable and are agreed upon are the fasts of the *Ashurd. Those that are disputed are the fast on the day of <Arafa, six days of Shawwal, and the ghurar in each month, and these are the thirteenth, fourteenth, and the fifteenth.

Azumin ranar Ashura ya tabbata, domin "Manzon Allah (ﷺ) ya yi azumi a wannan rana, kuma ya umarci a yi azumin", kuma ya ce game da ita "wanda ya tashi bai yi azumi ba, ya kammala sauran yinin da azumi." Sun sabawa juna ko ranar tara ce ko ranar goma (ta watan Muharram). Dalilin sabanin su shi ne karo-karon hadisai. Muslim ya ruwaito daga Ibn Abbas cewa ya ce, "Idan kun ga watan Muharram, to ku kirga kwanaki, kuma ku tashi a ranar tara kuna azumi." Na tambaye shi (mai ruwaitowa daga Ibn Abbas), "Wannan ita ce hanyar da Muhammad, Manzon Allah (ﷺ) ya bi wajen azumi?" Ya ce, "Eh." An kuma ruwaito cewa, "Lokacin da Manzon Allah (ﷺ) ya yi azumi a ranar Ashura, kuma ya umarci a yi azumin, sai suka ce, 'Ya Manzon Allah, rana ce da Yahudawa da Nasara suke girmamawa.' Manzon Allah (ﷺ) ya ce, 'Shekara mai zuwa, in Allah ya so, za mu yi azumi a ranar tara.' Ya ce kafin ranar Ashura ta shekara mai zuwa ta zo, Manzon Allah (ﷺ) ya rasu."

The fast of the day of Ashura is established, because “The Messenger of Allah (God’s peace and blessings be upon him) kept a fast on this day and ordered that it be observed as a fast”, and he said about it “that one who wakes up without fasting should complete the rest of the day fasting”. They disagreed whether it is the ninth or tenth day (of Muharram). The reason for their disagreement is the conflict of traditions. Muslim recorded from Ibn c Abbas that he said, “When you see the moon of Muharram, then, count the days and wake up on the ninth day fasting”. I asked him (the narrator from Ibn cAbbas), “This was the way that Muhammad, the Messenger of Allah (God’s peace and blessings be upon him) kept the fast?” He said, “Yes”. It is also related that “When the Messenger of Allah (God’s peace and blessings be upon him) kept a fast on the day of 'Ashurd and ordered that it be observed as a fast, they said, ‘O Messenger of Allah, it is a day that is held sacred by the Jews and the Christians’. The Messenger of Allah (God’s peace and blessings be upon him) said, ‘Next year, by the will of Allah, we shall fast on the ninth day.’ He said before Ashura of the next year arrived, the Messenger of Allah (God’s peace and blessings be upon him) passed away”.

Sabanin ra'ayinsu game da ranar Arafa ya samo asali ne daga dalilin cewa Annabi ﷺ bai yi azumi a ranar Arafa ba, amma kuma an ruwaito shi ya ce game da ita: "Azumin ranar Arafa yana kankare [zunuban] shekarar da ta gabata da ta mai zuwa." Malaman fikihu sun sabawa juna saboda wannan. Al-Shafi'i ya yanke hukuncin cewa mahajjata kada su yi azumi a wannan rana, sannan wasu su yi azumi, ta hanyar sasanta hadisai biyu. Abu Dawud ya rubuta cewa Manzon Allah ﷺ ya hana azumin ranar Arafa a Arafat.

Their disagreement about the day of 'arafa is based upon the reason that the Prophet (God’s peace and blessings be upon him) did not fast on the day of <-arafa, but he is also reported to have said about it: “The fast of the day of 'ara/a absolves [the sins of] the previous year and of the one to come”. The jurists disagreed because of this. Al-ShaficT decided upon not fasting for pilgrims on this day and fasting for the others by way of reconciliation between the two traditions. Abu Dawud has recorded that the Messenger of Allah (God’s peace and blessings be upon him) proscribed the fast of <Arafa at 'Arafch.

Game da kwanaki shida na watan Shawwal an tabbatar cewa Manzon Allah (tsira da aminci su tabbata a gare shi) ya ce: "Wanda ya yi azumin watan Ramadan sannan ya biɗa shi da kwanaki shida na watan Shawwal, kamar ya yi azumin dahr ne." ﷺ Sai dai Malik ya ɗauki wannan a matsayin abin ƙi, ko dai saboda mutane na iya danganta da Ramadan abin da ba wani ɓangare nasa ba ne, ko kuma saboda hadisin bai isa gare shi ba, ko kuma bai tabbata a wurinsa ba, wanda shi ne mafi yiwuwa. Haka kuma, Malik ya ɗauki bin azumin ghurar a matsayin abin ƙi, duk da hadisin da ya zo game da shi, saboda tsoron kada wanda ba shi da ilimi ya ɗauke su a matsayin wajibi. An tabbatar cewa "Manzon Allah (tsira da aminci su tabbata a gare shi) yana yin azumin kwana uku a kowane wata, ba tare da an ƙayyade su ba, kuma ya ce wa Abdullahi ɗan Amr ɗan al-As, saboda yawan azumin da yake yi: 'Ashe kwana uku a kowane wata ba su ishe ka ba?' Ya ce: 'Na ce: Ya Manzon Allah, ina iya yin fiye da haka.' Ya ce: 'Biyar?' Na ce: 'Ya Manzon Allah, ina iya yin fiye da haka.' Ya ce: 'Bakwai?' Na ce: 'Ya Manzon Allah, ina iya yin fiye da haka.' Ya ce: 'Tara?' Na ce: 'Ya Manzon Allah, ina iya yin fiye da haka.' Ya ce: 'Goma sha ɗaya?' Na ce: 'Ya Manzon Allah, ina iya yin fiye da haka.' Sai Annabi (tsira da aminci su tabbata a gare shi) ya ce: 'Babu azumin da ya fi azumin Dawud. Yin azumin rana ɗaya da barin rana ɗaya shi ne azumin dahr.'" ﷺ Abu Dawud ya rawaito cewa "yana yin azumi a ranar Litinin da Alhamis." ﷺ An tabbatar cewa bai taɓa yin azumin dukan wata ba, sai dai Ramadan, kuma yawancin azumansa yana yi ne a watan Sha'aban.

About the six days of Shawwal it is established that the Messenger *of Allah (God’s peace and blessings be upon him) said, “One fasting during Ramadan and then following it up with six days of Shawwal is like fasting through Time (perpetual fasting)”. Malik, however, considered this to be disapproved, either because people might associate with Ramadan what is not a part of it, or either because the tradition had not reached him or it did not prove to be authentic for him, which is more likely. Likewise, Malik considered as disapproved the pursuit of the fasts of the ghurar, despite the tradition laid down in it, for fear that the unlettered might consider them to be obligatory. It is established “that the Messenger of Allah (God’s peace and blessings be upon him) used to fast each month for three undetermined days, and that he said to cAbd Allah ibn c Amr ibn al-cAs, because of his excessive fasting, ‘Are three days in each month not sufficient for you?’” He said, “I said, ‘O Messenger of Allah, I am able to fast more than that’. He said, ‘Five?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Seven?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Nine?’ I said, ‘O Messenger of Allah, I am able to fast more than that.’ He said, ‘Eleven?’ I said, ‘O Messenger of Allah, I am able to fast more than that’. The Prophet (God’s peace and blessings be upon him) then said, ‘There is no fast beyond the fast of Dawud. Fasting one day and not fasting the other is fasting to the brink of Time (perpetual)’”. Abu Dawud has recorded that “he used to fast on Mondays and Thursdays”. It is established that he never observed fasting for the whole month, except for Ramadan, and that most of his fasts were during the month of Shahan.

Kwanakin da aka haramta yin azumi a cikinsu sun haɗa da waɗanda aka amince da su da kuma waɗanda aka sami saɓani a kansu. Waɗanda aka amince da su su ne ranar ƙaramar sallah (Idi) da ranar babbar sallah (Idi), saboda haramcin da aka kafa a kansu. Waɗanda aka sami saɓani a kansu kuwa su ne kwanakin tashriq, Ranar Shakka, ranar Juma'a, ranar Asabar, rabin na biyu na watan Sha'ban, da azumin dawwama.

The proscribed days also include those that are agreed upon and those that are disputed. Those agreed upon are the day of fitr and the day of adha, because of the established proscription about them. Those disputed are the days of tashriq, the Day of Doubt, Friday, Saturday, the second half of Sha^ban, and perpetual fasting.

Ahlu Zahir ba su halatta azumi a ranakun tashriq ba, yayin da wani rukunin malaman fiqhu kuma suka halatta hakan. Rukuni na uku kuwa sun ɗauka cewa abin ƙi ne, kuma wannan ita ce ra'ayin Malik, sai dai ya halatta azumi a waɗannan kwanaki ga wanda wajibi ya samu a kansa saboda aikin Hajji, kuma wannan ga mai yanka hadaya ne.

' The Zahirites did not permit fasting on the days of tashriq, while another group of jurists permitted this. A third group considered this as disapproved, and this is the opinion of Malik, except that he permitted fasting during these days for the person for whom the obligation arose out of hajj, and this is for one performing the sacrifice.

These days are the three days following the day of [the sacrifice]. The reason for their disagreement lies in the ambiguity of the saying of the Prophet ﷺ that "these are the days of eating and drinking," as to whether it is construed as an obligation or a recommendation. Those who interpreted this to imply an obligation said that fasting is prohibited (during these days), while those who interpreted it to mean a recommendation said that fasting is disapproved. It appears that those who interpreted it as a recommendation reached this by giving it precedence over the principle of (initial) interpretation as (always) implying obligation, because they saw that if they construed it as an obligation it would be opposed by the authentic tradition of Abu Sa'id al-Khudri through the indication of its text. In this tradition he said, "I heard the Messenger of Allah ﷺ saying, 'Fasting is not valid on two days: the day of Fitr after Ramadan and the day of sacrifice.'" The indication of the text implies that fasting is valid on days other than these two days, otherwise specifying them would be futile, having no purpose.

These days are the three days following the day of The reason, for their disagreement derives from the vacillation of the saying of the Prophet (God’s peace and blessings be upon him) that “these are the days of eating and drinking” between being construed as an obligation and a recommendation. Those who interpreted this to imply an obligation said that fasting is prohibited (during these days), while those who interpreted it to mean' a recommendation said that fasting is disapproved. It appears that those who interpreted it as a recommendation decided this by giving it prominence over the principle of (initial) interpretation as (always) implying obligation, because they saw that if they construed it as an obligation it would be opposed by the authentic tradition of Abu SacTd al-Khudn through the indication of its text. In this tradition he said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘Fasting is not valid on two days, the day offitr after Ramadan and the day of sacrifice’”. The indication of the text implies that fasting is valid oh days other than these two days, otherwise specifying them would be futile, having no purpose.

Wani rukuni na malamai ba su ƙi yin azumi a ranar Juma'a ba. Waɗannan sun haɗa da Malik, almajiransa, da wani rukuni na malamai. Wani rukuni kuwa ya ƙi yin azumi a wannan rana, sai dai idan an yi azumi kafin ta ko bayan ta. Dalilin sabanin su ya samo asali ne daga karo-karon hadisai game da wannan batu. Ɗaya daga cikinsu shi ne hadisin Ibn Mas'ud "cewa Annabi ﷺ yana yin azumi kwana uku a kowane wata". Ya ce: "Ban taɓa ganin shi bai yi azumi ranar Juma'a ba." Wannan hadisi ingantacce ne. Akwai kuma hadisin Jabir "cewa wani mai tambaya ya tambayi Jabir, 'Na ji cewa Manzon Allah ﷺ ya hana a keɓe ranar Juma'a da azumi.' Ya amsa, 'Eh, na Ubangijin wannan Ɗakin Ka'aba.'" Muslim ne ya rawaito shi. Haka kuma akwai hadisin Abu Hurairah, wanda ya ce: "Manzon Allah ﷺ ya ce: 'Babu wanda daga cikinku ya kamata ya yi azumi ranar Juma'a, sai dai idan ya yi azumi kafin ta ko bayan ta.'" Shi ma Muslim ne ya rawaito shi. Waɗanda suka bi ma'anar zahirin hadisin Ibn Mas'ud sun halatta yin azumi ranar Juma'a ba tare da wani sharadi ba. Waɗanda suka bi ma'anar zahirin hadisin Jabir kuwa sun hana shi gaba ɗaya. Waɗanda suka bi hadisin Abu Hurairah kuwa sun haɗa hadisan biyu, wato hadisin Jabir da na Ibn Mas'ud.

A group of jurists did not disapprove of fasting on a Friday. These include Malik, his disciples, and a group of jurists. Another group disapproved of fasting on this day, unless a fast was kept before it or after it. The reason for their disagreement stems from the conflict of traditions over this. One of these is the tradition of Ibn Mascud “that the Prophet (God’s peace and blessings be upon him) used to fast on three days of each month”. He said: “I have not seen him not fasting on a Friday”. This is an authentic tradition. There is also the tradition of Jabir “that a questioner asked Jabir, ‘I have heard that the Messenger of Allah (God’s peace and blessings be upon him) prohibited that Friday be singled out for fasting.’ He replied, ‘Yes, by the Lord of this House’”. It is recorded by Muslim. Included in these is also the tradition of Abu Hurayra, who said, “The Messenger of Allah (God’s peace and blessings be upon him) said, ‘None of you should fast on a Friday, unless he fasts before it or after it’”. This too"is recorded by Muslim. Those who adopted the apparent meaning of the tradition of Ibn Mascud permitted fasting on a Friday without qualifications. Those who adopted the apparent meaning of Jabir’s tradition disapproved it absolutely. Those who followed Abu Hurayra’s tradition reconciled the two tradition, that is, Jabir’s tradition and that of Ibn Mas ud.

Yawancin malaman shari'a sun tabbatar da haramcin yin azumi a Ranar Shakka, suna ganin cewa wani ɓangare ne na Ramadan, bisa ga ma'anar zahirin hadisan da ke danganta azumi da ganin wata, ko da cika adadin kwanakin watan Sha'aban (talatin), sai dai abin da muka riwaito daga Ibn 'Umar. Sun sami sabani game da yin azumin nafila a wannan rana. Wasu daga cikin malaman sun ƙi hakan bisa ga ma'anar zahirin hadisin 'Ammar: "Duk wanda ya yi azumi a Ranar Shakka, to ya saɓa wa Abul-Qasim." Waɗanda suka halatta hakan kuwa sun yi hujja da riwayar "cewa Manzon Allah ﷺ ya yi azumi a dukkan watan Sha'aban", da kuma riwayar da Manzon Allah ﷺ ya ce: "Kada ku riga Ramadan da kwana ɗaya ko kwana biyu, sai dai idan wani rana ce da ɗayanku yake saba yin azumi a cikinta, to yana iya yin azumin." Al-Laith ibn Sa'd yana cewa idan mutum ya yi azumi yana zaton ranar Ramadan ce, sannan aka tabbatar cewa Ramadan ne, to azuminsa yana da inganci. Wannan yana nuna cewa niyyar azumi tana aiki ne bayan alfijir, domin niyyar azumin nafila tana canzawa zuwa ta azumin farilla.

c The majority of the jurists uphold the prohibition of fasting on the Day of Doubt considering it a part of Ramadan on the apparent meaning of the traditions that link fasting to the sighting, or with the completion of the number of the days of Shahan (thirty), except what we have related from Ibn TJmar. They disagreed about pursuing voluntary fasting on this day. Some of the jurists disapproved this on the apparent meaning of the tradition of c Ammar, “He who fasts on the Day of Doubt has defied Abu al-Qasim”. Those who permitted it did so on the report “that the Prophet (God’s peace and blessings be upon him) kept the fasts for the whole of Shahan”, and also because of the report that the Prophet (God’s peace and blessings be upon him) said, “Do not advance Ramadan by a day or by two days, unless that is the day on which one of you is accustomed to fasting, in which case he may do so”. Al-Lay th ibn SaM used to say that if the person fasts on the assumption that it is a day of Ramadan and then it is established that it is Ramadan his fast is considered to be valid. This provides an evidence that intention to fast becomes effective after dawn, as the intention of a voluntary fast is converted to that of an obligatory fast.

Dalilin sabanin da ke tsakaninsu game da azumin ranar Asabar ya samo asali ne daga takaddamarsu kan ingancin hadisin Annabi (tsira da aminci su tabbata a gare shi) cewa ya ce: "Kada ku yi azumi a ranar Asabar, sai dai (idan lokacin) yana wajaba a kanku." Abu Dawud ne ya rubuta shi. Sun ce wannan hadisi an soke shi ta hadisin Juwairiyya 'yar Al-Harith, cewa: "Annabi ﷺ ya zo wajenta a ranar Juma'a, alhali tana azumi, sai ya ce: 'Shin kin yi azumi jiya?' Ta ce: 'A'a.' Ya ce: 'Shin kina son yin azumi gobe?' Ta ce: 'A'a.' Sai ya ce: 'To ki karya azuminki.'"

The reason for their disagreement about fasting on Saturday arises from their dispute about the authenticity of the report from the Prophet (God’s peace and blessings be upon him) that he said, “Do not fast on a Saturday, except (the occasion) when it is obligatory for you”. It is recorded by Abu Dawud. They said that this tradition has been abrogated by the tradition of Juwayriya bint al-Harith “that the Prophet (God’s peace and blessings be upon him) came up to her on a Friday, when she was fasting, and said, ‘Did you fast yesterday?’ She said, ‘No’. He said, ‘Do you wish to fast tomorrow?’ She said, ‘No’. He said, ‘Then break your fast’”.

An haramta yin azumi har abada an riga an shar'anta shi, amma Malik bai ga wata illa a cikinsa ba, kuma yana iya kasancewa ya yi tunanin cewa haramcin ya dogara ne da tsoron rauni ko rashin lafiya.

The proscription for fasting perpetually was laid down, but Malik saw no harm in this, and he could have thought that the proscription was based on the apprehension of weakness or illness.

Azumin rabin Sha'aban na biyu ya kasance abin da wata ƙungiyar malaman fiqhu ta hana, kuma wata ƙungiya ta halatta shi. Waɗanda suka hana shi sun yi hakan ne bisa ruwayar da ke cewa Annabi ﷺ ya ce: "Babu azumi bayan tsakiyar Sha'aban har zuwa Ramadan." Waɗanda suka halatta shi kuwa sun yi hakan ne bisa ruwayar Umm Salama, wadda ta ce: "Ban taɓa ganin Manzon Allah ﷺ yana azumi watanni biyu a jere ba, sai dai Sha'aban da Ramadan," da kuma bisa abin da aka ruwaito daga Ibn Umar, wanda ya ce: "Manzon Allah ﷺ yana haɗa Sha'aban da Ramadan." Al-Tahawi ne ya rubuta waɗannan ruwayoyi.

Fasting during the second half of Shahan was disapproved by one group of jurists and permitted by another. Those who disapproved it did so on the basis of the report that the Prophet (God’s peace and blessings be upon him) said, “There is no fast after the middle of Shahan up to Ramadan”. Those who permitted it did so on the basis of the report from Umm Salama, who said, “I have not seen the Messenger of Allah (God’s peace and blessings be upon him) fasting for two consecutive months, except for Shahan and Ramadan”, and also on the basis of what is related from Ibn TJmar, who said, “The Messenger of Allah (God’s peace and blessings be upon him) used to combine Shahan with Ramadan”. These traditions have been recorded by al-TahawT.

Abu na biyu na azumi yana da alaƙa da niyya, kuma ban san wani da bai sanya niyya ga azumin nafila ba, sai dai sun sami saɓani game da lokacin yin niyyar bisa ga abin da ya gabata.

The second element (of fasts) relates to intention and I do not know of anyone who did not stipulate intention for voluntary fasting, but they did differ over the time of forming the intention in accordance with what has preceded.

Abu na uku shi ne kaurace wa abubuwan da ke karya azumi, kuma wannan daidai yake da kaurace musu a cikin azumin wajibi. Duk wata sabani da ke akwai a can, ana ɗauke da ita zuwa nan.

The third element is abstinence from things that break the fast, and that is exactly the same as abstinence in obligatory fasting. The disagreement that exists there is carried over here.

Dangane da hukuncin karya azumi a azumin nafila, sun yarda cewa duk wanda ya fara azumin nafila sannan ya katse shi saboda wani uzuri na halal, ba ya wajibi a kansa ƙadà. Sun sabawa juna idan ya katse shi da gangan ba tare da wani uzuri ba. Malik da Abu Hanifa sun wajabta masa ƙadà. Al-Shafi'i da wani rukuni na malamai sun ce babu ƙadà a kansa.

With respect to the hukm of breaking the fast in voluntary fasting they agreed that a person who commences a voluntary fast and then cuts it off due to a legitimate reason is not liable to qadd*. They disagreed when he cuts it off intentionally and without an excuse. Malik and Abu Hamfa imposed qad& upon him. Al-Shafi T and a c group of jurists said that there is no qada> for him.

Dalilin sabanin su ya samo asali ne daga karo-karon hadisai game da wannan batu. Malik ya ruwaito cewa Hafsa da Aisha, matan Annabi (tsira da aminci da albarka su tabbata a gare shi), sun yi azumin nafila tare. Aka kawo musu abinci a matsayin kyauta, sai suka bude azumin. Manzon Allah (tsira da aminci da albarka su tabbata a gare shi) ya ce: "Ku yi azumin wata rana a madadinsa." Wannan yana gaba da hadisin Umm Hani, wadda ta ce: "A ranar fatah, fatah na Makka, Fatima ta zo ta zauna a hagun Manzon Allah (tsira da aminci da albarka su tabbata a gare shi) yayin da Umm Hani take a damansa. Ta ce: Wata baiwa ta zo da kwano dauke da abin sha. Ta ba shi, shi kuma ya sha daga cikinsa. Sannan ya mika wa Umm Hani, ita ma ta sha daga cikinsa. Sai ta ce: Ya Manzon Allah, na bude azumina, domin ina azumi. Annabi (tsira da aminci da albarka su tabbata a gare shi) ya ce mata: Shin kina yin kaza ne saboda wani azumin ramuwa? Ta ce: A'a. Ya ce: To babu laifi a kanki, idan nafila ce." Al-Shafi'i ya yi hujja, a kan makamancin ma'ana, da hadisin Aisha. Ta ce: "Manzon Allah (tsira da aminci da albarka su tabbata a gare shi) ya shigo wurina, sai na ce masa: Na boye maka wani abu. Ya ce: Na yi niyyar azumi, amma ka kawo shi." Hadisan Aisha da Hafsa ba su da isnadi mai kai wa ga Manzon Allah (musnad) ba.

The reason for their disagreement stems from the conflict of traditions about this. Malik has related that Hafsa and cA>isha, the two wives of the Prophet (God’s peace and blessings be upon him) kept a voluntary fast together. A gift of food was brought to them and they broke their fast. The Messenger of Allah (God’s peace and blessings be upon him) said, “Fast another day in its place”. This is opposed by the tradition of Umm Hani, who said:232 “On the day of the conquest, the conquest of Mecca, Fatima came and sat to the left of the Messenger of Allah (God’s peace and blessings be upon him) when Umm Hani was to his right. She said: A maid came with a utensil containing a beverage. She gave it to him and he drank from it. He then gave it to Umm Hani who also drank from it. She said: O Messenger of Allah, I have broken my fast, for I was fasting. The Prophet (God’s peace and -blessings be upon him) said to her: Were you observing qada for something? She said: No. He said: Then it does not harm you, if it was voluntary”. Al-Shafi^T argued, for a similar implication, on the basis of the tradition of cA’isha. She said, “The Messenger of Allah (God’s peace and blessings be upon him) entered upon me and I said to him, ‘I have hidden something for you’. Fie said, ‘I had intended to fast, but bring it over’”. The traditions of cA:isha and Hafsa are not musnad.

Ikhtilafinsu a kan wannan mas’ala yana da wani dalili. Wannan shi ne karkatawar azumin nafila tsakanin kamancinsa da salla ta nafila da kuma kamancinsa da hajjin nafila. Wannan saboda sun yarda cewa duk wanda ya fara hajji ko umra da niyyar nafila sannan ya fita daga cikinsa, to wajibi ne ya biya qada’i. Sun kuma yarda cewa wanda ya bar sallar nafila ba ya wajibi a kansa qada’i, kamar yadda na sani. Wadanda suka yi kiyasin azumi bisa salla sun ga cewa yana kama da salla fiye da yadda yake kama da hajji, domin hajji yana da hukunci na musamman a wannan yanayi, wanda shi ne cewa wajibi ne ga wanda ya ɓata shi ya ci gaba da bin sa har zuwa karshensa.

Their disagreement over this issue has another reason. It is the vacillation of the voluntary fast between its resemblance with voluntary prayer and with voluntary hajj. This is so as they agreed that the person who commences hajj or <umra on a voluntary basis and then moves out of it is liable for qada*. They also agreed that the person who leaves a voluntary prayer is not liable for qada> as far as I know. Those who made an analogy for fasting on the basis of prayer thought that it resembles prayer more closely than it does hajj, as hajj has a specific hukm in this case, which is that it is binding upon one who has invalidated it to continue moving in it up to the end.

Idan mutum ya karya azumin nafila saboda mantuwa, yawancin malamai sun tafi a kan cewa babu qada a kansa. Ibn Ṭulayya ya ce yana da wajibcin qada bisa qiyasi da aikin Hajji. Watakila Malik ya fassara hadisin Umm Hani ya shafi mantuwa. Hadisin Umm Hani Abu Dawud ya rawaito shi. Haka kuma, ya rawaito hadisin A'isha da kalmomi kusan iri ɗaya da waɗanda muka ambata. Ya rawaito hadisin A'isha da Hafsa cikin kalmomi iri ɗaya daidai.

If the person breaks a voluntary fast out of forgetfulness, the majority hold that there is no qad& for him. Ibn TJlayya said that he is liable to qadd* on the analogy of hajj. Perhaps, Malik construed the tradition of Umm Hani to apply to forgetfulness. The tradition of Umm Hani has been recorded by Abu Dawud. Likewise, he recorded the tradition of (A*isha with almost similar words that we have stated. He recorded the tradition of 'A’isha and Hafsa in the exact same words.