(16) Agar seorang musafir diperbolehkan untuk berbuka puasa, harus terpenuhi syarat-syarat tertentu. Perjalanannya hendaknya cukup jauh, atau setidaknya disebut sebagai bepergian (meskipun ada perbedaan pendapat yang terkenal di antara para ulama mengenai hal ini), dan hendaknya melewati kota serta daerah pinggirannya. (Mayoritas ulama berpendapat bahwa ia tidak boleh berbuka puasa sebelum melewati batas kota. Mereka mengatakan bahwa perjalanan belum benar-benar dimulai sampai seseorang melewati batas kota, dan orang yang masih berada di dalam kota dianggap "menetap" dan "berada di tempat". Allah berfirman (terjemahan makna): "… Maka barangsiapa di antara kamu menyaksikan (hilal pada malam pertama) bulan itu (Ramadhan, yaitu berada di rumahnya), maka hendaklah ia berpuasa pada bulan itu…" [al-Baqarah 2:185]. Ia tidak dihitung sebagai musafir sampai ia meninggalkan kota; jika masih berada di dalam kota, ia dianggap sebagai orang yang menetap, sehingga tidak diperbolehkan mengqashar shalatnya). Perjalanannya juga tidak boleh merupakan perjalanan untuk tujuan maksiat (menurut mayoritas ulama), atau dengan tujuan untuk menghindari kewajiban berpuasa.

(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.

(17) Musafir boleh berbuka puasa, menurut kesepakatan umat, baik ia mampu melanjutkan puasa maupun tidak, dan baik baginya berat berpuasa maupun tidak. Bahkan jika perjalanannya mudah dan ia memiliki seseorang yang melayaninya, ia tetap diperbolehkan berbuka puasa dan mengqashar shalatnya. (Majmoo’ al-Fataawaa, 25/210).

(17) The traveller is allowed to break his fast, according to the consensus of the ummah, whether he is able to continue fasting or not, and whether is it difficult for him to fast or not. Even if his journey is easy and he has someone to serve him, he is still permitted to break his fast and shorten his prayers. (Majmoo’ al-Fataawaa, 25/210).

(18) Barangsiapa bertekad untuk bepergian di bulan Ramadhan, hendaknya tidak berniat untuk berbuka puasa sampai ia benar-benar sedang dalam perjalanan, karena bisa saja terjadi sesuatu yang menghalanginya untuk berangkat dalam perjalanannya. (Tafsir al-Qurthubi, 2/278).

(18) Whoever is determined to travel in Ramadaan should not have the intention of breaking his fast until he is actually travelling, because something may happen to prevent him from setting out on his journey. (Tafseer al-Qurtubi, 2/278).

Musafir tidak boleh berbuka puasa hingga ia telah melewati rumah-rumah yang berpenduduk di kotanya; setelah ia melewati batas kota, ia boleh berbuka puasa. Demikian pula, jika ia naik pesawat, setelah pesawat lepas landas dan telah melewati batas kota, ia boleh berbuka puasa. Jika bandara berada di luar kotanya, ia dapat berbuka puasa di sana, tetapi jika bandara berada di dalam kotanya atau menyatu dengannya, ia tidak boleh berbuka puasa di bandara tersebut karena ia masih berada di dalam kotanya sendiri.

The traveller should not break his fast until he has passed beyond the inhabited houses of his town; once he has passed the city limits, he may break his fast. Similarly, if he is flying, once the plane has taken off and has gone beyond the city limits, he may break his fast. If the airport is outside his city, he can break his fast there, but if the airport is within his city or attached to it, he should not break his fast in the airport because he is still inside his own city.

(19) Jika matahari terbenam dan ia berbuka puasa di darat, kemudian pesawat lepas landas dan ia melihat matahari, ia tidak wajib berhenti makan, karena ia sudah menyelesaikan puasanya hari itu, dan tidak ada cara untuk mengulangi suatu ibadah yang telah selesai. Jika pesawat lepas landas sebelum matahari terbenam dan ia ingin menyempurnakan puasa hari itu selama perjalanan, ia tidak boleh berbuka sampai matahari terbenam dari tempat ia berada di udara. Pilot tidak diperbolehkan menurunkan pesawat ke ketinggian di mana matahari tidak terlihat hanya demi berbuka puasa, karena hal itu hanyalah semacam tipu daya. Namun jika ia menurunkan pesawat karena alasan yang benar, lalu piringan matahari menghilang akibatnya, maka ia boleh berbuka puasa. (Dari fatwa-fatwa Syaikh Ibnu Baz, yang disampaikan secara lisan).

(19) If the sun sets and he breaks his fast on the ground, then the plane takes off and he sees the sun, he does not have to stop eating, because he has already completed his day’s fasting, and there is no way to repeat an act of worship that is finished. If the plane takes off before sunset and he wants to complete that day’s fasting during the journey, he should not break his fast until the sun has set from wherever he is in the air. The pilot is not permitted to bring the plane down to an altitude from which the sun cannot be seen just for the purposes of breaking the fast, because this would just be a kind of trickery, but if he brings the plane down lower for a genuine reason, and the disk of the sun disappears as a result, then he may break his fast. (From the fataawa of Shaykh Ibn Baaz, issued verbally).

(20) Barang siapa bepergian ke suatu tempat dan berniat untuk tinggal di sana lebih dari empat hari, maka ia wajib berpuasa, menurut mayoritas ulama. Maka jika seseorang bepergian ke luar negeri untuk belajar selama beberapa bulan atau bertahun-tahun, maka menurut mayoritas ulama – termasuk keempat imam – ia dianggap sebagai orang yang "menetap" di sana, sehingga ia harus berpuasa dan melaksanakan shalatnya secara sempurna.

(20) Whoever travels to a place and intends to stay there for more than four days must fast, according to the majority of scholars. So if a person travels to study abroad for a period of months or years, then according to the majority of scholars – including the four imaams – he is regarded as one who is “settled” there and so he has to fast and pray his prayers in full.

Jika seorang musafir melewati kota selain kotanya sendiri, ia tidak wajib berpuasa, kecuali jika masa tinggalnya di sana lebih dari empat hari; dalam hal ini ia wajib berpuasa, karena hukum-hukum yang berlaku bagi orang yang menetap juga berlaku baginya. (Lihat Fataawa al-Da’wah karya Ibnu Baaz, 977).

If a traveller passes through a city other than his own, he does not have to fast, unless his stay there is longer than four days, in which case he must fast, because the rulings that apply to those who are settled apply also to him. (See Fataawa al-Da’wah by Ibn Baaz, 977).

(21) Barangsiapa mulai berpuasa dalam keadaan "mukim" (menetap), lalu kemudian bepergian pada siang hari, maka ia diperbolehkan berbuka, karena Allah telah menjadikan bepergian secara umum sebagai alasan yang sah untuk tidak berpuasa. Allah berfirman (terjemahan maknanya): "… dan barangsiapa sakit atau dalam perjalanan, maka (wajib mengganti) sejumlah hari yang sama pada hari-hari lain…" [al-Baqarah 2:185] (22) Orang yang sering bepergian diperbolehkan tidak berpuasa jika ia memiliki tempat tinggal yang ia kembali kepadanya, seperti kurir yang bepergian untuk melayani kepentingan kaum Muslimin (demikian pula sopir taksi, pilot, dan karyawan maskapai penerbangan, meskipun perjalanan mereka dilakukan setiap hari, namun mereka tetap harus mengganti puasanya kemudian). Hal yang sama berlaku bagi pelaut yang memiliki tempat tinggal di darat. Namun jika seorang pelaut bersama istrinya dan segala kebutuhannya berada di kapal, dan ia terus-menerus bepergian, maka ia tidak diperbolehkan berbuka atau mengqashar shalatnya. Jika orang-orang Badui yang berpindah-pindah bepergian dari tempat tinggal musim dingin mereka ke tempat tinggal musim panas mereka, atau sebaliknya, maka mereka diperbolehkan berbuka dan mengqashar shalat. Akan tetapi, begitu mereka telah menetap di tempat tinggal musim panas atau musim dingin mereka, mereka tidak boleh lagi berbuka atau mengqashar shalat, meskipun mereka tetap mengikuti ternak mereka. (Lihat Majmu' Fatawa Ibnu Taimiyyah, 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) Jika seorang musafir tiba pada siang hari, terdapat perbedaan pendapat yang terkenal di kalangan para ulama mengenai apakah ia harus berhenti makan dan minum. (Majmoo’ al-Fataawa, 25/212). Namun untuk berhati-hati, ia hendaknya berhenti makan dan minum sebagai bentuk penghormatan terhadap bulan Ramadhan, tetapi ia harus mengganti puasanya kemudian, baik ia berhenti makan dan minum setelah kedatangannya maupun tidak. (24) Jika ia memulai Ramadhan di suatu kota, lalu bepergian ke kota lain di mana penduduknya memulai puasa lebih awal atau lebih lambat darinya, maka ia hendaknya mengikuti ketentuan yang berlaku bagi penduduk tempat ia singgah. Ia hanya mengakhiri Ramadhan ketika mereka mengakhiri Ramadhan, meskipun itu berarti ia berpuasa lebih dari tiga puluh hari, karena Nabi ﷺ bersabda: "Berpuasalah ketika semua orang berpuasa, dan berbukalah ketika semua orang berbuka." Jika hal itu berarti puasanya kurang dari dua puluh sembilan hari, maka ia harus menggantinya setelah Idul Fitri, karena bulan hijriah tidak mungkin kurang dari dua puluh sembilan hari. (Dari Fataawa al-Shaykh ‘Abd al-‘Azeez ibn Baaz: Fataawa al-Siyaam, Daar al-Watan, hlm. 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)