Musafir - 70 Perkara Berkaitan Puasa | Quran Course

Musafir - 70 Perkara Berkaitan Puasa | Quran Course

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Musafir

Travellers

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

(16) Untuk seorang musafir dibenarkan berbuka puasa, syarat-syarat tertentu mesti dipenuhi. Perjalanannya hendaklah panjang, atau sekurang-kurangnya dikenali sebagai musafir (walaupun terdapat perbezaan pendapat yang masyhur di kalangan para ulama dalam perkara ini), dan hendaklah melampaui bandar serta kawasan pinggirannya. (Majoriti ulama berpendapat bahawa dia tidak boleh berbuka puasa sebelum dia melepasi sempadan bandar. Mereka berkata bahawa sesuatu perjalanan belum benar-benar bermula sehingga seseorang itu melepasi sempadan bandar, dan orang yang masih berada dalam bandar dianggap "bermukim" dan "hadir". Allah berfirman (terjemahan maknanya): "... Maka sesiapa dalam kalangan kamu yang menyaksikan (anak bulan pada malam pertama) bulan (Ramadan, iaitu hadir di rumahnya), maka hendaklah dia berpuasa dalam bulan itu..." [al-Baqarah 2:185]. Dia tidak dikira sebagai musafir selagi dia belum meninggalkan bandar; jika dia masih berada dalam bandar, dia dianggap sebagai orang yang bermukim, maka dia tidak dibenarkan memendekkan solatnya). Perjalanannya juga hendaklah bukan perjalanan untuk tujuan maksiat (menurut majoriti ulama), atau untuk tujuan mengelak daripada 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.

(21) Sesiapa yang memulakan puasa semasa dia dalam keadaan "menetap", kemudian bermusafir pada siang hari, dibolehkan membatalkan puasanya, kerana Allah telah menjadikan permusafiran secara umum sebagai alasan yang sah untuk tidak berpuasa. Allah berfirman (terjemahan maknanya): "... dan sesiapa yang sakit atau dalam musafir, maka (wajiblah ia berpuasa) sebanyak hari yang ditinggalkannya itu pada hari-hari lain..." [al-Baqarah 2:185] (22) Orang yang kerap bermusafir dibenarkan tidak berpuasa jika dia mempunyai rumah yang dia kembali kepadanya, seperti seorang kurier yang bermusafir untuk berkhidmat bagi kepentingan orang Islam (dan juga pemandu teksi, juruterbang dan pekerja syarikat penerbangan, sekalipun perjalanan mereka dilakukan setiap hari – tetapi mereka wajib mengganti puasa mereka kemudian). Perkara yang sama berlaku bagi kelasi yang mempunyai rumah di darat; tetapi jika seorang kelasi membawa isteri dan segala keperluannya bersamanya di atas kapal, dan sentiasa dalam perjalanan, maka dia tidak dibenarkan membatalkan puasanya atau memendekkan solatnya. Jika kaum Badwi yang berpindah-randah sedang bermusafir dari tempat tinggal musim sejuk mereka ke tempat tinggal musim panas mereka, atau sebaliknya, mereka dibenarkan membatalkan puasa dan memendekkan solat, tetapi apabila mereka telah menetap sama ada di tempat tinggal musim panas atau musim sejuk, mereka tidak boleh lagi membatalkan puasa atau memendekkan solat, sekalipun mereka sedang mengikuti kawanan ternakan mereka. (Lihat 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) Jika seorang musafir tiba pada siang hari, terdapat perselisihan yang terkenal di kalangan ulama mengenai sama ada dia perlu berhenti makan dan minum. (Majmoo' al-Fataawa, 25/212). Namun, untuk berhati-hati, dia hendaklah berhenti makan dan minum, sebagai menghormati bulan Ramadan, tetapi dia tetap perlu mengganti puasa hari itu kemudian, sama ada dia berhenti makan dan minum selepas kedatangannya atau tidak. (24) Jika dia memulakan Ramadan di satu bandar, kemudian bermusafir ke bandar lain yang penduduknya memulakan puasa lebih awal atau lebih lewat daripadanya, maka dia hendaklah mengikut hukum penduduk tempat dia pergi. Oleh itu, dia hanya boleh menamatkan Ramadan apabila mereka menamatkannya, walaupun ini bermakna dia berpuasa lebih daripada tiga puluh hari, kerana Nabi ﷺ bersabda: "Berpuasalah apabila semua orang berpuasa, dan berbukalah apabila semua orang berbuka." Jika ini menyebabkan puasanya kurang daripada dua puluh sembilan hari, dia wajib menggantinya selepas Aidilfitri, kerana bulan hijrah tidak mungkin kurang daripada dua puluh sembilan hari. (Daripada 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)