(16) 旅行者要获准破斋，必须满足某些条件。他的旅程应当是较长的，或者被公认为旅行（尽管学者们对此有一个众所周知的分歧），并且应当超出城市及其郊区的范围。（大多数学者认为，他在经过城市的边界之前不应破斋。他们说，只有当一个人经过城市的边界时，旅程才算真正开始；而仍在城市之中的人是“定居”和“在家”的。真主说（其意义的诠释）：“……你们中谁在这个月中（即在家中）见到新月，就应当封斋这个月……”[《黄牛章》2:185]。在他离开城市之前，他不被视为旅行者；如果他仍在城市之内，他被视为定居者，因此不允许他缩短拜功。）他的旅程也不应是为了罪恶目的的旅行（按照大多数学者的看法），或是为了逃避斋戒而进行的旅行。

(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) 根据乌玛的共识，旅行者可以破斋，无论他能否继续斋戒，也无论斋戒对他是否困难。即使他的旅程很轻松，并且有人服侍他，他仍然被允许破斋并缩短拜功。（《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) 凡打算在斋月期间旅行的人，在真正动身之前，不应有破斋的意图，因为可能会发生某些事情阻止他启程。（《古兰经教法通解》，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).

旅行者在未离开其所在城镇的居民区之前，不应破斋；一旦越过城市边界，他便可以破斋。同样，若他乘坐飞机，待飞机起飞并飞越城市边界之后，他便可以破斋。若机场位于其城市之外，他可以在机场破斋；但若机场位于其城市之内或与城市相连，则他不应在机场破斋，因为他仍处于自己的城市之内。

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)如果太阳在地面上落山,他在地面上开始破斋,然后飞机起飞,他看到了太阳,他不必停止进食,因为他已经完成了当天的斋戒,而已经完成的功修是无法重复的。如果飞机在日落之前起飞,而他想在旅途中完成当天的斋戒,那么他应当等到太阳在他所在的空中位置落下之后再破斋。飞机驾驶员不得仅为了破斋而把飞机降到看不见太阳的高度,因为这只是一种诡计;但如果他出于真正的理由把飞机降低,以致太阳的圆盘因此消失,那么他便可以破斋。(引自谢赫伊本·巴兹的法特瓦,为口头发表的内容。)

(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) 据大多数学者的观点，若有人前往某地并打算在那里停留超过四天，则须斋戒。因此，如果一个人出远门去国外求学，历时数月或数年，那么依据大多数学者——包括四位伊玛目——的观点，他被视为已在那里“定居”，所以他必须斋戒，并且要完整地礼完他的拜功。

(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.

如果旅行者经过一座并非自己居住的城市，他不必斋戒，除非他在那里的停留超过四天，那样的话他就必须斋戒，因为适用于定居者的裁决也同样适用于他。（参见伊本·巴兹的《Fataawa al-Da’wah》，977条。）

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) 若有人在定居时开始斋戒,随后在白天启程旅行,他可以中断斋戒,因为真主已将出行本身视为一种合法的免斋理由。真主说(其意义是):"……病人或旅行者,则应以其他日子补还……"[《黄牛章》2:185] (22) 经常外出旅行的人,若有一个他返回的居所,则允许不封斋,例如为穆斯林的利益而奔波的信使(出租车司机、飞行员和航空公司员工也同样,即便他们每天都在外奔波——但他们之后须补还斋戒)。对于在陆地上有住所的水手,同样适用。但如果水手的妻子和所需的一切都随他在船上,并且他不断地在旅途中,那么他不得中断斋戒或缩短拜功。若游牧的贝都因人从其冬季住地前往夏季住地,或反向迁徙,他们可以中断斋戒并缩短拜功;但一旦他们在夏季住地或冬季住地安顿下来,就不应再中断斋戒或缩短拜功,即便他们是在跟随自己的羊群。(参见《伊本·泰米叶法特瓦集》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) 如果旅行者在白天到达，学者们对他是否应当停止进食和饮水存在一个众所周知的分歧。（《Majmoo' al-Fataawa》，25/212）但为了慎重起见，他应当停止进食和饮水，以示对斋月的尊重；无论他到达后是否停止进食和饮水，他都必须事后补齐这一天的斋戒。 (24) 如果他在一个城市开始斋月，然后前往另一个城市，而那里的人比他先开始或后开始斋戒，那么他应当遵循他所抵达之地人们的裁决，即只有在他们结束斋月时才结束斋月，即使这意味着他的斋戒超过三十天，因为先知ﷺ说："大家斋戒时你们就斋戒，大家开斋时你们就开斋。"如果这意味着他的斋戒不足二十九天，他必须在开斋节后补足，因为伊斯兰历的一个月不可能少于二十九天。（摘自《Fataawa al-Shaykh 'Abd al-'Azeez ibn Baaz》：《Fataawa al-Siyaam》，Daar al-Watan，第15-16页）

(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)