如果出现了‘Udhr（托辞），即作为Rukhsah（特许）之因的Sabab（原因），那么Mukallaf（负有宗教责任者）可以依自己的选择行事：他可以依照‘Azeemah（本然律例）行事，也可以依照Rukhsah（特许）行事。这是因为与Rukhas（特许）相关的经文已经表明了这一点。安拉（SWT）说：

If the ‘Udhr (excuse) arises, which is the Sabab (cause) for the Rukhsah, it is permitted for the Mukallaf to act with whichever one he wishes. He can choose to act in accordance to the ‘Azeemah or in accordance to the Rukhsah. That is because the texts related to the Rukhas (special permissions) have indicated that. Allah (swt) said:

经文中所说的“Junaah”（罪责、过失）被解除，意思是允许（Al-Ibaahah）。因此，行程达到可以缩短拜功的距离的旅行者，可以在两种选择中自由抉择：一是遵循“Azeemah”（本义之法），完成四拉克尔的拜功；二是采用“Rukhsah”（让步之法），将四拉克尔的拜功缩短为两拉克尔，即礼拜Zhohr（晌礼）、Asr（晡礼）和‘Ishaa（宵礼）。

The lifting of the ‘Junaah’ (blame) mentioned in the Aayah means Al-Ibaahah (permissibility). As such, the Musaafir who travels the distance of shortening is provided with the choice between the ‘Azeemah, which is to complete the Salaah with four Rak’aaat, and between taking the Rukhsah and shortening the Salaah by praying the prayers consisting of four Rak’aaat with two Rak’ah (i.e. Zhohr, Asr and ‘Ishaa).

安拉(SWT)说:

Allah (swt) said:

这也表明了"الإباحة"（允许/许可），即在斋戒与破斋（或不斋戒）之间可以自由选择。

This also indicates Al-Ibaahah (permissibility) i.e. a choice between fasting and breaking the fast (or not fasting).

安拉的使者ﷺ说：

And the Messenger of Allah (saw) said:

这段话解释的是：就服从真主而言，两者在履行或承担（义务）方面是平等的，而其中一方的“talab”（请求）并不优先于另一方的“talab”。

This explains that they are equal in respect to the obedience of Allah in regards to their performance or undertaking whilst the Talab (request) of one of them does not have precedence over the Talab of the other.

Shaari'（立法者）已经通过证据（Adillah）说明，在某些情况下，采取"Azeemah"（坚持本義/原则性做法）优先于采取"Rukhsah"（宽减/许可），并且一些学者认为这是Mandoob（被推荐的）。这类似于安拉Ta'aalaa的言辞：

The Shaari’ has explained by the Adillah (evidences) that there are circumstances when acting with the ‘Azeemah takes precedence over acting with the Rukhsah and some of the ‘Ulamaa considered it to be Mandoob (recommended). This is like in respect to the Qawl of Allah Ta’Aalaa:

该节文指出，在旅途中（Safar）斋戒比破斋更为优先。

The Aayah indicates that fasting during the Safar (travel) is Awlaa (preferential) than breaking the fast.

据传，有两位圣门弟子（愿真主喜悦他们）因信奉伊斯兰而遭到多神教徒以死相威胁。其中一人便说出了否认信仰的话语，而另一人则拒不这样做。于是，真主的使者ﷺ针对拒绝者说："他是殉道者中最优秀的，他是我在乐园中的同伴。"因此，这便是一个证据，表明在这种情况下坚持"Azeemah"（坚持本原的律例）优于采取"Rukhsah"（宽许的律例）。

It was related that two of the Sahaabah (rah) were threatened with death by the Mushrikeen due to their embracing of Islaam. One of them then pronounced words of disbelief whilst the other refrained from doing so. So the Messenger of Allah (saw) said in respect to the one who refrained: “He is the best of the Shuhadaa’ and he is my companion in Jannah”. This is therefore a Daleel indicating that acting by the ‘Azeemah in this situation is preferential to acting by the Rukhsah

在某种情形下，若坚持遵行“阿宰玛”（本应遵守的原则性律例）必然导致确定的死亡，那么遵行“鲁赫萨”（宽减的律例）便成为瓦吉布（义务），而坚持“阿宰玛”则成为哈拉姆（禁止）。这如同允许吃死物（Al-Maitah）的特许，针对的是畏惧死亡的人。从本源上讲，吃死物因“鲁赫萨”而属于马杜卜（许可），然而，一旦死亡成为确定无疑、不可避免的事实，吃死物便成为瓦吉布。此时坚持“阿宰玛”反而成为哈拉姆，其依据是沙里亚的法则：

In the case where acting in accordance to the ‘Azeemah will lead to sure death, acting in accordance to the Rukhsah is Waajib (obligatory) whilst adhering to the ‘Azeemah is Haraam. This is like the special permission to eat the carrion meat (Al-Maitah) in regards to the one who fears death. It is Mubaah due to the Rukhsah in origin, however, it would become Waajib if the death becomes a confirmed inevitable reality. Adherence to the ‘Azeemah would then become Haraam due to the Qaa’idah Ash-Shar’iyah:

人身或生命的毁灭是哈拉姆（禁止的），因此，在这个例子中体现为不吃马伊塔（尸肉）的坚持“阿兹玛”（本然的律例），也是哈拉姆的。

The destruction of the person or life is Haraam and so adherence to the ‘Azeemah, which in this example is manifested in not eating the Maitah (carrion meat), is Haraam.

这些情况中，拥有Rukhsah（许可/宽减）并且行使它是Waajib（必须），但它们实际上并不能代表Rukhsah本身。相反，它们体现的是一种Takleefiy Hukm（责任性的律法判定）。同样的道理也适用于Rukhsah是Mandoob（推荐），而行使它也是Mandoob的情况。

These cases in which the Rukhsah is Waajib and acting by it is Waajib, are not however actually a representation of the Rukhsah. Rather they represent a Takleefiy Hukm and the same applies in the case if it was Mandoob and acting by it was Mandoob.

这是因为，就其实质而言，以及就其作为“rukhsah”（许可/宽免）被立法而言，它在裁决上属于“mubaah”（允许）。那么，如果放弃它而采取“‘azeemah”（本原则），必然会导致“haraam”（禁止之事），那么这个原本是“mubaah”的rukhsah就会变成“waajib”（必须）。这种情况会使它不再是rukhsah，而成为“hukm taklifi”（责成性裁决），而不是“hukm wad‘i”（标示性裁决）。

That is because the Rukhsah, in respect to its reality, and in respect to it being legislated as a Rukhsah, is Mubaah in regards to its Hukm. Then if by leaving it and acting by the ‘Azeemah, it leads inevitably to Haraam, the Rukhsah, which is Mubaah, would become Waajib. This circumstance would then take it out from being a Rukhsah and it would become a Hukm Takleefiy and not a Hukm Wad’iy.

因此，只要其裁决属于"允许"（Al-Ibaahah）的范畴，并且只要Mukallaf（负有宗教责任的人）可以在做此事与行"Azeemah"（本原则）之间自行选择，它便被视为一种"Rukhsah"（宽减许可）。

It is therefore considered to be a Rukhsah as long as its Hukm is that of Al-Ibaahah (permissibility) and as long as the Mukallaf is given the choice between doing it or doing the ‘Azeemah.

所以，斋戒斋月是瓦吉卜（义务），而病人不斋戒（或破斋）则是一种鲁赫萨（许可），属于穆巴赫（允许）。

So the Sawm of Ramadhaan is Waajib whilst the breaking of the fast (or not fasting) for the ill person represents a Rukhsah which is Mubaah.

然而，如果不破斋会导致病人死亡，那么在这种情况下，斋戒就变成禁止的，破斋则成为必须的。此时的情形便不再属于“利赦”（Rukhsah）与“本然律例”（‘Azeemah）的范畴，而成为适用于以下沙里亚原则的情况：

However, if by not breaking the fast it would lead to the perishing of the sick person, then in that case the Sawm (fasting) would become Haraam and breaking the fast would be obligatory. This new situation or circumstance would then be taken out of the sphere of the Rukhsah and ‘Azeemah and would become representative of a case upon which the following Shar’iyah principle applies: