Azumi a shari’ar Musulunci
Azumi a shari’ar Musulunci
Yin Azumi a Sharia : Ka nisanta daga karya azumi tare da niyyar shiga ta daga alfijir zuwa faduwar rana, kuma ka cika ta kuma ka cika ta ta hanyar nisantar haramtattun abubuwa, saboda ya ce, aminci ya tabbata a gare shi: Duk wanda bai kira zagin karya ba. kuma kayi aiki dashi, babu bukatar Allah ya bar abincinsa da abin sha .
Na biyu: kyautatawa na azumi yana da yawa, kuma ladan da yake da shi yana da yawa. Labaran da yawa sun tabbata, na kwarai kuma mai kyau wanda limamai da aka ambata a cikin tushen su, kuma wasun su zasu zo. : Allah Ta’ala ya ce : Duk aikin Ibn Adam na shi ne ban da Azumi, to nima nawa ne kuma za a saka min da shi [ p. 2566]. Hadisin shi ne, amma an sanya shi a kan yin azumi a kansa, idan kuwa dukkan ayyukan ibada ne, to, akwai abubuwa biyu waɗanda ake yin azumin tare da sauran ayyukan ibada:
ɗayansu: An haramta yin azumi daga Wuri Mai Tsarki kuma muradinsa baya hana shi daga sauran ayyukan ibada.
Na biyu: azumin na sirri ne tsakanin bawa da Ubangijin sa, kuma ya bayyana ne a gare shi kawai; Abin da ya sa ya zama ƙwararre ne a ciki, sauran ayyukan ibada duka bayyane suke. Wannan shine dalilin da ya sa na zama mafi yin azumi fiye da wasu. Kuma aka gaya wannan shi ne.
Na uku: Madaukaki ya ce: Kamar yadda kaaf ya rubuta a wani wuri na abin tunawa ga sifa, godiya ita ce littafi kamar yadda yake, ko kuma azumin yadda ya dace, ko kuma dangane da azumi, watau an rubuta littatafai a Ka yi kama da abin da aka rubuta akan waɗanda suke a gabanka. Ba kamar yadda aka ayyana shi da ma'ana kawai ba, har zuwa wurin jimlar fasalin fassarar Sharia; Wannan yasa ya halatta a kira shi B, kamar yadda aka danganta shi da shi a matsayin karyar rashin yarda, kamar dai yayi azumin ne gare ku, kuma wannan magana tana da rauni. Kuma "menene" yana cikin ƙaƙƙarfan matsayi, kuma yana da alaƙa da shi: Littattafai akan waɗanda ke gabaninka , kuma kalmar suna cikin "littattafai" tana nufin "menene".
Na hudu: Al-Shaabi da Qatada da wasunsu suka ce: Misalin ya kasance ne sakamakon lokacin azumi da yawan azumi, saboda Allah Ta'ala ya rubuta a kan mutanen Musa da Isa suna azumin Ramadana, don haka suka canza, kuma iskokinsu ya yawaita a kansu. kwana goma, sa’annan wasu daga cikin ambatonsu suka yi rashin lafiya, don haka ya yi alƙawarin cewa leɓun Allah na haɓaka yin azuminsu na kwana goma, kuma ya yi hakan, don haka yin azumi Kiristocin kwana hamsin ne, kuma yana wahala a gare su cikin zafin rana, don haka suka ya motsa shi zuwa ga bazara, kuma ya zaɓi wannan maganar jan ƙarfe. Ya ce: Shi ne mafi kama da abin da yake a cikin ayar, da kuma a cikin shi wani hadisi na nuna masa amincin aka dangana wa Daghfal bin Hanzalah a kan ikon Annabi, GAllah albarkace shi, kuma Ka bã shi zaman lafiya, ya ce: The Kiristoci da zuwa azumin wata daya kuma wani mutum ya kamu da rashin lafiya daga gare su. Sai suka ce: "Idan Allah Ya warkar da shi sama da shekara goma, to wani kuma, ya ci naman, ya kasance mai bakin ciki ga bakinsa." Allah sama da bakwai sannan wani sarki, sai suka ce, Bari mu dauki wadannan ranaku bakwai mu sanya azumin mu a cikin bazara, in ji shi, kuma shi ne Mujahid hamsin ya ce: Allah Ta'ala Ya rubuta azumin watan Ramadana ga kowace al'umma. , kuma aka ce: Sun dauko takarda suka yi azumin kwana talatin kafin nan da kwana daya daga baya, karni daya bayan karni, har azumin nasu ya kai kwanaki hamsin, kuma yana da wahala a gare su a cikin zafin rana, sannan suka canja shi zuwa ga hasken rana kakar. Al-Naqash ya ce: Wannan ya hada da hadisi game da Daghfal bin Hanzalah, Al-Hassan Al-Basri da Al- Sadi .
Na ce: Abin da ya sa - kuma Allah ne Mafi sani - yanzu ya ƙi yin azumi a ranar shakka da kwana shida na Shawwal bayan Ranar Eid, da haɗu da shi. Al-Shaabi ya ce: Idan aka yi azumin duk shekara, to, zai warware ranar shakka, kuma Nasara suka sanya [ P: 2577] a kansu, su azumci watan Ramadana kamar yadda aka wajabta mana, saboda haka suka juya shi. zuwa lokacin rana; Domin kuwa ya yarda da kumburi, don haka suka kirkiri kwana talatin, sannan daga baya karni ya zo, suka dauko wa kansu takardu, sannan suka yi azumi kwana talatin kafin wannan kuma kwana guda daga baya, sauran kuma suka cire shekara guda daga guda a gabansa har sai da suka zama kwanaki hamsin, don haka Madaukakin Sarki ya ce: kamar yadda aka rubuta shi a kan waɗanda suka gabaceku Kuma aka ce: logy Misalin ya samo asali ne daga asalin wajibinsa a kan wanda ya inganta, ba a lokacin ko ta yaya, kuma aka ce: ana An misalta shi bisa halayyar azumi , wanda dole ne ya hana su ci, sha da aure, kuma idan karin kumallo ya zo, ba ya yin waɗannan abubuwan daga cikin mai barcin, kuma kamar yadda ya kasance a cikin Kiristocin farko kuma shi ne a farkon Musulunci, to, Allah Ta'ala An fassara shi da cewa: Ina nufin ku daren daren azumi, matsi ga matanku, gwargwadon abin da ya fito daga gare ta. Al- Sadi, Abu Al- Alia da Al-Rabeeh sun ce: Moaz bn Jabal da Ataa suka ce : Misalin ya danganta ne da yin azumi, ba bisa ga niyya ba ko lamba, koda azumin ya banbanta ta hanyar karuwa da raguwa. Ma'ana: An rubuta azumi a kanku, ma'ana a farkon Musulunci, kwana uku a kowane wata da ranar Ashura, kamar yadda aka rubuta akan wadanda suka gabaceku su ne yahudawa - a cewar Ibn Abbas - kwana uku da ranar Ashura , to an kwaikwayi wannan a cikin wannan al'umma a cikin watan Ramadana, kuma Muadh bn Jabal ya ce: Kwafi wancan "a cikin 'yan kwanaki" sannan ni na kwafe kwanakin a cikin Ramadana.
Na biyar: Fadin Maɗaukaki: Mai yiwuwa ku ji tsoron "Wataƙila" ta juya musu baya, kamar yadda muka ambata a sama. Kuma kuna jin tsoron cewa an faɗi: ma'anarsa anan tana rauni, saboda ƙarancin abinci, da ƙanƙancin sha'awar, da raunin sha'awar, ƙaramin zunubai, kuma wannan kyakkyawar fuska ce. Aka ce: Tsoron zunubi, kuma aka ce: Lallai ne gabaɗaya, saboda azumi, kamar yadda aminci ya tabbata a gare shi, ya ce: Fast Azumi aljanna ce, laifi ne kuma sababin takawa. Domin yana kashe sha'awa.
Na shida: ayar: ranakun 'yan kwanaki kadan na biyu zuwa tasirin littattafai, ya ce fur ya ce: abin tunawa ne a cikin ambulaf na littattafai, duk littattafan da kuka yi azumi a ranakun da ranakun Almtdat: watan Ramadana, wannan yana nuna sabanin Roy hana, Allah ne masani.
Fadin Allah madaukaki: Idan xayanku bashi da lafiya ko kuma ya kasance a cikin wasu lokuta na tafiya, lokacin da wasu sha shida suka kasance sharuɗan goma sha shida ne: Na
farko: Mai haƙuri yana da yanayi guda biyu: ɗayansu shine: ba za a iya yin haƙuri da kowane irin yanayi ba, [ shafi: 2588], to ya wajaba a gare shi ya karya azuminsa. Na biyu: samun damar yin azumin tare da cutarwa da wahala, saboda mustahabb ne a gareshi ba ya yin azumi, kuma ba ya yin azumi har sai ya kasance jahili ne. Ibnu Sirin ya ce: Yaushe mutum zai faru a yanayin da ya cancanci sunan cutar, dama ya karya azumi, idan aka kwatanta shi da matafiyi dalilin dalilin tafiya, koda kuwa ba lallai bane ya kira azumin. . Tarif bin Tammam Al-Atardi ya ce: Na shiga Muhammad bin Sirin a cikin Ramadana yayin cin abinci, da kuma bayan ya gama, sai ya ce: Ya dauki wannan yatsan yatsa, sai kuma wani gungun malamai ya ce: Idan yana da wata cuta da ke cutar da shi, ko kuma yana tsoron tsawanta, ko yana tsoron wuce gona da iri, daidai ne a gare shi ya karya azuminsa. Ibnu Atiyyah ya ce: Wannan ita ce koyarwar karkatar sahabban Malik, kuma ya yi daidai da ita. Amma game da kalmar Malik, cuta ce da ke da wuya mutum ya bayar da rahoto game da shi. Ibnu Khuwayz Mendad ya ce: Ruwayar ta bambanta da Malik a cikin cutar ta halatta ta karya azumi Da zarar, ya ce: Ita ce tsoron lalacewa daga azumi. Ya taba cewa: tsananin tsananin cutar, karuwa a ciki da kuma matsanancin wahala. Saboda ba ta da wata cuta ta cuta, ya halatta a cikin kowace cuta, in banda abin da shaidan ya bayyana game da ciwon kai, zazzabi, da kuma cuta mai sauƙi wacce ba ta da tsada tare da ita a cikin azumi. Al-Hassan ya ce: Idan mara lafiya bai iya yin salla a tsaye ya karya azumin ba, sai Al -Nakha'i ya ce, sai wani rukuni ya ce: Ba ya karya azumin sai wanda ya kira shi wajibin farilla. cuta da kansa don karya azuminsa, kuma idan ya jimre wajibcin tare da shi, bai karya azumin ba. Wannan shi ne ra'ayin al-Shafi'i, Allah Ta'ala Ya yi masa rahama.
Na ce: Faɗin Ibn Sirin shine mafi kyawu a cikin wannan sura, Insha Allah. Al- Bukhari ya ce : A cikin Nisabur, wani karamin ciwo ya faru a cikin watan Ramalana. Don haka Ishaq bin Rahwi ya zo wurina a cikin wasu sahabbansa, sai ya ce mini: Shin ka karya azumin na, ya Abu Abdullah? Na ce eh, sai ya ce: Ina jin tsoron hakan zai raunana karbar lasisin. Na ce: Abdan ya ba mu labarin Ibn Al-Mubarak a kan Ibn Gregg ya ce na ce wa Ataa: "Wane cuta ce ya karye?" Ya ce: Daga kowace cuta, kamar yadda Allah Ta’ala ya ce: Wanene a cikinku yake rashin lafiya? Al- Bukhari ya ce : Wannan hadisin ba ya tare da Ishaku. Abu Hanifa ya ce: Idan mutum ya ji tsoron kansa alhali yana azumi, idan bai karya azuminsa ba, idanunsa za su yawaita cikin raɗaɗi ko kuma kariyar sa za ta tsananta.
Na biyun: ko a cikin littafin malamai, malamai suka sãɓã wa jũna, game da tafiya a wanda ya halatta a karya azumi da kuma minors , bayan sun amince a kan littafin na biyayya, kamar Hajj kuma jihadi. Amma game da tafiya kwastomomi da halatta, ya banbanta ga abin da aka haramta da halatta, kuma faɗin halascin ya fi dacewa, kuma game da littafin Asi , ya bambanta cikin halas da hani, kuma faɗar haramcin ita ce mafi kusantar ita , Ibnu Atiyah yace, da nisanda karya azumi A Malik, inda aka gajarta salla, kuma malamai suka banbanta har zuwa waccan. Malik ya ce: Rana da rana, sannan ya dawo ya ce: mil arba'in da takwas. Ibnu Khuwayz Mendad ya ce: ya bayyana ga darikar sa, kuma ya taba cewa: mil mil arba'in da biyu, kuma ya ce mil talatin da shida, kuma ya taba cewa: tafiya ce a rana [ Pg : 2599] da dare daya, da biyu kwanaki aka ruwaito daga gare shi, wanda shine ra'ayin Al-Shafi'i . Da zarar ya rabu tsakanin kasa da teku, sai ya ce a cikin teku tafiya da rana dare da rana, kuma a cikin ƙasa arba'in da takwas mil, kuma a cikin denomination mil mil, da kuma a cikin ba denomination mil uku, da kuma Ibn Amr da Ibn Abbas da da juyin juya halin Musulunci ya ce : Karya azumi cikin kwana uku, Ibn Attia ya ruwaito shi.
Na ce: Kuma abin da ke cikin Al-Bukhari : Ibn Umar da Ibn Abbas sun kasance suna karya azuminsu kuma suka fada cikin gyada hudu, wanda yake shine fasalin goma sha shida.
Na Uku: Masana kimiyya sun yarda cewa ba a halatta matafiyi a cikin Azumi ya azumce shi , saboda matafiyi baya tafiya da niyyar wanin mazaunin, amma kuma tafiya ce ta aiki da tashi, kuma mazaunin bai rasa aikin yi ba; Domin idan ya yi niyyar zama to ya kasance mazaunin a lokacin; Saboda wurin zama ba ya rasa aiki Vxtyqa, kuma in ba haka ba kuma daga gare su a cikin abin da ake fatan tafiya da shi ba ya halatta a gare shi ya karya da sauri kafin su fito, dan saurin Habib ya ce, idan ya kasance mai lura da tafiya da kuma daukar dalilan motsi babu wani abu a kai, kuma ya ruwaito shi don gyara da kuma dannuwa da rashin lafiyar shi don tafiya tafiya wani cikas ne, wanda ya dole ne yayi kaffara, kuma a cewarsa, zai tsira idan ya yi tafiya, kuma Yesu ya ba da labari game da hukuncin Ibn Al-Qasim cewa kawai ya rage kwana guda; Domin kuwa ya kasance mai jinkirin bayyana azuminsa, kuma Ashhab ya ce: Ba lallai ne ya yi kaffara ba, ya yi tafiya ko bai yi tafiya ba, Sahnoun ya ce: Lallai ne ya bayar da kaffara, ko kuma bai yi tafiya ba, kuma yana kama da wata mace tana cewa: Gobe haihuwara zai zo wurina, don haka ya karya azuminsa, sannan ya koma ga maganar Abd al-Malik ya mutu yana cewa: Ba kamar mace ba ce; Domin namiji yakan faru da tafiya idan yana so, kuma mace bata haihuwar al'ada.
Na ce: fadin Ibn al-Qaasim da Balhash a cikin musun kaffara yayi kyau Domin kuwa ya aikata abin da yake halatta a yi, kuma guguwar ba ta da laifi, don haka ba a tabbatar da komai a ciki face da yaqini da yaqini tare da banbanci, to abin da Madaukaki Ya ke so ya ce: Ko a kan tafiya, sai Abu Omar ya ce: Wannan shi ne mafi daidai ga faɗin maganganunsu a kan wannan mas'ala, saboda ba ya keta alfarmar azumi da niyyar yin hakan Maimakon haka, ana fassara shi, kuma idan cin abinci tare da niyyar tafiya, to tilas ne ya nemi kaffara, saboda a da ya bar, bai sauke shi ba daga gare shi, don haka yana fatan za ku same shi kuma, in Allah Ya yarda, sai ya ruwaito Al-Daraqutni : Abu Bakr al-Nisaburi ya gaya mana, Isma'il bin Ishaq bin Sahel ya gaya mana a Masar, sai ya ce, Ibn Abi Maryam ya gaya mana, Muhammad bin Ja`far ya gaya mana, Zayd bin Aslam ya gaya mani, sai ya ce: Muhammad bin al-Mankadir ya ba ni labarin Muhammad bin Ka’b cewa ya ce: Anas bin Malik ya zo a cikin Ramadan kuma yana son tafiya kuma ya tafi Ya tafi da kayan sa ya sa tufafi, kuma faɗuwar rana ta gabato , don haka ya nemi abinci ya ci shi sannan ya hau, don haka sai na ce masa: shekara guda? Ya ce eh, kuma an ruwaito shi a kan ikon Anas ma. Ya ce: Abu Musa ya ce min: Shin ban gaya maka ba idan ka fita ka fita yin azumi, kuma idan ka shiga mai azumi, to idan ka fita to ka fita ka karya azumin ka, kuma idan ka shiga [ p : 260] sannan ku shiga azumi. Al Hassan Al-Basri ya ce : Ka karya azuminsa idan yana so a gida a ranar da yake son fita. Ahmad ya ce: Yana karya azuminsa idan ya fita daga gidaje. Amma Ishaku ya ce: A'a, a lõkacin da ya sanya ƙafarsa cikin mazaunan. Ibnu al-Mundhir ya ce: Ahmad Sahih ya ce; Domin suna cewa ga wadanda suka zama gaskiya sannan kuma Bestride: Yana karya sauran rana, haka nan idan ya zama birni sannan ya fita yawo shima yana iya karya azumin, kuma kungiyar ta ce ba ya karya ranar sa kenan idan ya tashi a cikin tafiye-tafiyensa, syphilis da Makhoul da Yahya Al - Ansari kuma sunce mai shi da Awzaa'i Shafi'i da Abu Thor Masu ra'ayin, kuma sun bambanta idan ya yi. Malik yace: saboda tafiya uzuri ne, don haka kamar cuta ce. An ruwaito daga wasu daga sahabban Malik cewa yana inganta da kaffara, wanda shine ra'ayin Ibn Kinana da Makhzoumi, kuma Al- Baji ya ruwaito shi daga al-Shafi'i , kuma Ibn al-Arabi ya ruwaito shi.Kuma ya ce, sai ya ce: saboda tafiya uzuri ce wacce ta faru bayan wajibcin ibada da sabawa rashin lafiya da haila; Saboda cutar cuta ta ba shi damar karya azuminsa, kuma haila ta hana azumin ta, kuma tafiya ba ta ba shi damar yin hakan ba, don haka dole ne ya bayar da kaffara don keta alfarmarsa. Abu Omar ya ce: Wannan ba komai bane. Domin kuwa Allah Ta’ala ya bashi damar warware azumi a cikin Alqur’ani da Sunnah. Game da abin da suka ce, “Ba ya karya azumin”, abin so ne ga abin da ya riƙe. Idan ya yarda da lasisin Allah, dole ne ya zama ya yanke hukunci. Dangane da kafara, babu wata fuska a gareshi, kuma duk wanda ya aikata ta to tilas ne sai abin da Allah da ManzonSa, Allah ya yi masa salati da aminci a gare shi, da abin da aka nema, kuma an ruwaito shi a kan hadisin Ibn Omar a kan wannan batun: ( (Yana karya azumi, idan yaso, a wannan ranar idan zai fita tafiya) wannan shine fadin al-Sha`bi, Ahmad da Ishaq.
Na ce: Al-Bukhari, Allah yayi masa rahama, ya fassara wannan batun (babin kan wanda ke warware tafiya don ganin mutane ) Kuma ya yi magana game da Ibn Abbas, sai ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi ya ba shi lafiya, ya bar garin zuwa Makka Ya yi azumin har ya isa Usfan , sannan ya yi kira da ruwa, kuma ya daga shi zuwa ga hannayensa don mutane su nuna shi, don haka ya karya azuminsa har ya gabatar da Makkah a cikin Ramadan. Ya riwaito ta Muslim ma daga Ibn Abbas ya ce: Sai ya kira Biina sha zuwa sha a lokacin da rana domin mutane gani kuma sai karya ya yi azumi ko ya shiga Makka , da kuma wannan arziki a kofa ya fadi abin da suka sãɓã wa jũna, kuma Allah ya sulhunta, kuma shi ne kuma hujja ga waɗanda wanda suke cewa: Azumi baya haduwa da tafiya. An kar ~ o daga Umar da Ibn Abbas da Abu Hurairah da Ibn Umar . Ibnu Umar yace: Duk wanda yayi azumin tafiya zai mutu a cikin birni. Kuma a kan izinin Abd al-Rahman bin Auf: Mai Azumi kamar tafiya ne a cikin gari. Wasu daga cikin mutanen al-zhahir āhir sun ce game da hakan, sai suka yi ta rashin amincewa da fadin Madaukakin Sarki cewa: “'Kwanaki da yawa an sami wani gwargwadon abin da ya zo daga maganarsa . 2611] Annabi zaman lafiya ya tabbata a gare shi ya ce: Shi ne ba na ƙwarai to azumi tafiya , kuma shi ne ma wani shaida ga waɗanda suka ce cewa gidan na yana yin azumi a cikin tafiya, zai iya karya azumin nasa idan ba wani uzuri ba, kuma ya tafi Mutarraf, wani ya ce Shafei kuma ta hanyar gungun mutane hadisi, kuma Malik ya wajaba a kan yin fansa da kaffara saboda yana da kyau ga azumi da karya Azumi, don haka lokacin da ya zabi yin azumi da gidansa an wajabta masa bashi da hakkin ya karya azuminsa. Sai sarki ya ce: Idan ya karya azuminsa da kafirci; Domin kuwa baya iya yin hakan a tafiyar tasa, ko kuma wani uzuri a gareshi, saboda matafiyi ya bashi izinin halartar azuminsa domin ya iya tafiya da shi. Da sauran malamai a Iraki da Hijaz sun ce: Babu abin da ya wajaba a kansa, gamida masu tawaye , Al- Awza'i , Al- Shafi'i, da Abu Hanifa, da duk sauran malamai na Kufa, sun ce Abu Omar.
Na hudu: Malaman sun banbanta da mafi kyawun naman musiba ko azumi yayin tafiya , don haka Malik da Al- Shafi’i suka ce a wasu daga abin da aka ruwaito game da su: Azumi ya fi kyau ga masu karfi a kanta , kuma mafi yawan Koyarwar maigidan zabi shine daidai, kamar yadda koyarwar Al-Shafi'i take . Shafei ya ce kuma ya bi: shi ne zabi, bai bayyana dalla-dalla ba, haka kuma dan Garret , Anas ya ce: Mun yi tafiya tare da Annabi tsira da amincin Allah su tabbata a gare shi a watan Ramalana bai kasance mai Azumi a kan Breakfaster ba Breakfaster azumi. An ruwaito daga Malik da Bukhari da Muslim da aka ruwaito daga Uthman bn Abi al- Aas Althagafi da Anas Bin Malik, sahabban manzon Allah, Allah ya albarkace shi da Ka ba shi aminci, ga abin da suka ce: Yin azumi a kan tafiya ya fi kyau ga masu iyawa. Wannan shi ne ra'ayin Abu Hanifa da sahabbansa, kuma an karbo daga Ibnu Omar da Ibn Abbas : lasisi ya fi kyau, in ji Saeed bin Al-Musayyib , Al- Shaabi, Omar bin Abdul Aziz, Mujahid, Qatada, Al- Awza'i, Ahmad da Ishaq, dukkansu sun ce al-Fitr ya fi kyau; Domin kuwa Allah Ta’ala yana cewa: Allah yana son saukaka a wurinku kuma baya son wahala a gareku
Na biyar: fadin Allah madaukaki: An shafe kwanaki da yawa na magana, ma'ana babu wani daga cikinku mara lafiya ko tafiya da karya azumi, kuma mafi yawan malamai sun cewa mutanen kasar idan suka yi azumin kwana ashirin da tara kuma a kasar mutum ne bashi da lafiya, kuma baya yin kwana ashirin da tara. Wasun su, Hassan bin Saleh bin Hay, ya ce: Yana ciyar da watanni da watanni ba tare da lura da yawan ranakun ba. Al-Tabari ya ce: Wannan [ shafi. 2622] nesa. Madaukakin Sarki yana cewa: ' Yan kwanaki Bai ce ba, kuma bai fadi wata guda daga wasu ranakun ba, da fadinsa: Several Sau da yawa ya zama tilas a cika adadin abin da ya karya azumi, kuma babu kokwanto cewa idan bai yi azumin wasu daga cikin ba. watan Ramalana, to lallai ne yafara yin azumin da yayi bayan lambar sa, haka nan kuma hukuncin yanke hukuncin duk azumin da akayi la'akari da lambar sa.
Na shida: Maɗaukaki ya ce: Da yawa sun tashi (da yawa) gwargwadon farkon rahoton, ƙididdigar sa, to hukuncin ko abin da ake buƙata yana da yawa, kuma yana halatta a gare shi sau da yawa. Kit ɗin shine aikin kirgawa, wanda shine ma'anar ƙididdigar, kamar niƙa a cikin ma'anar ƙasa, sai ta ce: Na ji ƙyamar ban gani ba gari, kuma daga gare ta mata da yawa. Daga wasu ranakun, wani bai bar zuwa tare da Sibawayh ba saboda an rabu da shi dubu da Lam. Domin hanyar da ya aikata daga wannan bangare shine ya kawo dubu da rago, zuwa girman kai da nagarta, Al-Kisae yace: an inganta shi daga wani. kamar yadda kuka ce: ja da ja, saboda haka bai tafi ba. Kuma aka ce: An Haramta daga ciyarwa saboda yana kan nauyin jam’i kuma ka’ida ce ga kwanaki, kuma ba wanin da ya zo don kada ya zama diyyar wasu da yawa, kuma aka ce: otherarshe na ƙarshe jam’i yana kama da sauran ranaku, sa’annan an ce da yawa: sauran ranakun.
Na bakwai: Ya kamata mutane su bambanta da ra'ayoyin guda biyu da aka ambata Daaraqutni a cikin "Sunan", an ruwaito daga Aisha, Allah ya yarda da ita yarda da ita: Na samu "fassarar da ma'ana jerin" fadi (jerin) Wannan aiki ne gaskiya, Roy ya bayyana cewa, Abu Hurairah, ya ce: The Manzon Allah ya ce zaman lafiya May Allah da salla, kuma aminci ya tabbata a gare shi: Duk wanda ya yi azumi daga Ramadan , bari ya mayar dashi kuma kada ya katse shi A cikin sigoginsa na yadawa, Abd al-Rahman Ibn Ibrahim rauni ne mai rauni, kuma an ruwaito shi daga Ibnu Abbas a cikin yin azumin Ramadana (kurma yadda kuke so). Ibnu Umar ya ce: Jin magana kamar bai yi azumi ba. Kuma aka ruwaito a kan dalĩli daga Abu Ubaidah bin Al-Jarrah, Ibn Abbas, Abu Hurairah, Moaz bin Jabal da Amr bn Al-Aas , da kuma kan iyakar Muhammad bin Al-Mankdar wanda suka ce: An sanar da ni cewa manzon Allah, amincin Allah ya tabbata a gare shi, an tambaya game da rushewa [ P: 263 ] Yin Azumin Ramadana, sai ya ce: Wancan ne a gare ku, idan na gan ɗayanku Addini, to, ya ciyar da dirham da dirham ɗin biyu, to ba maganarsa ba ce? Allah yana da ikon gafartawa kuma Ya gafarta . Sarkar dashi tana da kyau, amma an aiko shi kuma baya tabbatar da haɗi. A cikin Muwatta Malik a kan ikon Nafi ', Abdullah dan Omar ya kasance yana cewa: Yin azumi a jere daga wanda ya karya azuminsa a jere daga rashin lafiya ko tafiya. Al- Baji yace A cikin Al-Muntaqa: Wataƙila yana son a sanar da shi game da wajibin wajibai, kuma mai yiwuwa yana son a sanar da shi game da yankewar, kuma mustahabb ne ga mafi yawan malamai, kuma bambancinsa ya wadatar, kuma don haka Malik kuma Al- Shafi'i ya ce , kuma hujja a kan wannan ita ce gaskiyar fadar Madaukaki: 'Kwanaki da dama da suka gabata kuma bai rabu da wanda ya gaje shi ba, Kuma idan ya kawo su warwatse, to, ya yi azumin kwanaki da yawa, to lallai ne ya kasance saka masa. ” Ibn Al-Arabi : Wajibi ne ya ci gaba cikin watan saboda an nada shi, ba a kuma sanya shi zuwa ga bangaren shari'a ba, sannan an ba da bambanci.
Na takwas: Lokacin da madaukakin sarki yace: Da dama wasu ranaku Wannan ya nuna cewa ya zama dole a cire ba tare da nada lokaci ba. Saboda kalmar ta ci gaba da gudana a kan lokaci, ba ta damu da juna ba tare da wasu ba, kuma a cikin Sahih biyun a kan ikon Aisha, Allah Ya yarda da ita, ta ce: Dole ne in yi azumin daga Ramadan, don haka kawai zan iya ciyar da ita. a cikin Sha'ban, aikin manzon Allah, ko manzon Allah, aminci ya tabbata a gare shi. A wata ruwayar: Wannan ga matsayin manzon Allah, tsira da aminci su tabbata a gare shi. Wannan rubutu ne da bayanin ayar, kuma Dauda ya amsa wannan da cewa: Dole ne ya yi Shawwal na biyu, kuma duk wanda bai yi azumi ba to ya mutu yana zunubi tare da shi, kuma ya gina a kansa cewa idan ya zama dole 'yantar da bawa ya sami bawa an sayar da shi kan farashi, ba zai iya zarce shi ya sayi waɗansu ba; Domin ya wajaba a gare shi ya saki sakin farko da ya same shi, to wasu ba za su yi masa sakayya ba, idan kuwa yana da wuyansa, to bai halatta a gare shi ya sayi wani ba, idan kuwa wanda ya mutu tare da shi bai tozarta shi ba. Sakin, kamar yadda ya bata duk wanda yayi alwashin sakin wani irin wulakancin to ya mutu wa'adinsa baya cika, wannan kuwa ya lalata maganarsa. Wasu masu tsatstsauran ra'ayi sun ce: Idan ya mutu bayan ƙarshen ranar Shawwal na biyu, to, bai yi rashin biyayya ga matsayin ƙaddara ba, kuma madaidaiciyar ra'ayi ita ce cewa shi ba mai zunubi bane ko wuce gona da iri, wannan shine ra'ayin taron, amma shine yana so a gareshi ya gaggauta aiwatar da sashin shari’a don kada ya zama sane da niyyar, don haka takunkumin ya kasance.
Na tara: Duk wanda ya sami ranakun yin azumin na Ramadana, to, wasu ranaku sun shude bayan sa sun karya azumin [ shafi]. 2644], lokacin da ya sami damar yin azumi, kuma ya jinkirta hakan, to, wani shamaki a gare shi ya hana shi yin azumin Ramadana, don haka bai ciyar da shi ba; Domin baya wuce gona da iri lokacin da yayi abinda zai iya jinkiri. Wannan shine ra'ayin al-Baghdadi daga masu shi, kuma suna ganin hakan kamar yadda Ibn al-Qasim ya fada a cikin shafin yanar gizon.
Na goma: Idan ya jinkirta hukuncinsa na qarshe akan Shaaban, wanda shine ƙarshen lokacin da ake azumin Ramadana, to lallai ne yayi sadaka ko a'a? Sai Malik , Al - Shafi'i, Ahmad da Ishaku suka ce: Haka ne. Abu Hanifa, Al-Hassan, Al-Nakha'i da Dauda sun ce: A'a.
Na ce: Kuma ga wannan tafi Bukhari Domin ya ce, da shi da aka ambata a cikin dalĩli daga Abu Huraira cewa Mursal da Ibn Abbas cewa, shi ne ciyar, kuma Allah bai ambaci ciyar, amma ya ce: Saboda haka, kwanaki da dama da suka wuce .
Na ce: Abu Huraira ya zo daga sarkar riwayoyi wadanda suka cika azumin Ramadana har sai wani Ramadana ya gano hakan. Ya ce: Yana azumtar da wannan tare da mutane, kuma wanda ya yi azumi da yawa kuma yake ciyar da kowace talauci. Al Daraqutni ya fito da kuma ya ce: a gaskiya sarkar na watsa . Kuma an ruwaito shi daga gareshi, tare da Annabi, tsira da amincin Allah su tabbata a gare shi, a cikin wani mutum wanda ya karya azumin watan Ramalana daga rashin lafiya sannan kuma baiyi azumi ba har sai wani Ramadan ya gano hakan. Ya ce: Yana azumin wanda ya kama shi, sannan ya azumci watan da ya karya azumi kuma ya ciyar da kowace ranar talauci . Siffar watsa shi Ibn Nafi 'da Ibn Wajih suna da rauni.
Goma sha ɗaya: Idan cutar ta ci gaba , to ba daidai bane har sai lokacin da wani Ramadan ya zo , Al- Daaraqutni ya ruwaito A kan ikon Ibn Omar, yana ciyar da mara kyau a kowace rana na tsawon alkama, to lallai ne ya zama bai inganta ba. An kuma ruwaito a kan dalĩli daga Abu Hurairah cewa ya ce: Idan ya ba daidai tsakanin biyu Ramadan azumi, ya yi azumi a kan wannan da kuma ciyarwa a kan na biyu kuma bai sa up for shi, kuma idan ta gaskiya ne ya aikata ba da yin azumin ko da wani Ramadhan ya yi azumin game da shi kuma yana ciyar da abin da ya gabata. Hakikanin Gaskiya. Malaman mu sun ce: Faxin Sahabbai, sabanin misalin, ana iya yin tazar da shi. An karbo daga Ibnu Abbas cewa wani mutum ya zo wurin shi ya ce: Shin Ramadan biyu ya yi rashin lafiya ne? Sai Ibn Abbas ya ce masa: Cutar ka ta ci gaba, ko kuma a gyara a tsakaninsu? Ya ce: Rather'a, na dai gyara shi. Ya ce: Jin kurji mai kyau kuma ku ciyar da miskinai sittin. Wannan ya kasance game da abin da ya ce: Idan rashin lafiyarsa ta ci gaba, ba zai kawar da ita ba. Wannan ya yi kama da [ p. 2655] : koyarwar su a cikin mata masu juna biyu da masu shayarwa ita ce ciyar da su kuma kar a cire su, kamar haka.
Na sha biyu: Wanda ya wajaba a ciyar da shi ya banbanta da abin da ya kamata a ciyar da shi, don haka Abu Hurairah da Al-Qasim Bin Muhammad Da Malik da Al- Shafi'i suka ce: ana ciyar da shi ga kowace rana Kuma mai neman ya ce: Yana ciyar da rabi a saa don kowace rana.
Goma sha uku: Kuma suka yi sabani wanda ya karya Azumin ko kuma ya yi tarayya da shi yayin yin Azumin Ramadana. Me ya kamata ya yi? Malik ya ce: Idan mutum ya karya azuminsa a kwanakin yin azumin ramadana, to ba shi da komai face gyara, kuma yana da kyau a gare shi ya ci gaba da yin sabani, sannan kuma ya gyara. Domin kuwa hakan ba ma'anar hankali ne ga barin abin da mai Azumi ya tsaya anan ba, kamar yadda baya yin azumi tare da al'ummar malamai saboda gangancin karya azuminsa, kuma game da hukuncin rashin wani sabani da mai shi da sahabban sa cewa ba wajabcin hakan, wanda shine ra'ayin mafiya yawan malamai. Malik ya ce: Bawai ga wanda ya karya azumin Ramadana ba ya cutar da danginsa ko akasin haka, yin kafara, amma a maimakon haka dole ne yayi azumin ranar. Qatada yace: Duk wanda yayi ma'amala a cikin watan Ramalana to lallai ya cika kaffara da kaffara. Ibnu al-Qasim ya ruwaito a kan Malik cewa duk wanda ya karya azumin yin azumin Ramadan, to yana da kwana biyu, kuma Ibn al-Qasim ya saba shi sannan ya dawo daga gare ta, sannan ya ce: Idan ya yi niyya ya karya azumin. yana yin qada'a, yakamata yayi azumin kwana biyu, kamar wanda wani ya ɓata hajjin sa don cutar da dangin sa, kuma ya yi aikin hajji, haka kuma ya lalata aikin hajjin sa don cutar da dangin sa. Ya kasance biyu muhawara. Abu Omar ya ce: Ibnu Wahb da Abd al-Malik sun keta shi yayin aikin hajji, kuma ba lallai bane a auna shi da wani asali daga ciki, kuma abin da yake daidai gare ni - kuma Allah ne Mafi sani - shine ba lallai ne ya yi shi ba a duka bangarorin banda ciyarwa wata rana; Domin wata rana ya kwace masa sau biyu.
Na ce: Yana bukatar fadin Allah madaukaki: ' Yan kwanaki kadan bayan haka, idan ya zo ranar cikakken aiki a maimakon abin da ya karya azuminsa na yin Azumin Ramadana, to, ya cika aikinsa, kuma ba lallai ne ya yi ba, kuma Allah yana sane mafi kyau.
Na sha hudu: Kuma jama'a shine cewa duk wanda ya karya azumin watan Ramalana saboda wani dalili, to ya mutu , sai yayi tafiya , kuma ya mutu a cikin tafiya, saboda babu komai a kansa.
Na sha biyar: Sun banbanta game da wanda ya mutu kuma yana da azumin Ramadana wanda bai cika ba . Malik, Al- Shafi'i da Al- Thawri sun ce : Babu wanda ke yin azumi a madadin kowa. Ahmed, Ishaku, Abu Thur, Al- Leith, Abu Ubaid da mutanen Al- Thahir sun ce : Yana yin azumi a madadinsa, face sai sun sanya shi tare da alwashi, kuma an ruwaito shi a kan hadisin Al-Shafi'i . Ahmed yace Kuma Ishaku lokacin yin Ramadhan: ciyar dashi. Wanda ya yi azumi ya ce abin da musulmi ya ruwaito daga Aisha cewa [ Pg : 2666] Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: Duk wanda ya mutu yana kuma yin azumi, to ya yi azumi a madadinsa . Amma, wannan shekara ce ta azumi, wanda aka keɓe ga abin da Muslim kuma ya ruwaito shi a kan hadisin Ibnu Abbas. Ya ce: Mace ta zo wurin manzon Allah, tsira da amincin Allah su tabbata a gare shi, ta ce: Ya manzon Allah, da mahaifiyata ta mutu kuma tana da alƙawarin yin azumi - kuma a cikin ruwayar watan azumi - ina azuminta ne? Ya ce: Na ga cewa idan mahaifiyarka tana da bashi, to shari'arsa za ta haifar da hakan. Sai ta ce: Ee, sai ya ce: Ku yi sauri mahaifiyata . Malik da wadanda suka yarda da shi sun nuna rashin amincewa da fadin Madaukakin Sarki cewa: Kuma kada ku ziyarci wani maɓalli da wani maɓalli da faxinsa: Kuma mutumin ba shi da komai sai abin da ya nema kuma ya ce: Kuma kada ku sami kowace rai sai a kanta kuma da abin da mata suka bari daga Ibn Abbas a kan Annabi. , tsira da aminci su tabbata a gareshi, cewa ya ce: Babu wanda ya yi addu'a ga kowa kuma baya azumin Oneayan ga wani, amma ana ciyar da shi don wuri a gefen alkama .
Na ce: Wannan hadisi janar ne, don haka yana yiwuwa abin da ake nufi shi ne cewa: Ba wanda ya yi azumi a ɗayan ɗayan Azumi na Ramadana, amma game da alwashi na azumi, ya halatta, a hadisin Ibnu Abbas da waninsa, ya zo a cikin Sahih Muslim kuma daga hadisin Buraidah zuwa hadisin Ibnu Abbas, da kuma wasu hanyoyin: azumi wata 2, shin zan dauke ta? Ya ce: fast Azumi na game da ita ne. Ta ce: Ba ta taba zuwa aikin Hajji ba. Ya ce: Haji daga gare shi , don haka ya ce da shi : watanni biyu daga Ramadana, kuma Allah ne Mafi sani, kuma abu mafi karfi da ake buqatar Malik shi ne, ya yi aiki da mutanen gari, kuma ingantaccen matakin yana tallafa masa, wanda shine cewa ibada ce ta zahiri wacce ba ta da hanyar shiga don kuɗi a ciki don haka kar su yi wa waɗanda aka wajabta musu yin addu'a irinsa. Wannan ba ya bata aikin Hajji, saboda kudi yana da shigarwar.
Goma sha shida: An samo wannan aya daga wadanda suka ce: Azumi baya faruwa yayin tafiya ba lallai ne ya zama ya rama ta ba, saboda Allah Ta'ala ya ce: Wanene a cikinku yake rashin lafiya ko ya yi tafiya kwanaki? Wato, dole ne ya kasance da yawa, kuma babu tsallake cikin magana ko cutarwa, kuma a cikin maganarsa, aminci ya tabbata a gare shi: Babu wani adalci da zai yi azumin lokacin tafiya . Ya ce: Abin da ba na adalci ba ne daga zunubi. Wannan yana nuna cewa yin azumin watan Ramalana bai halatta ba yayin tafiya, kuma jama'a suna cewa: An fitar da shi, don haka yana karya azumin, kamar yadda aka gabatar dashi. Gaskiya ne, don Anas [ shafi . 267] ya ce: traveled Mun yi tafiya tare da Manzon Allah zaman lafiya ya tabbata a gare shi a cikin Ramadan ba Aab azumi a kan Breakfaster ba Breakfaster azumi ya riwaito ta Malik Hamid dogon daga Anas, da kuma Musulmi ya ruwaito daga Abu Sa'eed ya ce: mun mamaye tare da Manzon Allah, Allah addu'o'i da kuma zaman lafiya ya tabbata a gare shi, ya yi bai wuce goma na Ramadan ba. Bakin mu yana daga cikin masu azumi wasu kuma daga cikin mu suna karya azumin.
Na biyu: kyautatawa na azumi yana da yawa, kuma ladan da yake da shi yana da yawa. Labaran da yawa sun tabbata, na kwarai kuma mai kyau wanda limamai da aka ambata a cikin tushen su, kuma wasun su zasu zo. : Allah Ta’ala ya ce : Duk aikin Ibn Adam na shi ne ban da Azumi, to nima nawa ne kuma za a saka min da shi [ p. 2566]. Hadisin shi ne, amma an sanya shi a kan yin azumi a kansa, idan kuwa dukkan ayyukan ibada ne, to, akwai abubuwa biyu waɗanda ake yin azumin tare da sauran ayyukan ibada:
ɗayansu: An haramta yin azumi daga Wuri Mai Tsarki kuma muradinsa baya hana shi daga sauran ayyukan ibada.
Na biyu: azumin na sirri ne tsakanin bawa da Ubangijin sa, kuma ya bayyana ne a gare shi kawai; Abin da ya sa ya zama ƙwararre ne a ciki, sauran ayyukan ibada duka bayyane suke. Wannan shine dalilin da ya sa na zama mafi yin azumi fiye da wasu. Kuma aka gaya wannan shi ne.
Na uku: Madaukaki ya ce: Kamar yadda kaaf ya rubuta a wani wuri na abin tunawa ga sifa, godiya ita ce littafi kamar yadda yake, ko kuma azumin yadda ya dace, ko kuma dangane da azumi, watau an rubuta littatafai a Ka yi kama da abin da aka rubuta akan waɗanda suke a gabanka. Ba kamar yadda aka ayyana shi da ma'ana kawai ba, har zuwa wurin jimlar fasalin fassarar Sharia; Wannan yasa ya halatta a kira shi B, kamar yadda aka danganta shi da shi a matsayin karyar rashin yarda, kamar dai yayi azumin ne gare ku, kuma wannan magana tana da rauni. Kuma "menene" yana cikin ƙaƙƙarfan matsayi, kuma yana da alaƙa da shi: Littattafai akan waɗanda ke gabaninka , kuma kalmar suna cikin "littattafai" tana nufin "menene".
Na hudu: Al-Shaabi da Qatada da wasunsu suka ce: Misalin ya kasance ne sakamakon lokacin azumi da yawan azumi, saboda Allah Ta'ala ya rubuta a kan mutanen Musa da Isa suna azumin Ramadana, don haka suka canza, kuma iskokinsu ya yawaita a kansu. kwana goma, sa’annan wasu daga cikin ambatonsu suka yi rashin lafiya, don haka ya yi alƙawarin cewa leɓun Allah na haɓaka yin azuminsu na kwana goma, kuma ya yi hakan, don haka yin azumi Kiristocin kwana hamsin ne, kuma yana wahala a gare su cikin zafin rana, don haka suka ya motsa shi zuwa ga bazara, kuma ya zaɓi wannan maganar jan ƙarfe. Ya ce: Shi ne mafi kama da abin da yake a cikin ayar, da kuma a cikin shi wani hadisi na nuna masa amincin aka dangana wa Daghfal bin Hanzalah a kan ikon Annabi, GAllah albarkace shi, kuma Ka bã shi zaman lafiya, ya ce: The Kiristoci da zuwa azumin wata daya kuma wani mutum ya kamu da rashin lafiya daga gare su. Sai suka ce: "Idan Allah Ya warkar da shi sama da shekara goma, to wani kuma, ya ci naman, ya kasance mai bakin ciki ga bakinsa." Allah sama da bakwai sannan wani sarki, sai suka ce, Bari mu dauki wadannan ranaku bakwai mu sanya azumin mu a cikin bazara, in ji shi, kuma shi ne Mujahid hamsin ya ce: Allah Ta'ala Ya rubuta azumin watan Ramadana ga kowace al'umma. , kuma aka ce: Sun dauko takarda suka yi azumin kwana talatin kafin nan da kwana daya daga baya, karni daya bayan karni, har azumin nasu ya kai kwanaki hamsin, kuma yana da wahala a gare su a cikin zafin rana, sannan suka canja shi zuwa ga hasken rana kakar. Al-Naqash ya ce: Wannan ya hada da hadisi game da Daghfal bin Hanzalah, Al-Hassan Al-Basri da Al- Sadi .
Na ce: Abin da ya sa - kuma Allah ne Mafi sani - yanzu ya ƙi yin azumi a ranar shakka da kwana shida na Shawwal bayan Ranar Eid, da haɗu da shi. Al-Shaabi ya ce: Idan aka yi azumin duk shekara, to, zai warware ranar shakka, kuma Nasara suka sanya [ P: 2577] a kansu, su azumci watan Ramadana kamar yadda aka wajabta mana, saboda haka suka juya shi. zuwa lokacin rana; Domin kuwa ya yarda da kumburi, don haka suka kirkiri kwana talatin, sannan daga baya karni ya zo, suka dauko wa kansu takardu, sannan suka yi azumi kwana talatin kafin wannan kuma kwana guda daga baya, sauran kuma suka cire shekara guda daga guda a gabansa har sai da suka zama kwanaki hamsin, don haka Madaukakin Sarki ya ce: kamar yadda aka rubuta shi a kan waɗanda suka gabaceku Kuma aka ce: logy Misalin ya samo asali ne daga asalin wajibinsa a kan wanda ya inganta, ba a lokacin ko ta yaya, kuma aka ce: ana An misalta shi bisa halayyar azumi , wanda dole ne ya hana su ci, sha da aure, kuma idan karin kumallo ya zo, ba ya yin waɗannan abubuwan daga cikin mai barcin, kuma kamar yadda ya kasance a cikin Kiristocin farko kuma shi ne a farkon Musulunci, to, Allah Ta'ala An fassara shi da cewa: Ina nufin ku daren daren azumi, matsi ga matanku, gwargwadon abin da ya fito daga gare ta. Al- Sadi, Abu Al- Alia da Al-Rabeeh sun ce: Moaz bn Jabal da Ataa suka ce : Misalin ya danganta ne da yin azumi, ba bisa ga niyya ba ko lamba, koda azumin ya banbanta ta hanyar karuwa da raguwa. Ma'ana: An rubuta azumi a kanku, ma'ana a farkon Musulunci, kwana uku a kowane wata da ranar Ashura, kamar yadda aka rubuta akan wadanda suka gabaceku su ne yahudawa - a cewar Ibn Abbas - kwana uku da ranar Ashura , to an kwaikwayi wannan a cikin wannan al'umma a cikin watan Ramadana, kuma Muadh bn Jabal ya ce: Kwafi wancan "a cikin 'yan kwanaki" sannan ni na kwafe kwanakin a cikin Ramadana.
Na biyar: Fadin Maɗaukaki: Mai yiwuwa ku ji tsoron "Wataƙila" ta juya musu baya, kamar yadda muka ambata a sama. Kuma kuna jin tsoron cewa an faɗi: ma'anarsa anan tana rauni, saboda ƙarancin abinci, da ƙanƙancin sha'awar, da raunin sha'awar, ƙaramin zunubai, kuma wannan kyakkyawar fuska ce. Aka ce: Tsoron zunubi, kuma aka ce: Lallai ne gabaɗaya, saboda azumi, kamar yadda aminci ya tabbata a gare shi, ya ce: Fast Azumi aljanna ce, laifi ne kuma sababin takawa. Domin yana kashe sha'awa.
Na shida: ayar: ranakun 'yan kwanaki kadan na biyu zuwa tasirin littattafai, ya ce fur ya ce: abin tunawa ne a cikin ambulaf na littattafai, duk littattafan da kuka yi azumi a ranakun da ranakun Almtdat: watan Ramadana, wannan yana nuna sabanin Roy hana, Allah ne masani.
Fadin Allah madaukaki: Idan xayanku bashi da lafiya ko kuma ya kasance a cikin wasu lokuta na tafiya, lokacin da wasu sha shida suka kasance sharuɗan goma sha shida ne: Na
farko: Mai haƙuri yana da yanayi guda biyu: ɗayansu shine: ba za a iya yin haƙuri da kowane irin yanayi ba, [ shafi: 2588], to ya wajaba a gare shi ya karya azuminsa. Na biyu: samun damar yin azumin tare da cutarwa da wahala, saboda mustahabb ne a gareshi ba ya yin azumi, kuma ba ya yin azumi har sai ya kasance jahili ne. Ibnu Sirin ya ce: Yaushe mutum zai faru a yanayin da ya cancanci sunan cutar, dama ya karya azumi, idan aka kwatanta shi da matafiyi dalilin dalilin tafiya, koda kuwa ba lallai bane ya kira azumin. . Tarif bin Tammam Al-Atardi ya ce: Na shiga Muhammad bin Sirin a cikin Ramadana yayin cin abinci, da kuma bayan ya gama, sai ya ce: Ya dauki wannan yatsan yatsa, sai kuma wani gungun malamai ya ce: Idan yana da wata cuta da ke cutar da shi, ko kuma yana tsoron tsawanta, ko yana tsoron wuce gona da iri, daidai ne a gare shi ya karya azuminsa. Ibnu Atiyyah ya ce: Wannan ita ce koyarwar karkatar sahabban Malik, kuma ya yi daidai da ita. Amma game da kalmar Malik, cuta ce da ke da wuya mutum ya bayar da rahoto game da shi. Ibnu Khuwayz Mendad ya ce: Ruwayar ta bambanta da Malik a cikin cutar ta halatta ta karya azumi Da zarar, ya ce: Ita ce tsoron lalacewa daga azumi. Ya taba cewa: tsananin tsananin cutar, karuwa a ciki da kuma matsanancin wahala. Saboda ba ta da wata cuta ta cuta, ya halatta a cikin kowace cuta, in banda abin da shaidan ya bayyana game da ciwon kai, zazzabi, da kuma cuta mai sauƙi wacce ba ta da tsada tare da ita a cikin azumi. Al-Hassan ya ce: Idan mara lafiya bai iya yin salla a tsaye ya karya azumin ba, sai Al -Nakha'i ya ce, sai wani rukuni ya ce: Ba ya karya azumin sai wanda ya kira shi wajibin farilla. cuta da kansa don karya azuminsa, kuma idan ya jimre wajibcin tare da shi, bai karya azumin ba. Wannan shi ne ra'ayin al-Shafi'i, Allah Ta'ala Ya yi masa rahama.
Na ce: Faɗin Ibn Sirin shine mafi kyawu a cikin wannan sura, Insha Allah. Al- Bukhari ya ce : A cikin Nisabur, wani karamin ciwo ya faru a cikin watan Ramalana. Don haka Ishaq bin Rahwi ya zo wurina a cikin wasu sahabbansa, sai ya ce mini: Shin ka karya azumin na, ya Abu Abdullah? Na ce eh, sai ya ce: Ina jin tsoron hakan zai raunana karbar lasisin. Na ce: Abdan ya ba mu labarin Ibn Al-Mubarak a kan Ibn Gregg ya ce na ce wa Ataa: "Wane cuta ce ya karye?" Ya ce: Daga kowace cuta, kamar yadda Allah Ta’ala ya ce: Wanene a cikinku yake rashin lafiya? Al- Bukhari ya ce : Wannan hadisin ba ya tare da Ishaku. Abu Hanifa ya ce: Idan mutum ya ji tsoron kansa alhali yana azumi, idan bai karya azuminsa ba, idanunsa za su yawaita cikin raɗaɗi ko kuma kariyar sa za ta tsananta.
Na biyun: ko a cikin littafin malamai, malamai suka sãɓã wa jũna, game da tafiya a wanda ya halatta a karya azumi da kuma minors , bayan sun amince a kan littafin na biyayya, kamar Hajj kuma jihadi. Amma game da tafiya kwastomomi da halatta, ya banbanta ga abin da aka haramta da halatta, kuma faɗin halascin ya fi dacewa, kuma game da littafin Asi , ya bambanta cikin halas da hani, kuma faɗar haramcin ita ce mafi kusantar ita , Ibnu Atiyah yace, da nisanda karya azumi A Malik, inda aka gajarta salla, kuma malamai suka banbanta har zuwa waccan. Malik ya ce: Rana da rana, sannan ya dawo ya ce: mil arba'in da takwas. Ibnu Khuwayz Mendad ya ce: ya bayyana ga darikar sa, kuma ya taba cewa: mil mil arba'in da biyu, kuma ya ce mil talatin da shida, kuma ya taba cewa: tafiya ce a rana [ Pg : 2599] da dare daya, da biyu kwanaki aka ruwaito daga gare shi, wanda shine ra'ayin Al-Shafi'i . Da zarar ya rabu tsakanin kasa da teku, sai ya ce a cikin teku tafiya da rana dare da rana, kuma a cikin ƙasa arba'in da takwas mil, kuma a cikin denomination mil mil, da kuma a cikin ba denomination mil uku, da kuma Ibn Amr da Ibn Abbas da da juyin juya halin Musulunci ya ce : Karya azumi cikin kwana uku, Ibn Attia ya ruwaito shi.
Na ce: Kuma abin da ke cikin Al-Bukhari : Ibn Umar da Ibn Abbas sun kasance suna karya azuminsu kuma suka fada cikin gyada hudu, wanda yake shine fasalin goma sha shida.
Na Uku: Masana kimiyya sun yarda cewa ba a halatta matafiyi a cikin Azumi ya azumce shi , saboda matafiyi baya tafiya da niyyar wanin mazaunin, amma kuma tafiya ce ta aiki da tashi, kuma mazaunin bai rasa aikin yi ba; Domin idan ya yi niyyar zama to ya kasance mazaunin a lokacin; Saboda wurin zama ba ya rasa aiki Vxtyqa, kuma in ba haka ba kuma daga gare su a cikin abin da ake fatan tafiya da shi ba ya halatta a gare shi ya karya da sauri kafin su fito, dan saurin Habib ya ce, idan ya kasance mai lura da tafiya da kuma daukar dalilan motsi babu wani abu a kai, kuma ya ruwaito shi don gyara da kuma dannuwa da rashin lafiyar shi don tafiya tafiya wani cikas ne, wanda ya dole ne yayi kaffara, kuma a cewarsa, zai tsira idan ya yi tafiya, kuma Yesu ya ba da labari game da hukuncin Ibn Al-Qasim cewa kawai ya rage kwana guda; Domin kuwa ya kasance mai jinkirin bayyana azuminsa, kuma Ashhab ya ce: Ba lallai ne ya yi kaffara ba, ya yi tafiya ko bai yi tafiya ba, Sahnoun ya ce: Lallai ne ya bayar da kaffara, ko kuma bai yi tafiya ba, kuma yana kama da wata mace tana cewa: Gobe haihuwara zai zo wurina, don haka ya karya azuminsa, sannan ya koma ga maganar Abd al-Malik ya mutu yana cewa: Ba kamar mace ba ce; Domin namiji yakan faru da tafiya idan yana so, kuma mace bata haihuwar al'ada.
Na ce: fadin Ibn al-Qaasim da Balhash a cikin musun kaffara yayi kyau Domin kuwa ya aikata abin da yake halatta a yi, kuma guguwar ba ta da laifi, don haka ba a tabbatar da komai a ciki face da yaqini da yaqini tare da banbanci, to abin da Madaukaki Ya ke so ya ce: Ko a kan tafiya, sai Abu Omar ya ce: Wannan shi ne mafi daidai ga faɗin maganganunsu a kan wannan mas'ala, saboda ba ya keta alfarmar azumi da niyyar yin hakan Maimakon haka, ana fassara shi, kuma idan cin abinci tare da niyyar tafiya, to tilas ne ya nemi kaffara, saboda a da ya bar, bai sauke shi ba daga gare shi, don haka yana fatan za ku same shi kuma, in Allah Ya yarda, sai ya ruwaito Al-Daraqutni : Abu Bakr al-Nisaburi ya gaya mana, Isma'il bin Ishaq bin Sahel ya gaya mana a Masar, sai ya ce, Ibn Abi Maryam ya gaya mana, Muhammad bin Ja`far ya gaya mana, Zayd bin Aslam ya gaya mani, sai ya ce: Muhammad bin al-Mankadir ya ba ni labarin Muhammad bin Ka’b cewa ya ce: Anas bin Malik ya zo a cikin Ramadan kuma yana son tafiya kuma ya tafi Ya tafi da kayan sa ya sa tufafi, kuma faɗuwar rana ta gabato , don haka ya nemi abinci ya ci shi sannan ya hau, don haka sai na ce masa: shekara guda? Ya ce eh, kuma an ruwaito shi a kan ikon Anas ma. Ya ce: Abu Musa ya ce min: Shin ban gaya maka ba idan ka fita ka fita yin azumi, kuma idan ka shiga mai azumi, to idan ka fita to ka fita ka karya azumin ka, kuma idan ka shiga [ p : 260] sannan ku shiga azumi. Al Hassan Al-Basri ya ce : Ka karya azuminsa idan yana so a gida a ranar da yake son fita. Ahmad ya ce: Yana karya azuminsa idan ya fita daga gidaje. Amma Ishaku ya ce: A'a, a lõkacin da ya sanya ƙafarsa cikin mazaunan. Ibnu al-Mundhir ya ce: Ahmad Sahih ya ce; Domin suna cewa ga wadanda suka zama gaskiya sannan kuma Bestride: Yana karya sauran rana, haka nan idan ya zama birni sannan ya fita yawo shima yana iya karya azumin, kuma kungiyar ta ce ba ya karya ranar sa kenan idan ya tashi a cikin tafiye-tafiyensa, syphilis da Makhoul da Yahya Al - Ansari kuma sunce mai shi da Awzaa'i Shafi'i da Abu Thor Masu ra'ayin, kuma sun bambanta idan ya yi. Malik yace: saboda tafiya uzuri ne, don haka kamar cuta ce. An ruwaito daga wasu daga sahabban Malik cewa yana inganta da kaffara, wanda shine ra'ayin Ibn Kinana da Makhzoumi, kuma Al- Baji ya ruwaito shi daga al-Shafi'i , kuma Ibn al-Arabi ya ruwaito shi.Kuma ya ce, sai ya ce: saboda tafiya uzuri ce wacce ta faru bayan wajibcin ibada da sabawa rashin lafiya da haila; Saboda cutar cuta ta ba shi damar karya azuminsa, kuma haila ta hana azumin ta, kuma tafiya ba ta ba shi damar yin hakan ba, don haka dole ne ya bayar da kaffara don keta alfarmarsa. Abu Omar ya ce: Wannan ba komai bane. Domin kuwa Allah Ta’ala ya bashi damar warware azumi a cikin Alqur’ani da Sunnah. Game da abin da suka ce, “Ba ya karya azumin”, abin so ne ga abin da ya riƙe. Idan ya yarda da lasisin Allah, dole ne ya zama ya yanke hukunci. Dangane da kafara, babu wata fuska a gareshi, kuma duk wanda ya aikata ta to tilas ne sai abin da Allah da ManzonSa, Allah ya yi masa salati da aminci a gare shi, da abin da aka nema, kuma an ruwaito shi a kan hadisin Ibn Omar a kan wannan batun: ( (Yana karya azumi, idan yaso, a wannan ranar idan zai fita tafiya) wannan shine fadin al-Sha`bi, Ahmad da Ishaq.
Na ce: Al-Bukhari, Allah yayi masa rahama, ya fassara wannan batun (babin kan wanda ke warware tafiya don ganin mutane ) Kuma ya yi magana game da Ibn Abbas, sai ya ce: Manzon Allah, tsira da amincin Allah su tabbata a gare shi ya ba shi lafiya, ya bar garin zuwa Makka Ya yi azumin har ya isa Usfan , sannan ya yi kira da ruwa, kuma ya daga shi zuwa ga hannayensa don mutane su nuna shi, don haka ya karya azuminsa har ya gabatar da Makkah a cikin Ramadan. Ya riwaito ta Muslim ma daga Ibn Abbas ya ce: Sai ya kira Biina sha zuwa sha a lokacin da rana domin mutane gani kuma sai karya ya yi azumi ko ya shiga Makka , da kuma wannan arziki a kofa ya fadi abin da suka sãɓã wa jũna, kuma Allah ya sulhunta, kuma shi ne kuma hujja ga waɗanda wanda suke cewa: Azumi baya haduwa da tafiya. An kar ~ o daga Umar da Ibn Abbas da Abu Hurairah da Ibn Umar . Ibnu Umar yace: Duk wanda yayi azumin tafiya zai mutu a cikin birni. Kuma a kan izinin Abd al-Rahman bin Auf: Mai Azumi kamar tafiya ne a cikin gari. Wasu daga cikin mutanen al-zhahir āhir sun ce game da hakan, sai suka yi ta rashin amincewa da fadin Madaukakin Sarki cewa: “'Kwanaki da yawa an sami wani gwargwadon abin da ya zo daga maganarsa . 2611] Annabi zaman lafiya ya tabbata a gare shi ya ce: Shi ne ba na ƙwarai to azumi tafiya , kuma shi ne ma wani shaida ga waɗanda suka ce cewa gidan na yana yin azumi a cikin tafiya, zai iya karya azumin nasa idan ba wani uzuri ba, kuma ya tafi Mutarraf, wani ya ce Shafei kuma ta hanyar gungun mutane hadisi, kuma Malik ya wajaba a kan yin fansa da kaffara saboda yana da kyau ga azumi da karya Azumi, don haka lokacin da ya zabi yin azumi da gidansa an wajabta masa bashi da hakkin ya karya azuminsa. Sai sarki ya ce: Idan ya karya azuminsa da kafirci; Domin kuwa baya iya yin hakan a tafiyar tasa, ko kuma wani uzuri a gareshi, saboda matafiyi ya bashi izinin halartar azuminsa domin ya iya tafiya da shi. Da sauran malamai a Iraki da Hijaz sun ce: Babu abin da ya wajaba a kansa, gamida masu tawaye , Al- Awza'i , Al- Shafi'i, da Abu Hanifa, da duk sauran malamai na Kufa, sun ce Abu Omar.
Na hudu: Malaman sun banbanta da mafi kyawun naman musiba ko azumi yayin tafiya , don haka Malik da Al- Shafi’i suka ce a wasu daga abin da aka ruwaito game da su: Azumi ya fi kyau ga masu karfi a kanta , kuma mafi yawan Koyarwar maigidan zabi shine daidai, kamar yadda koyarwar Al-Shafi'i take . Shafei ya ce kuma ya bi: shi ne zabi, bai bayyana dalla-dalla ba, haka kuma dan Garret , Anas ya ce: Mun yi tafiya tare da Annabi tsira da amincin Allah su tabbata a gare shi a watan Ramalana bai kasance mai Azumi a kan Breakfaster ba Breakfaster azumi. An ruwaito daga Malik da Bukhari da Muslim da aka ruwaito daga Uthman bn Abi al- Aas Althagafi da Anas Bin Malik, sahabban manzon Allah, Allah ya albarkace shi da Ka ba shi aminci, ga abin da suka ce: Yin azumi a kan tafiya ya fi kyau ga masu iyawa. Wannan shi ne ra'ayin Abu Hanifa da sahabbansa, kuma an karbo daga Ibnu Omar da Ibn Abbas : lasisi ya fi kyau, in ji Saeed bin Al-Musayyib , Al- Shaabi, Omar bin Abdul Aziz, Mujahid, Qatada, Al- Awza'i, Ahmad da Ishaq, dukkansu sun ce al-Fitr ya fi kyau; Domin kuwa Allah Ta’ala yana cewa: Allah yana son saukaka a wurinku kuma baya son wahala a gareku
Na biyar: fadin Allah madaukaki: An shafe kwanaki da yawa na magana, ma'ana babu wani daga cikinku mara lafiya ko tafiya da karya azumi, kuma mafi yawan malamai sun cewa mutanen kasar idan suka yi azumin kwana ashirin da tara kuma a kasar mutum ne bashi da lafiya, kuma baya yin kwana ashirin da tara. Wasun su, Hassan bin Saleh bin Hay, ya ce: Yana ciyar da watanni da watanni ba tare da lura da yawan ranakun ba. Al-Tabari ya ce: Wannan [ shafi. 2622] nesa. Madaukakin Sarki yana cewa: ' Yan kwanaki Bai ce ba, kuma bai fadi wata guda daga wasu ranakun ba, da fadinsa: Several Sau da yawa ya zama tilas a cika adadin abin da ya karya azumi, kuma babu kokwanto cewa idan bai yi azumin wasu daga cikin ba. watan Ramalana, to lallai ne yafara yin azumin da yayi bayan lambar sa, haka nan kuma hukuncin yanke hukuncin duk azumin da akayi la'akari da lambar sa.
Na shida: Maɗaukaki ya ce: Da yawa sun tashi (da yawa) gwargwadon farkon rahoton, ƙididdigar sa, to hukuncin ko abin da ake buƙata yana da yawa, kuma yana halatta a gare shi sau da yawa. Kit ɗin shine aikin kirgawa, wanda shine ma'anar ƙididdigar, kamar niƙa a cikin ma'anar ƙasa, sai ta ce: Na ji ƙyamar ban gani ba gari, kuma daga gare ta mata da yawa. Daga wasu ranakun, wani bai bar zuwa tare da Sibawayh ba saboda an rabu da shi dubu da Lam. Domin hanyar da ya aikata daga wannan bangare shine ya kawo dubu da rago, zuwa girman kai da nagarta, Al-Kisae yace: an inganta shi daga wani. kamar yadda kuka ce: ja da ja, saboda haka bai tafi ba. Kuma aka ce: An Haramta daga ciyarwa saboda yana kan nauyin jam’i kuma ka’ida ce ga kwanaki, kuma ba wanin da ya zo don kada ya zama diyyar wasu da yawa, kuma aka ce: otherarshe na ƙarshe jam’i yana kama da sauran ranaku, sa’annan an ce da yawa: sauran ranakun.
Na bakwai: Ya kamata mutane su bambanta da ra'ayoyin guda biyu da aka ambata Daaraqutni a cikin "Sunan", an ruwaito daga Aisha, Allah ya yarda da ita yarda da ita: Na samu "fassarar da ma'ana jerin" fadi (jerin) Wannan aiki ne gaskiya, Roy ya bayyana cewa, Abu Hurairah, ya ce: The Manzon Allah ya ce zaman lafiya May Allah da salla, kuma aminci ya tabbata a gare shi: Duk wanda ya yi azumi daga Ramadan , bari ya mayar dashi kuma kada ya katse shi A cikin sigoginsa na yadawa, Abd al-Rahman Ibn Ibrahim rauni ne mai rauni, kuma an ruwaito shi daga Ibnu Abbas a cikin yin azumin Ramadana (kurma yadda kuke so). Ibnu Umar ya ce: Jin magana kamar bai yi azumi ba. Kuma aka ruwaito a kan dalĩli daga Abu Ubaidah bin Al-Jarrah, Ibn Abbas, Abu Hurairah, Moaz bin Jabal da Amr bn Al-Aas , da kuma kan iyakar Muhammad bin Al-Mankdar wanda suka ce: An sanar da ni cewa manzon Allah, amincin Allah ya tabbata a gare shi, an tambaya game da rushewa [ P: 263 ] Yin Azumin Ramadana, sai ya ce: Wancan ne a gare ku, idan na gan ɗayanku Addini, to, ya ciyar da dirham da dirham ɗin biyu, to ba maganarsa ba ce? Allah yana da ikon gafartawa kuma Ya gafarta . Sarkar dashi tana da kyau, amma an aiko shi kuma baya tabbatar da haɗi. A cikin Muwatta Malik a kan ikon Nafi ', Abdullah dan Omar ya kasance yana cewa: Yin azumi a jere daga wanda ya karya azuminsa a jere daga rashin lafiya ko tafiya. Al- Baji yace A cikin Al-Muntaqa: Wataƙila yana son a sanar da shi game da wajibin wajibai, kuma mai yiwuwa yana son a sanar da shi game da yankewar, kuma mustahabb ne ga mafi yawan malamai, kuma bambancinsa ya wadatar, kuma don haka Malik kuma Al- Shafi'i ya ce , kuma hujja a kan wannan ita ce gaskiyar fadar Madaukaki: 'Kwanaki da dama da suka gabata kuma bai rabu da wanda ya gaje shi ba, Kuma idan ya kawo su warwatse, to, ya yi azumin kwanaki da yawa, to lallai ne ya kasance saka masa. ” Ibn Al-Arabi : Wajibi ne ya ci gaba cikin watan saboda an nada shi, ba a kuma sanya shi zuwa ga bangaren shari'a ba, sannan an ba da bambanci.
Na takwas: Lokacin da madaukakin sarki yace: Da dama wasu ranaku Wannan ya nuna cewa ya zama dole a cire ba tare da nada lokaci ba. Saboda kalmar ta ci gaba da gudana a kan lokaci, ba ta damu da juna ba tare da wasu ba, kuma a cikin Sahih biyun a kan ikon Aisha, Allah Ya yarda da ita, ta ce: Dole ne in yi azumin daga Ramadan, don haka kawai zan iya ciyar da ita. a cikin Sha'ban, aikin manzon Allah, ko manzon Allah, aminci ya tabbata a gare shi. A wata ruwayar: Wannan ga matsayin manzon Allah, tsira da aminci su tabbata a gare shi. Wannan rubutu ne da bayanin ayar, kuma Dauda ya amsa wannan da cewa: Dole ne ya yi Shawwal na biyu, kuma duk wanda bai yi azumi ba to ya mutu yana zunubi tare da shi, kuma ya gina a kansa cewa idan ya zama dole 'yantar da bawa ya sami bawa an sayar da shi kan farashi, ba zai iya zarce shi ya sayi waɗansu ba; Domin ya wajaba a gare shi ya saki sakin farko da ya same shi, to wasu ba za su yi masa sakayya ba, idan kuwa yana da wuyansa, to bai halatta a gare shi ya sayi wani ba, idan kuwa wanda ya mutu tare da shi bai tozarta shi ba. Sakin, kamar yadda ya bata duk wanda yayi alwashin sakin wani irin wulakancin to ya mutu wa'adinsa baya cika, wannan kuwa ya lalata maganarsa. Wasu masu tsatstsauran ra'ayi sun ce: Idan ya mutu bayan ƙarshen ranar Shawwal na biyu, to, bai yi rashin biyayya ga matsayin ƙaddara ba, kuma madaidaiciyar ra'ayi ita ce cewa shi ba mai zunubi bane ko wuce gona da iri, wannan shine ra'ayin taron, amma shine yana so a gareshi ya gaggauta aiwatar da sashin shari’a don kada ya zama sane da niyyar, don haka takunkumin ya kasance.
Na tara: Duk wanda ya sami ranakun yin azumin na Ramadana, to, wasu ranaku sun shude bayan sa sun karya azumin [ shafi]. 2644], lokacin da ya sami damar yin azumi, kuma ya jinkirta hakan, to, wani shamaki a gare shi ya hana shi yin azumin Ramadana, don haka bai ciyar da shi ba; Domin baya wuce gona da iri lokacin da yayi abinda zai iya jinkiri. Wannan shine ra'ayin al-Baghdadi daga masu shi, kuma suna ganin hakan kamar yadda Ibn al-Qasim ya fada a cikin shafin yanar gizon.
Na goma: Idan ya jinkirta hukuncinsa na qarshe akan Shaaban, wanda shine ƙarshen lokacin da ake azumin Ramadana, to lallai ne yayi sadaka ko a'a? Sai Malik , Al - Shafi'i, Ahmad da Ishaku suka ce: Haka ne. Abu Hanifa, Al-Hassan, Al-Nakha'i da Dauda sun ce: A'a.
Na ce: Kuma ga wannan tafi Bukhari Domin ya ce, da shi da aka ambata a cikin dalĩli daga Abu Huraira cewa Mursal da Ibn Abbas cewa, shi ne ciyar, kuma Allah bai ambaci ciyar, amma ya ce: Saboda haka, kwanaki da dama da suka wuce .
Na ce: Abu Huraira ya zo daga sarkar riwayoyi wadanda suka cika azumin Ramadana har sai wani Ramadana ya gano hakan. Ya ce: Yana azumtar da wannan tare da mutane, kuma wanda ya yi azumi da yawa kuma yake ciyar da kowace talauci. Al Daraqutni ya fito da kuma ya ce: a gaskiya sarkar na watsa . Kuma an ruwaito shi daga gareshi, tare da Annabi, tsira da amincin Allah su tabbata a gare shi, a cikin wani mutum wanda ya karya azumin watan Ramalana daga rashin lafiya sannan kuma baiyi azumi ba har sai wani Ramadan ya gano hakan. Ya ce: Yana azumin wanda ya kama shi, sannan ya azumci watan da ya karya azumi kuma ya ciyar da kowace ranar talauci . Siffar watsa shi Ibn Nafi 'da Ibn Wajih suna da rauni.
Goma sha ɗaya: Idan cutar ta ci gaba , to ba daidai bane har sai lokacin da wani Ramadan ya zo , Al- Daaraqutni ya ruwaito A kan ikon Ibn Omar, yana ciyar da mara kyau a kowace rana na tsawon alkama, to lallai ne ya zama bai inganta ba. An kuma ruwaito a kan dalĩli daga Abu Hurairah cewa ya ce: Idan ya ba daidai tsakanin biyu Ramadan azumi, ya yi azumi a kan wannan da kuma ciyarwa a kan na biyu kuma bai sa up for shi, kuma idan ta gaskiya ne ya aikata ba da yin azumin ko da wani Ramadhan ya yi azumin game da shi kuma yana ciyar da abin da ya gabata. Hakikanin Gaskiya. Malaman mu sun ce: Faxin Sahabbai, sabanin misalin, ana iya yin tazar da shi. An karbo daga Ibnu Abbas cewa wani mutum ya zo wurin shi ya ce: Shin Ramadan biyu ya yi rashin lafiya ne? Sai Ibn Abbas ya ce masa: Cutar ka ta ci gaba, ko kuma a gyara a tsakaninsu? Ya ce: Rather'a, na dai gyara shi. Ya ce: Jin kurji mai kyau kuma ku ciyar da miskinai sittin. Wannan ya kasance game da abin da ya ce: Idan rashin lafiyarsa ta ci gaba, ba zai kawar da ita ba. Wannan ya yi kama da [ p. 2655] : koyarwar su a cikin mata masu juna biyu da masu shayarwa ita ce ciyar da su kuma kar a cire su, kamar haka.
Na sha biyu: Wanda ya wajaba a ciyar da shi ya banbanta da abin da ya kamata a ciyar da shi, don haka Abu Hurairah da Al-Qasim Bin Muhammad Da Malik da Al- Shafi'i suka ce: ana ciyar da shi ga kowace rana Kuma mai neman ya ce: Yana ciyar da rabi a saa don kowace rana.
Goma sha uku: Kuma suka yi sabani wanda ya karya Azumin ko kuma ya yi tarayya da shi yayin yin Azumin Ramadana. Me ya kamata ya yi? Malik ya ce: Idan mutum ya karya azuminsa a kwanakin yin azumin ramadana, to ba shi da komai face gyara, kuma yana da kyau a gare shi ya ci gaba da yin sabani, sannan kuma ya gyara. Domin kuwa hakan ba ma'anar hankali ne ga barin abin da mai Azumi ya tsaya anan ba, kamar yadda baya yin azumi tare da al'ummar malamai saboda gangancin karya azuminsa, kuma game da hukuncin rashin wani sabani da mai shi da sahabban sa cewa ba wajabcin hakan, wanda shine ra'ayin mafiya yawan malamai. Malik ya ce: Bawai ga wanda ya karya azumin Ramadana ba ya cutar da danginsa ko akasin haka, yin kafara, amma a maimakon haka dole ne yayi azumin ranar. Qatada yace: Duk wanda yayi ma'amala a cikin watan Ramalana to lallai ya cika kaffara da kaffara. Ibnu al-Qasim ya ruwaito a kan Malik cewa duk wanda ya karya azumin yin azumin Ramadan, to yana da kwana biyu, kuma Ibn al-Qasim ya saba shi sannan ya dawo daga gare ta, sannan ya ce: Idan ya yi niyya ya karya azumin. yana yin qada'a, yakamata yayi azumin kwana biyu, kamar wanda wani ya ɓata hajjin sa don cutar da dangin sa, kuma ya yi aikin hajji, haka kuma ya lalata aikin hajjin sa don cutar da dangin sa. Ya kasance biyu muhawara. Abu Omar ya ce: Ibnu Wahb da Abd al-Malik sun keta shi yayin aikin hajji, kuma ba lallai bane a auna shi da wani asali daga ciki, kuma abin da yake daidai gare ni - kuma Allah ne Mafi sani - shine ba lallai ne ya yi shi ba a duka bangarorin banda ciyarwa wata rana; Domin wata rana ya kwace masa sau biyu.
Na ce: Yana bukatar fadin Allah madaukaki: ' Yan kwanaki kadan bayan haka, idan ya zo ranar cikakken aiki a maimakon abin da ya karya azuminsa na yin Azumin Ramadana, to, ya cika aikinsa, kuma ba lallai ne ya yi ba, kuma Allah yana sane mafi kyau.
Na sha hudu: Kuma jama'a shine cewa duk wanda ya karya azumin watan Ramalana saboda wani dalili, to ya mutu , sai yayi tafiya , kuma ya mutu a cikin tafiya, saboda babu komai a kansa.
Na sha biyar: Sun banbanta game da wanda ya mutu kuma yana da azumin Ramadana wanda bai cika ba . Malik, Al- Shafi'i da Al- Thawri sun ce : Babu wanda ke yin azumi a madadin kowa. Ahmed, Ishaku, Abu Thur, Al- Leith, Abu Ubaid da mutanen Al- Thahir sun ce : Yana yin azumi a madadinsa, face sai sun sanya shi tare da alwashi, kuma an ruwaito shi a kan hadisin Al-Shafi'i . Ahmed yace Kuma Ishaku lokacin yin Ramadhan: ciyar dashi. Wanda ya yi azumi ya ce abin da musulmi ya ruwaito daga Aisha cewa [ Pg : 2666] Manzon Allah, tsira da amincin Allah su tabbata a gare shi, ya ce: Duk wanda ya mutu yana kuma yin azumi, to ya yi azumi a madadinsa . Amma, wannan shekara ce ta azumi, wanda aka keɓe ga abin da Muslim kuma ya ruwaito shi a kan hadisin Ibnu Abbas. Ya ce: Mace ta zo wurin manzon Allah, tsira da amincin Allah su tabbata a gare shi, ta ce: Ya manzon Allah, da mahaifiyata ta mutu kuma tana da alƙawarin yin azumi - kuma a cikin ruwayar watan azumi - ina azuminta ne? Ya ce: Na ga cewa idan mahaifiyarka tana da bashi, to shari'arsa za ta haifar da hakan. Sai ta ce: Ee, sai ya ce: Ku yi sauri mahaifiyata . Malik da wadanda suka yarda da shi sun nuna rashin amincewa da fadin Madaukakin Sarki cewa: Kuma kada ku ziyarci wani maɓalli da wani maɓalli da faxinsa: Kuma mutumin ba shi da komai sai abin da ya nema kuma ya ce: Kuma kada ku sami kowace rai sai a kanta kuma da abin da mata suka bari daga Ibn Abbas a kan Annabi. , tsira da aminci su tabbata a gareshi, cewa ya ce: Babu wanda ya yi addu'a ga kowa kuma baya azumin Oneayan ga wani, amma ana ciyar da shi don wuri a gefen alkama .
Na ce: Wannan hadisi janar ne, don haka yana yiwuwa abin da ake nufi shi ne cewa: Ba wanda ya yi azumi a ɗayan ɗayan Azumi na Ramadana, amma game da alwashi na azumi, ya halatta, a hadisin Ibnu Abbas da waninsa, ya zo a cikin Sahih Muslim kuma daga hadisin Buraidah zuwa hadisin Ibnu Abbas, da kuma wasu hanyoyin: azumi wata 2, shin zan dauke ta? Ya ce: fast Azumi na game da ita ne. Ta ce: Ba ta taba zuwa aikin Hajji ba. Ya ce: Haji daga gare shi , don haka ya ce da shi : watanni biyu daga Ramadana, kuma Allah ne Mafi sani, kuma abu mafi karfi da ake buqatar Malik shi ne, ya yi aiki da mutanen gari, kuma ingantaccen matakin yana tallafa masa, wanda shine cewa ibada ce ta zahiri wacce ba ta da hanyar shiga don kuɗi a ciki don haka kar su yi wa waɗanda aka wajabta musu yin addu'a irinsa. Wannan ba ya bata aikin Hajji, saboda kudi yana da shigarwar.
Goma sha shida: An samo wannan aya daga wadanda suka ce: Azumi baya faruwa yayin tafiya ba lallai ne ya zama ya rama ta ba, saboda Allah Ta'ala ya ce: Wanene a cikinku yake rashin lafiya ko ya yi tafiya kwanaki? Wato, dole ne ya kasance da yawa, kuma babu tsallake cikin magana ko cutarwa, kuma a cikin maganarsa, aminci ya tabbata a gare shi: Babu wani adalci da zai yi azumin lokacin tafiya . Ya ce: Abin da ba na adalci ba ne daga zunubi. Wannan yana nuna cewa yin azumin watan Ramalana bai halatta ba yayin tafiya, kuma jama'a suna cewa: An fitar da shi, don haka yana karya azumin, kamar yadda aka gabatar dashi. Gaskiya ne, don Anas [ shafi . 267] ya ce: traveled Mun yi tafiya tare da Manzon Allah zaman lafiya ya tabbata a gare shi a cikin Ramadan ba Aab azumi a kan Breakfaster ba Breakfaster azumi ya riwaito ta Malik Hamid dogon daga Anas, da kuma Musulmi ya ruwaito daga Abu Sa'eed ya ce: mun mamaye tare da Manzon Allah, Allah addu'o'i da kuma zaman lafiya ya tabbata a gare shi, ya yi bai wuce goma na Ramadan ba. Bakin mu yana daga cikin masu azumi wasu kuma daga cikin mu suna karya azumin.
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