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الفتح الربانی
Fath al-Rabbani
كتاب الصيامBook of Fasting
فَصْلٌ مِنْهُ فِي حُجَّةِ مَنْ رَأَى أَفْضَلِيَّةَ الْفِطْرِ فِي السَّفَرِSection: On the Evidence of Those Who Consider Breaking the Fast While Traveling Superior
Hadith 3840
اُردوEn
عَنْ بِشْرِ بْنِ حَرْبٍ قَالَ: سَأَلْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قُلْتُ: مَا تَقُولُ فِي الصَّوْمِ فِي السَّفَرِ؟ قَالَ: تَأْخُذُ إِنْ حَدَّثْتُكَ؟ قُلْتُ: نَعَمْ، قَالَ: كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ إِذَا خَرَجَ مِنْ هَذِهِ الْمَدِينَةِ قَصَرَ الصَّلَاةَ وَلَمْ يَصُمْ حَتَّى يَرْجِعَ إِلَيْهَا
Bashar bin Harb says: I asked Sayyiduna Abdullah bin Umar (may Allah be pleased with them both), "What do you say about fasting while traveling?" He said, "If I tell you, will you accept it?" I said, "Yes." He said, "When the Messenger of Allah (peace and blessings be upon him) would leave this Madinah, he would shorten the prayers and also leave fasting until he returned."
Brief Explanation
Benefits: … Please observe some more ahadith and their jurisprudence: It is narrated from Sayyiduna Jabir radi Allahu anhu, who says: The Prophet sallallahu alayhi wa sallam passed by a man who was turning from his back to his stomach. He inquired about him. The companions said: O Prophet of Allah! He is fasting. The Prophet sallallahu alayhi wa sallam called him and ordered him to break his fast and said: “Is it not enough for you that you are in the path of Allah and in the company of the Messenger of Allah sallallahu alayhi wa sallam, that you have also started fasting?” (Ahmad: 3/327, and there are other chains from Jabir with similar wording in “the two Sahihs” and others, al-Sahihah: 2595)
Shaykh al-Albani rahimahullah said: In this blessed hadith there is a very clear indication that it is impermissible to fast while traveling if the traveler suffers hardship because of it. The following two ahadith of the Prophet sallallahu alayhi wa sallam should be understood in this context: ((Laysa min al-birri al-siyamu fi al-safar.)) “Fasting while traveling is not righteousness.” And the Prophet sallallahu alayhi wa sallam said regarding those who did not break their fast while traveling: ((Ulaa’ika al-‘usaat.)) “These are the disobedient ones.” As for the person who does not experience hardship from fasting while traveling, he has the choice to fast or not to fast. This is the summary, reconciliation, and synthesis of the various ahadith on this topic. (al-Sahihah: 2595)
It is narrated from Sayyiduna Hamzah ibn Amr radi Allahu anhu that he asked the Messenger of Allah sallallahu alayhi wa sallam about fasting while traveling. The Prophet sallallahu alayhi wa sallam said: ((Ayyu dhalika ‘alayka aysar fa’f‘al.)) “Do whichever is easier for you.” (All in “al-Fawa’id” Q161/1, al-Sahihah: 2884)
In this blessed hadith, the reason for granting the traveler the concession to fast or not to fast is mentioned, and that is to provide ease for people. Without doubt, if we consider people’s abilities and temperaments, no fixed universal principle of “ease” can be presented. Some people think that fasting with everyone in Ramadan is easier and making up the fasts later is difficult, so they are keen to fast even while traveling. Others think that making up the fasts later is not a troubling matter, so they act upon the concession. Allah Almighty has spoken the truth: {یُرِیْدُ اللّٰہُ بِکُمْ الْیُسْرَ وَلَا یُرِیْدُ بِکُمُ الْعُسْرَ} (Surah al-Baqarah: 158) … “Allah intends ease for you, not hardship.”
Shaykh al-Albani said: The statements of the scholars and jurists regarding fasting or not fasting in Ramadan while traveling are well known. It is certain that leaving the fast while traveling is a concession; our view is that this is the preferred action, unless making up the fast is considered difficult, in which case fasting is the preferred action. And Allah knows best. Those who wish to study this topic in detail should refer to Nayl al-Awtar and other books of the scholars and researchers. (al-Sahihah: 932)
Sayyiduna Hamzah ibn Amr al-Aslami radi Allahu anhu says: O Messenger of Allah! I have the strength to fast while traveling, (if I do so) will there be any sin upon me? The Messenger of Allah sallallahu alayhi wa sallam replied: ((Hiya rukhsatun min Allah, faman akhadha biha fahasan, wa man ahabba an yasuma fala junaha ‘alayh.)) “It is a concession from Allah; whoever accepts it, it is good, and whoever wishes to fast, there is no sin upon him.” (Sahih Muslim)
Shaykh al-Islam Ibn Taymiyyah said in (al-Muntaqa): In this hadith there is strong evidence that not fasting while traveling is superior. The reason for this inference is that the Prophet sallallahu alayhi wa sallam said: “(There will be) no sin upon him (who fasts).” These words indicate that not fasting while traveling is more preponderant and superior than fasting. However, our view is that the apparent meaning of this hadith is not intended, because the negation of sin here means that fasting while traveling is permissible and there is no harm upon the one who does so.
However, from the following hadith it is possible to infer that not fasting while traveling is superior: The Noble Prophet sallallahu alayhi wa sallam said: ((Inna Allaha yuhibbu an tu’ta rukhasuhu kama yakrahu an tu’ta ma‘siyatuhu. Wa fi riwayatin: kama yuhibbu an tu’ta ‘aza’imuhu.)) “Indeed, Allah loves that His concessions be acted upon just as He dislikes that His disobedience be committed. And in another narration: just as He loves that His strict commands be acted upon.”
From this hadith, it is perfectly correct to infer that not fasting while traveling is superior, but it is possible that the ruling applies to the person who does not feel hardship when making up the fasts and who experiences difficulty in fasting while traveling; otherwise, the purpose of the concession would be lost. Reflect further on this yourself. You have now studied about seventeen or eighteen ahadith and some of their benefits; it has become very easy for every reader to decide. If we consider the current means and conveniences of travel, then fasting is better, unless there is a risk of significant hardship. In any case, in every journey a person has the option to leave the fast, and if someone experiences much more hardship in fasting while traveling compared to fasting at home, then his action (of fasting while traveling) will be blameworthy.
Shaykh al-Albani rahimahullah said: In this blessed hadith there is a very clear indication that it is impermissible to fast while traveling if the traveler suffers hardship because of it. The following two ahadith of the Prophet sallallahu alayhi wa sallam should be understood in this context: ((Laysa min al-birri al-siyamu fi al-safar.)) “Fasting while traveling is not righteousness.” And the Prophet sallallahu alayhi wa sallam said regarding those who did not break their fast while traveling: ((Ulaa’ika al-‘usaat.)) “These are the disobedient ones.” As for the person who does not experience hardship from fasting while traveling, he has the choice to fast or not to fast. This is the summary, reconciliation, and synthesis of the various ahadith on this topic. (al-Sahihah: 2595)
It is narrated from Sayyiduna Hamzah ibn Amr radi Allahu anhu that he asked the Messenger of Allah sallallahu alayhi wa sallam about fasting while traveling. The Prophet sallallahu alayhi wa sallam said: ((Ayyu dhalika ‘alayka aysar fa’f‘al.)) “Do whichever is easier for you.” (All in “al-Fawa’id” Q161/1, al-Sahihah: 2884)
In this blessed hadith, the reason for granting the traveler the concession to fast or not to fast is mentioned, and that is to provide ease for people. Without doubt, if we consider people’s abilities and temperaments, no fixed universal principle of “ease” can be presented. Some people think that fasting with everyone in Ramadan is easier and making up the fasts later is difficult, so they are keen to fast even while traveling. Others think that making up the fasts later is not a troubling matter, so they act upon the concession. Allah Almighty has spoken the truth: {یُرِیْدُ اللّٰہُ بِکُمْ الْیُسْرَ وَلَا یُرِیْدُ بِکُمُ الْعُسْرَ} (Surah al-Baqarah: 158) … “Allah intends ease for you, not hardship.”
Shaykh al-Albani said: The statements of the scholars and jurists regarding fasting or not fasting in Ramadan while traveling are well known. It is certain that leaving the fast while traveling is a concession; our view is that this is the preferred action, unless making up the fast is considered difficult, in which case fasting is the preferred action. And Allah knows best. Those who wish to study this topic in detail should refer to Nayl al-Awtar and other books of the scholars and researchers. (al-Sahihah: 932)
Sayyiduna Hamzah ibn Amr al-Aslami radi Allahu anhu says: O Messenger of Allah! I have the strength to fast while traveling, (if I do so) will there be any sin upon me? The Messenger of Allah sallallahu alayhi wa sallam replied: ((Hiya rukhsatun min Allah, faman akhadha biha fahasan, wa man ahabba an yasuma fala junaha ‘alayh.)) “It is a concession from Allah; whoever accepts it, it is good, and whoever wishes to fast, there is no sin upon him.” (Sahih Muslim)
Shaykh al-Islam Ibn Taymiyyah said in (al-Muntaqa): In this hadith there is strong evidence that not fasting while traveling is superior. The reason for this inference is that the Prophet sallallahu alayhi wa sallam said: “(There will be) no sin upon him (who fasts).” These words indicate that not fasting while traveling is more preponderant and superior than fasting. However, our view is that the apparent meaning of this hadith is not intended, because the negation of sin here means that fasting while traveling is permissible and there is no harm upon the one who does so.
However, from the following hadith it is possible to infer that not fasting while traveling is superior: The Noble Prophet sallallahu alayhi wa sallam said: ((Inna Allaha yuhibbu an tu’ta rukhasuhu kama yakrahu an tu’ta ma‘siyatuhu. Wa fi riwayatin: kama yuhibbu an tu’ta ‘aza’imuhu.)) “Indeed, Allah loves that His concessions be acted upon just as He dislikes that His disobedience be committed. And in another narration: just as He loves that His strict commands be acted upon.”
From this hadith, it is perfectly correct to infer that not fasting while traveling is superior, but it is possible that the ruling applies to the person who does not feel hardship when making up the fasts and who experiences difficulty in fasting while traveling; otherwise, the purpose of the concession would be lost. Reflect further on this yourself. You have now studied about seventeen or eighteen ahadith and some of their benefits; it has become very easy for every reader to decide. If we consider the current means and conveniences of travel, then fasting is better, unless there is a risk of significant hardship. In any case, in every journey a person has the option to leave the fast, and if someone experiences much more hardship in fasting while traveling compared to fasting at home, then his action (of fasting while traveling) will be blameworthy.
