Bukhari

Hadith Commentary:
This is for the people of fatwa and leadership, so that by observing their actions, people may come to know the ruling, and then they too may act accordingly, just as the Messenger of Allah (sallallahu alayhi wa sallam) demonstrated through his own actions.
Whether to fast or not during travel depends on the individual circumstances of the traveler himself.
The Lawgiver (alayhis salam) has given him the choice for both actions.
Tawus ibn Kaysan was of Persian origin, belonging to the Khawlani tribe of Himyar in Yemen.
He narrates from a group (of scholars).
From him, eminent figures such as al-Zuhri narrate.
He was very distinguished in knowledge and practice, and passed away in Makkah al-Mukarramah in 105 AH.
Rahimahullah ta'ala.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) set out for the conquest of Makkah during the month of Ramadan, and the people accompanying him were also fasting. It was submitted to him: The people are experiencing great hardship due to fasting, and they are watching you. The Messenger of Allah (sallallahu alayhi wa sallam) requested a cup of water and raised it towards his mouth in view of the people so that they would follow him in breaking the fast. Then, for the ease of the people, he broke his fast, because due to the weakness caused by fasting, there was a possibility of difficulty in facing the enemy.

(2)
There are several reasons for breaking the fast during travel, for example:
٭ A person who falls into hardship due to fasting.
٭ One who fears arrogance and self-admiration because of fasting.
٭ One who fears aversion and turning away from the concession (rukhsa).
In such circumstances, abandoning the fast is preferable.

The purpose of Imam Bukhari (rahimahullah) is that breaking the fast is not limited only to the aforementioned three reasons, but it may also be left for the sake of following and emulating (the Prophet), so that by following him, one is saved from all three of the aforementioned reasons; thus, doing so is also preferable and better. However, Ibn Abbas (radi Allahu anhu) has considered this only as a statement of permissibility, not as preferable or better.

We have already clarified this matter earlier.
(Fath al-Bari: 4/238)

Hadith Commentary:
Due to the treachery of the Quraysh, the Muslims were compelled to march upon the sacred city of Makkah with an army in the month of Ramadan in the 8th year of Hijrah. The Quraysh broke the treaty made in the 6th year by attacking the Banu Khuza‘ah, who were allies of the Prophet (sallallahu alayhi wa sallam) and with whom there was a pact not to attack. However, the Quraysh violated this pact in such a grievous manner that they annihilated the entire Banu Khuza‘ah.

These poor people fled and sought refuge in the Sacred Ka‘bah, pleading and crying out, “For the sake of your Allah, do not kill us.” The polytheists replied to them, “La ilaha al-yawm” (“Today, there is no god”). The forty survivors among these oppressed people went to the court of the Messenger (sallallahu alayhi wa sallam) and narrated the entire story of their destruction.

The Prophet (sallallahu alayhi wa sallam), in adherence to the treaty, to support the oppressed party, and to ensure the future protection of allied tribes, set out towards Makkah with a force of ten thousand.

After traveling two stages, he encountered Abu Sufyan ibn Harith ibn Abd al-Muttalib and Abdullah ibn Umayyah on the way, and they accepted Islam.

On this occasion, Abu Sufyan (radi Allahu anhu) recited the following verses with remarkable fervor and enthusiasm:

“La‘mru-ka inni hina ahmilu ra’yata
Li-taghliba khayl al-lat khayl Muhammad
Laka al-mudlij al-hayran azlama laylata
Fa-hadha awani hina huditu fahtadaytu
Hadani hadin ghayru nafsi wa dallani
Ila Allah man tarradduhu kullu mutarrid”

Translation: “By your life, in those days when I used to bear the banner in battle with the impure intention that the army of the worshippers of the idol Lat would overcome the army of Muhammad (sallallahu alayhi wa sallam), in those days I was like a hedgehog stumbling in the darkness of night. Now the time has come for me to receive guidance and to tread the straight path (of Islam). The true and rightful guide has granted me guidance (not my own self), and the path to Allah has been shown to me by that true guide whom I had always rejected due to my own error.”

Finally, on the 20th of Ramadan in the 8th year of Hijrah, the Prophet (sallallahu alayhi wa sallam) entered Makkah as a conqueror and declared a general amnesty for all the enemies of Islam.

On this occasion, he delivered this sermon:

“O people of Quraysh! Indeed, Allah has removed from you the pride and arrogance of the Age of Ignorance and its boasting over forefathers. People are from Adam, and Adam was created from dust.” Then the Messenger of Allah (sallallahu alayhi wa sallam) recited: «يا أَيُّهَا النَّاسُ إِنَّا خَلَقْناكُمْ مِنْ ذَكَرٍ وَأُنْثى وَجَعَلْناكُمْ شُعُوباً وَقَبائِلَ لِتَعارَفُوا إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقاكُمْ» the verse. “O people of Quraysh! O people of Makkah! What do you think I will do to you?” They replied, “Good. You are a noble brother and the son of a noble brother.” Then he said, “Go, for you are all free.” (Tabari)

O people of the family of Quraysh! Allah has today ended your ignorant pride and the arrogance of boasting over your forefathers. Listen! All people are the children of Adam, and Adam was created from dust. Then he recited this verse: “O people! We have created you from a single male and female, and made you into nations and tribes so that you may recognize one another. Indeed, the most honored of you in the sight of Allah is the most righteous among you.”

Then he said (O Quraysh!), “Go, for today you are all free; there is no reproach upon you today.”

The scattered events of this battle have been described by Imam Bukhari (rahimahullah) in the following chapters.

Hadith Commentary:
➊
The aforementioned journey of the Messenger of Allah (sallallahu alayhi wa sallam) took place on the occasion of the Conquest of Makkah, as clarified in previous narrations.
Imam Bukhari (rahimahullah) has therefore mentioned this narration in the context of the Battle of the Conquest of Makkah.
The Messenger of Allah (sallallahu alayhi wa sallam) was compelled to march upon Makkah due to the treachery of the Quraysh. Ultimately, on the 20th of Ramadan, he entered Makkah in a victorious manner and a general amnesty was declared for all the enemies of Islam.
After this, the Battle of Hunayn took place, then an attack was made on Autas, and after that, the siege of Ta’if continued for twenty-four days until the crescent of Dhu al-Qa’dah was sighted. Then he (sallallahu alayhi wa sallam) reached the place of Ji’ranah, donned the ihram for ‘umrah at night, performed ‘umrah, and then returned to Madinah al-Tayyibah.
➋
Imam Bukhari (rahimahullah) has mentioned selected events of the Conquest of Makkah, for which he has compiled ahadith under various headings in different ways.
And Allah knows best.

Hadith Commentary:
By mentioning this final chain of narration, the purpose of Imam Bukhari rahimahullah is to show that in this narration, Zuhri has explicitly stated hearing from ‘Ubaydullah, whereas in the previous narration, this explicitness is not present. In some copies, there is an additional phrase here.

Imam Bukhari said: The statement of Zuhri and those who share his view is that breaking the fast (iftar) is not permissible merely due to the anticipation of travel during Ramadan, and the last action of the Prophet sallallahu alayhi wa sallam should be taken as the basis.

That is, the last action of the Prophet sallallahu alayhi wa sallam is that he broke his fast after reaching Kudayd.

Thus, it is understood that if travel occurs during Ramadan, then breaking the fast (iftar) is permissible, and this ruling is established from the Qur’anic verse:
“And whoever is ill or on a journey, then (let them fast) a number of other days.” (al-Baqarah: 175)

By bringing this hadith here, the purpose of the absolute mujtahid, Imam Bukhari rahimahullah, is to show that the statement of the one who declared travel during Ramadan to be disliked (makruh) is not correct.

Today, on the 26th of Muharram, 1391 AH, I am beginning the revision at the residence of my sincere and beloved, Haji ‘Abd al-Ghaffar Sahib Tailor, in Danapur Patna.

May Allah the Exalted grant everyone success.

And may He bestow my respected brother with ever-increasing blessings of both worlds.

And may He accept his ongoing good deeds. Amin.

18 March 1971

Hadith Commentary:
➊
Some people consider traveling during the month of Ramadan to be disliked (makruh).
They claim that traveling in this month diminishes its sanctity.
Imam Bukhari rahimahullah has refuted this, stating that this position is without evidence; rather, it is established from the Messenger of Allah sallallahu alayhi wa sallam that he traveled during the month of Ramadan, therefore there is no harm in it.

➋
Since in the first chain of narration Imam Zuhri rahimahullah did not explicitly state that he heard (the hadith) from his teacher Ubaydullah, Imam Bukhari rahimahullah, at the end of the hadith, mentioned a second chain of narration.
In this chain, the hearing (sama‘) is explicitly stated.

➌
Kudayd is a location situated 90 kilometers from Makkah al-Mukarramah, between ‘Usfan and Khulays.
Nowadays, its name is Khams.
(: Mu‘jam al-Ma‘alim al-Jughrafiyyah fi al-Sirah al-Nabawiyyah, p. 263)

Hadith Commentary:
In the Noble Qur'an as well, there is a specific concession for the traveler: if he wishes, the traveler may refrain from fasting during travel, and after completing the journey, he should make up the missed fasts.

Hadith Commentary:
➊
From this hadith, it is understood that during travel, one may break the fast, as is stated in the Noble Qur’an:
“Whoever is ill or on a journey, then (he should fast) a number of other days.” ()
In this hadith, there is a refutation of those who say that if someone has started fasting at the beginning of Ramadan, then he should not break it (during travel). However, in this hadith, the final action of the Messenger of Allah (sallallahu alayhi wa sallam) is to break the fast during travel in Ramadan. And for the one who remains resident for the entire Ramadan, it is necessary to fast the days of Ramadan.

➋
In this hadith, Imam Bukhari (rahimahullah) wishes to clarify that the Messenger of Allah (sallallahu alayhi wa sallam) set out for the conquest of Makkah with an army of ten thousand, and at the time of departure, eight years had been completed since the migration from Makkah al-Mukarramah.

➌
It should be noted that in this hadith, the number of the army is mentioned as ten thousand, whereas the author of Maghazi has mentioned twelve thousand, which included the Muhajirun, Ansar, Aslam, Ghifar, Muzaynah, and Juhaynah tribes. The reconciliation between these two narrations is possible in this way: that the ten thousand were only the army from Madinah Tayyibah, and after that, an additional two thousand tribal members joined them.
And Allah knows best.
(Fath al-Bari: 7/8)

Hadith Commentary:
Imam Bukhari, by bringing this chapter, has indicated the weakness of the narration attributed to Ali (radi Allahu anhu) which states that if the crescent of Ramadan appears while a person is in a state of residence, then he cannot break his fast while traveling. The majority of scholars are opposed to this; they say that the statement of Allah, the Exalted, is absolute: ﴿فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ﴾ ( al-Baqarah: 184).

And it is established from the hadith of Ibn Abbas (radi Allahu anhuma) that the Messenger of Allah (sallallahu alayhi wa sallam), upon reaching Kudayd, did not fast, even though he had departed from Madinah on the tenth of Ramadan. Now, if a person makes the intention to fast while in residence, and then at any time during the day sets out on a journey, there is a difference of opinion as to whether it is permissible for him to break his fast or whether he must complete it. However, our Imam Ahmad ibn Hanbal (rahimahullah) and Ishaq ibn Rahwayh (rahimahullah) consider it permissible to break the fast. And Muzani used this hadith as proof for this, even though there is no proof for it in this hadith, because Kudayd is several stages away from Madinah.

(Wahidi)

Hadith Commentary:
(1)
No explicit ruling is stated in the title because the clarification was present in the hadith that was presented.
(2)
Some scholars hold the view that if a person sights the crescent of Ramadan while residing (not traveling), then he is not permitted to break his fast during travel. As evidence, a hadith narrated from Ali (radi Allahu anhu) is presented: Whoever enters Ramadan while in residence, then travels, it is not permissible for him to break his fast, because Allah the Exalted says:
﴿فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ﴾ (al-Baqarah: 2:195)
“Whoever among you witnesses the month, let him fast it.”
Imam al-Bukhari (rahimahullah) has, by means of this chapter heading, indicated the weakness of the aforementioned hadith, because the Messenger of Allah (sallallahu alayhi wa sallam) set out for the conquest of Makkah on the tenth of Ramadan.
This means that the Messenger of Allah (sallallahu alayhi wa sallam) sighted the crescent of Ramadan in Madinah Tayyibah, and after fasting a few days, began his journey.
Similarly, some scholars say that if dawn (fajr) breaks while one is in residence, then even if one travels during that day, it is not permissible to break the fast. However, from this hadith it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) broke his fast during travel after having begun the fast.
From this it is known that if one begins fasting and then sets out on a journey, it is not necessary to complete the fast during travel; rather, it may be broken.
(Fath al-Bari: 4/231)

Hadith Commentary: Benefits and Issues:
This hadith mentions the journey of the Conquest of Makkah. The Prophet sallallahu alayhi wa sallam continued traveling from Madinah while fasting. When he reached the place of ‘Usfan, which is a spring located 25 or 36 miles from Makkah al-Mu‘azzamah, and Makkah became near, he sallallahu alayhi wa sallam sensed the danger that a confrontation or battle might soon occur. Therefore, for the restoration of the Muslims’ strength and power, he sallallahu alayhi wa sallam deemed it appropriate that the fasts should not be observed. Thus, in order to show everyone and so that breaking the fast would not be burdensome for anyone, the Prophet sallallahu alayhi wa sallam drank water in front of everyone during the day.

From this, it is understood that if there is some benefit or wisdom in making up the fast (i.e., not fasting), then not fasting is preferable. However, if there is no benefit or wisdom in breaking the fast, then fasting is preferable.

Hadith Commentary:

Benefits and Issues:

There is a difference of opinion among the scholars regarding fasting or not fasting during travel.

➊ According to Sayyiduna Umar radi Allahu anhu, Ibn Umar radi Allahu anhuma, Abu Hurairah radi Allahu anhu, Zuhri rahimahullah, Nakha’i rahimahullah, and Ibn Zahir rahimahullah, it is not permissible to observe the obligatory fast during travel. If one does fast, it will not suffice, and its make-up (qada) will be obligatory during residence (hadr).

➋ According to Sa’id ibn al-Musayyib radi Allahu anhu, Ishaq rahimahullah, Awza’i rahimahullah, and Ahmad ibn Hanbal rahimahullah, breaking the fast (iftar) is preferable.

➌ If Ramadan begins while one is resident, and then he sets out on a journey, it is not permissible to break the fast.

➍ If a person is able to fast and there is no fear of hardship, difficulty, or harm from fasting, then according to Imam Abu Hanifah rahimahullah, Imam Malik rahimahullah, Imam Shafi’i rahimahullah, and the majority of scholars, fasting is preferable. However, if there is fear of hardship, difficulty, or harm from fasting, then not fasting is preferable.

➎ There is a choice whether to fast or not to fast.

➏ The action in which there is ease and facilitation is preferable. That is, if making up the fast (qada) later would be difficult, then fasting is preferable; if making up the fast later is easy and convenient, then that is preferable. This is the position of Umar ibn Abd al-Aziz rahimahullah and Ibn al-Mundhir rahimahullah. The correct view is that the circumstances and context should be considered: if there is a risk of confrontation with the enemy, or fasting during travel entails more hardship and difficulty than in residence, or there is fear of self-admiration (ujb) or showing off (riya’), or it becomes a burden and difficulty for others, or one does not give importance to the legal concession (rukhsa), or his action becomes an example for others, then not fasting is preferable. And if there is no fear of hardship, difficulty, or harm in fasting, or there is a risk of not being able to make up the fast later, or there is ease and convenience in fasting together with all companions, then fasting is preferable.

Hadith Commentary: Benefits and Issues: The event of the Conquest of Makkah occurred in 8 AH, and Kudayd is a spring located at a distance of forty-two miles from Makkah.

Benefits and Issues:
➊ This incident took place during the journey of the Conquest of Makkah.

➋ From this hadith, it is understood that if a person intends to fast (sawm) in the morning while on a journey, then due to a legitimate (shar‘i) excuse, if at any time he wishes to break his fast (iftar), he may do so.

This narration has already been discussed in detail previously. (See, narration: 2265) In that, the reason for breaking the fast during travel due to hardship was mentioned. In this chapter, it is stated that after that, until arriving in Makkah al-Mukarramah, the fast was not observed. Besides hardship, another reason for this was the possibility of battle in Makkah al-Mukarramah; therefore, the Prophet (sallallahu alayhi wa sallam) deemed it appropriate that the people should acquire some physical strength, and thus, by command, forbade them from fasting. Thus, it is as if, in specific circumstances, one may be prevented from fasting during travel.

Imam al-Nasa’i rahimahullah’s objective is to refute the opinion of the person who holds that a traveler is permitted to break the fast if Ramadan commences while he is already on a journey. The person for whom the beginning of Ramadan occurs while he is at home is not permitted to leave off fasting while traveling. Furthermore, a fast that is begun before the commencement of travel cannot be broken during the journey. Both of these points are refuted in the aforementioned hadith.

(1) This narration, along with its benefit, has already been mentioned previously. See Hadith 2291.

(2) In this narration, the place of breaking the fast is stated as Kudayd, which is between ‘Usfan and Qudayd. Therefore, this narration is not different from the other narrations. (See Hadith: 2292).

(3) The purpose of the chapter is that if a traveler prefers to fast during travel, it is not necessary for him to keep all the fasts; rather, he may keep some and not keep others. If he keeps them later, there is no harm in that.

It is understood that if there is severe hardship during travel, the fast may be broken. There is no expiation (kaffarah) for this; however, making up (qada) the fast will be required.

In the previous narrations, Qudayd is mentioned, and here, ‘Usfan is mentioned; there is no contradiction in this. Both locations are close to each other. It is possible that for the general announcement (informing the people) of breaking the fast, the Prophet (sallallahu alayhi wa sallam) drank at both places.

Benefit:
In any journey in which it is permissible to shorten the prayer (qasar), it is also permissible for the traveler to break the fast. Whether the journey is on foot or by riding, and whether the means of transport is a vehicle or an airplane, etc., and whether there is fatigue that makes fasting difficult or there is no fatigue. Whether hunger and thirst are experienced during the journey or not. This is because the Shariah has given an absolute allowance to shorten the prayer and to break the fast during travel, and has not placed any restriction regarding the type of conveyance, fatigue, hunger, thirst, etc.

The statement of Allah, the Exalted, is:
﴿ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۚ﴾ ()
“Whoever among you is ill or on a journey, then (let him fast) a number of other days.”

Furthermore, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah loves that His concessions be accepted just as He dislikes that His disobedience be committed.” (Musnad Ahmad: 2/108)

However, if there is no hardship in fasting and someone keeps the fast, then there is no harm in it. But if there is hardship, then one should avoid fasting.

Hadith Authentication:
[وأخرجه البخاري 1944، من حديث مالك به مختصراً ورواه الدارمي 1715، من حديث مالك به، ومسلم 1112، من حديث الزهري به]

Jurisprudential Explanation:
➊ During travel, both fasting and breaking the fast are permissible. If there is severe hardship in travel, then breaking the fast is preferable, and if it is easy, then fasting is better. There is a difference of opinion among the scholars on this issue, but this is the preferred view. And Allah knows best.
➋ In one narration, it is reported that Sayyidah Aisha radi Allahu anha said: "O Messenger of Allah! May my parents be sacrificed for you, you used to shorten the prayer and I used to pray it in full, you used to break the fast and I used to fast?" The Prophet sallallahu alayhi wa sallam said: "O Aisha! You have done well." [سنن النسائي: 121/3 ح 1457، وسنده صحيح]
● The criticism of this narration by Hafiz Ibn Taymiyyah is rejected.
➌ Sayyiduna Abdullah ibn Umar radi Allahu anhuma did not fast during travel. [الموطأ رواية يحييٰ 295/1 ح 663 و سنده صحيح]
Sayyidah Aisha radi Allahu anha used to fast during travel. [ابن ابي شيبه 16/3 ح 8980 سنده صحيح]
➍ The Prophet sallallahu alayhi wa sallam said: «إن شئت فصم وإن شئت فأفطر» "If you wish, then fast, and if you wish, then break the fast." [صحيح بخاري :1943، صحيح مسلم :1121، الاتحاف الباسم :465]

Note: By "al-Tahaf al-Basim" is meant the same book, i.e., the Muwatta of Imam Malik as narrated by Ibn al-Qasim, in which the text contains the version of the Muwatta as narrated by Imam Abdur Rahman ibn al-Qasim rahimahullah.

Benefit:
It is established from this hadith that breaking the fast during travel is permissible.