صحيح مسلم
Muslim
كتاب الصيامThe Book of Fasting
باب جَوَازِ الصَّوْمِ وَالْفِطْرِ فِي شَهْرِ رَمَضَانَ لِلْمُسَافِرِ فِي غَيْرِ مَعْصِيَةٍ إِذَا كَانَ سَفَرُهُ مَرْحَلَتَيْنِ فَأَكْثَرَ وَأَنَّ الأَفْضَلَ لِمَنْ أَطَاقَهُ بِلاَ ضَرَرٍ أَنْ يَصُومَ وَلِمَنْ يَشُقُّ عَلَيْهِ أَنْ يُفْطِرَ:Chapter: It is permissible to fast or not to fast during Ramadan for one who is travelling for no sinful purpose, if his journey is two stages or further. But it is better for the one who is able to fast without suffering any harm to do so, and the one for whom it is difficult may break the fast
Hadith 1115
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَمُحَمَّدُ بْنُ الْمُثَنَّى ، وَابْنُ بَشَّارٍ جَمِيعًا ، عَنْ مُحَمَّدِ بْنِ جَعْفَرٍ ، قَالَ أَبُو بَكْرٍ : حَدَّثَنَا غُنْدَرٌ ، عَنْ شُعْبَةَ ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ سَعْدٍ ، عَنْ مُحَمَّدِ بْنِ عَمْرِو بْنِ الْحَسَنِ ، عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا ، قَالَ : كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي سَفَرٍ ، فَرَأَى رَجُلًا قَدِ اجْتَمَعَ النَّاسُ عَلَيْهِ ، وَقَدْ ظُلِّلَ عَلَيْهِ ، فَقَالَ : " مَا لَهُ ؟ " ، قَالُوا : رَجُلٌ صَائِمٌ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَيْسَ مِنَ الْبِرِّ أَنْ تَصُومُوا فِي السَّفَرِ " ،
Jabir bin 'Abdullah (Allah be pleased with both of them) reported that in the course of a journey Allah's Messenger (ﷺ) saw a man, people crowding around him and providing him a shade. Upon this he (the Holy Prophet) said: What is the matter with him? They said: He is a person observing fast. Whereupon the Messenger of Allah (ﷺ) said: It is no righteousness that you fast on journey.
• • •
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ ، حَدَّثَنَا أَبِي ، حَدَّثَنَا شُعْبَةُ ، عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ ، قَالَ : سَمِعْتُ مُحَمَّدَ بْنَ عَمْرِو بْنِ الْحَسَنِ يُحَدِّثُ ، أَنَّهُ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا يَقُولُ : رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَجُلًا بِمِثْلِهِ ،
'Amr bin al-Hasan is reported to have said that he heard Jabir bin 'Abdullah (Allah be pleased with both of them) as saying that the Messenger of Allah (ﷺ) saw a man. The rest of the hadith is the same as mentioned above.
• • •
وحَدَّثَنَاه أَحْمَدُ بْنُ عُثْمَانَ النَّوْفَلِيُّ ، حَدَّثَنَا أَبُو دَاوُدَ ، حَدَّثَنَا شُعْبَةُ بِهَذَا الْإِسْنَادِ نَحْوَهُ ، وَزَادَ قَالَ شُعْبَةُ : وَكَانَ يَبْلُغُنِي عَنْ يَحْيَى بْنِ أَبِي كَثِيرٍ ، أَنَّهُ كَانَ يَزِيدُ فِي هَذَا الْحَدِيثِ ، وَفِي هَذَا الْإِسْنَادِ أَنَّهُ قَالَ : " عَلَيْكُمْ بِرُخْصَةِ اللَّهِ الَّذِي رَخَّصَ لَكُمْ " ، قَالَ : فَلَمَّا سَأَلْتُهُ لَمْ يَحْفَظْهُ .
This hadith has been narrated on the authority of Shu'bah with the same chain of transmitters but with this addition that he (the Holy Prophet) said: "Take advantage of the concession of Allah Who Wanted it to you." When he (one of the narrators) asked him (the other one, Yahya bin Abi Kathir) he did not retain it in his mind.
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Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
From this hadith, those people have derived evidence who consider breaking the fast (iftar) necessary during travel.
The opponents say that what is meant by this is only when fasting during travel causes hardship; in such a situation, breaking the fast is, by consensus, superior.
From this hadith, those people have derived evidence who consider breaking the fast (iftar) necessary during travel.
The opponents say that what is meant by this is only when fasting during travel causes hardship; in such a situation, breaking the fast is, by consensus, superior.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1946
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The Ahl al-Zahir have taken evidence from this hadith that it is not permissible to fast while traveling. If someone does fast, that fast will not be valid. However, this hadith pertains to a specific individual upon whom shade was provided and who had reached the brink of destruction. On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“There is no virtue in fasting in such a state that the fasting person’s life is endangered, especially when Allah, the Exalted, has granted a concession to break the fast in such circumstances. For such a person, it is better to leave the fast.”
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The one who fasts during travel in Ramadan is like the one who breaks the fast while residing (not traveling).”
(Sunan Ibn Majah, Kitab al-Siyam, Hadith: 1666)
This narration is munkar (denounced) and weak.
(Silsilat al-Ahadith al-Da‘ifah, Hadith: 498)
(2)
In a narration of Sahih Muslim, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) set out from Madinah Tayyibah for the conquest of Makkah during Ramadan. He was in a state of fasting. When he reached the place of Kura‘ al-Ghamim, it was said to him that fasting had become very difficult for the people and they were looking towards you. The Messenger of Allah (sallallahu alayhi wa sallam) called for a cup of water after ‘Asr and drank it in front of the people. After that, it was reported to him that some people had not broken their fast. He said:
“These are the disobedient ones, these are the disobedient ones.”
(Sahih Muslim, Kitab al-Siyam, Hadith: 2610(1114))
The meaning of this hadith is also that when fasting becomes a cause of hardship, it should be left during travel.
(1)
The Ahl al-Zahir have taken evidence from this hadith that it is not permissible to fast while traveling. If someone does fast, that fast will not be valid. However, this hadith pertains to a specific individual upon whom shade was provided and who had reached the brink of destruction. On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“There is no virtue in fasting in such a state that the fasting person’s life is endangered, especially when Allah, the Exalted, has granted a concession to break the fast in such circumstances. For such a person, it is better to leave the fast.”
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“The one who fasts during travel in Ramadan is like the one who breaks the fast while residing (not traveling).”
(Sunan Ibn Majah, Kitab al-Siyam, Hadith: 1666)
This narration is munkar (denounced) and weak.
(Silsilat al-Ahadith al-Da‘ifah, Hadith: 498)
(2)
In a narration of Sahih Muslim, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) set out from Madinah Tayyibah for the conquest of Makkah during Ramadan. He was in a state of fasting. When he reached the place of Kura‘ al-Ghamim, it was said to him that fasting had become very difficult for the people and they were looking towards you. The Messenger of Allah (sallallahu alayhi wa sallam) called for a cup of water after ‘Asr and drank it in front of the people. After that, it was reported to him that some people had not broken their fast. He said:
“These are the disobedient ones, these are the disobedient ones.”
(Sahih Muslim, Kitab al-Siyam, Hadith: 2610(1114))
The meaning of this hadith is also that when fasting becomes a cause of hardship, it should be left during travel.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1946
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ For the person who cannot bear the hardship of fasting while traveling and experiences distress from fasting, it is obligatory (wajib) and preferable for him to break his fast.
➋ Otherwise, it is also established from the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum that they kept the fast while traveling.
➊ For the person who cannot bear the hardship of fasting while traveling and experiences distress from fasting, it is obligatory (wajib) and preferable for him to break his fast.
➋ Otherwise, it is also established from the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum that they kept the fast while traveling.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2407
Hafiz Muhammad Ameen
Such a fast “of this kind” by which other people also remain in difficulty—someone removes clothing, someone sprinkles water, and so on.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 2264
