✿ Permission for Travelers and the Excused to Break the Fast, Obligation in Cases of Necessity ✿
Written by: Imran Ayyub Lahori
Fasting is permissible to be left by the traveler and others in similar situations. However, if there is a fear of danger to life or weakness in battle, then it becomes obligatory to break the fast.
➊ Narrated by ʿĀ’ishah رضي الله عنها:
The Prophet ﷺ said to Hamzah ibn ʿAmr al-Aslamī رضي الله عنه regarding fasting during travel:
"فإن شئت فصم وإن شئت فأفطر"
"If you wish, then fast, and if you wish, then break the fast."
[Bukhārī: 1943, Muslim: 1121, Abū Dāwūd: 2402, Tirmidhī: 711, Nasā’ī: 4/187, Ibn Mājah: 1662]
➋ Narrated by Abū al-Dardāʾ رضي الله عنه:
He said that they were with the Prophet ﷺ during a journey in Ramadan on a very hot day. Only the Prophet ﷺ and ʿAbdullāh ibn Rawāḥah رضي الله عنه were fasting.
[Bukhārī: 1954, Muslim: 1122, Abū Dāwūd: 2409, Ibn Mājah: 1663, Aḥmad: 5/194]
➌ Narrated by Anas رضي الله عنه:
He said, “We used to travel with the Messenger of Allāh ﷺ, and neither the fasting one criticized the one who broke his fast, nor did the one who broke his fast criticize the one who fasted.”
[Bukhārī: 1947, Muslim: 1118, Muwaṭṭaʾ: 23]
➍ Narrated by Hamzah ibn ʿAmr al-Aslamī رضي الله عنه:
The Prophet ﷺ said:
"هى رخصة من الله، فمن أخذ بها فحسن ومن أحب أن يصوم فلا جناح عليه"
"It is a concession from Allah. Whoever takes it, it is good. And whoever wishes to fast, there is no blame upon him."
[Muslim: 1121, Muwaṭṭaʾ: 1/295, Ṭayālisī: 1/189, Aḥmad: 3/494, Ḥākim: 1/433, Bayhaqī: 4/187, Abū Dāwūd: 2402]
➎ Narrated by Abū Saʿīd رضي الله عنه:
He said: "We traveled with the Prophet ﷺ in a state of fasting until we camped at a place where he ﷺ said, 'You are approaching your enemy, so breaking the fast will be better for you.'"
— Some fasted and some broke the fast. Later, the Prophet ﷺ said, "Indeed, you will launch an attack on your enemy in the morning, so breaking the fast is better for you, therefore break your fast."
— This was a command of obligation.
[Muslim: 1120, Aḥmad: 3/35, Abū Dāwūd: 2406, Ibn Khuzaymah: 2023]
From this, it becomes clear that both fasting and breaking the fast during travel are permissible.
In the narration where the Prophet ﷺ said regarding those who fasted during travel:
"أولئك العصاة، أولئك العصاة"
"They are the disobedient ones, they are the disobedient ones."
[Muslim: 114, Tirmidhī: 710, Nasā’ī: 4/177, Sharḥ Maʿānī al-Āthār: 2/65, Bayhaqī: 4/231, Ibn Khuzaymah: 2019]
The scholars of the majority (jumhūr) explain that this was specifically for those who disobeyed the Prophet’s ﷺ command to break the fast on that particular day.
[Subul al-Salām: 2/886]
Al-ʿAllāmah ʿAbd al-Raḥmān Mubārakpūrī رحمه الله states:
"The meaning of disobedience here refers to one who continues to fast while facing hardship."
[Tuḥfat al-Aḥwadhī: 3/453]
Additionally, in another narration:
"It was said to the Prophet ﷺ that fasting has caused hardship to the people."
— So he ﷺ broke his fast and called those who continued fasting disobedient.
[As mentioned by al-Ḥāfiẓ in Bulūgh al-Marām: 546]
In the narration:
"ليس من البر الصوم فى السفر"
"Fasting during travel is not righteousness."
[Bukhārī: 1946, Muslim: 1115, Abū Dāwūd: 2407, Nasā’ī: 4/175]
— This applies to someone for whom fasting during travel is difficult and burdensome, and still chooses to fast.
As for the narration:
"صائم رمضان فى السفر كالمفطر فى الحضر"
"Fasting in Ramadan during travel is like not fasting during residence"
— This narration is rejected and weak.
[Al-Ḍaʿīfah: 498, Ḍaʿīf Ibn Mājah: 498, Ibn Mājah: 1666]
It is established that both fasting and breaking the fast during travel are permissible.
The majority of scholars (jumhūr) are of this opinion.
[Al-Rawḍah al-Nadiyyah: 1/549, Nayl al-Awṭār: 3/200]
However, Imām Dāwūd Ẓāhirī رحمه الله and others hold that breaking the fast during travel is obligatory, and fasting in such a state is invalid.
They base this on the Hadith:
"عليكم برخصة الله التى رخص لكم فاقبلوها"
"Accept the concession granted to you by Allah."
[Ṣaḥīḥ Nasā’ī: 2132, Irwā’ al-Ghalīl: 4/53, Nasā’ī: 2260]
Note: This was specifically for the person upon whom fasting during travel was extremely difficult, as water was being sprinkled upon him under a shaded tree.
✔ Jumhūr (Mālik, Shāfiʿī, Abū Ḥanīfah):
— If there is no hardship, fasting is better.
— If hardship is anticipated, breaking the fast is better.
✔ Aḥmad ibn Ḥanbal رحمه الله:
— Breaking the fast is always better, regardless of hardship.
[Subul al-Salām: 2/886, Bidāyah al-Mujtahid: 2/165, Al-Fiqh al-Islāmī wa Adillatuh: 2/631, Al-Majmūʿ: 6/260, Al-Rawḍ al-Naḍīr: 3/134]
✔ Imām al-Shawkānī رحمه الله:
— If fasting is difficult, or causes harm, or a person fasts out of pride or showing off, then breaking the fast is better.
— Otherwise, fasting is preferable.
[Nayl al-Awṭār: 3/201]
✔ Some scholars say: Both options are equal.
✔ Others say: Choose the easier of the two.
[Subul al-Salām: 2/886, Tuḥfat al-Aḥwadhī: 3/453]
(Preferred Opinion): Imām al-Shawkānī رحمه الله's view aligns more closely with the narrations.
According to ʿAbd al-Raḥmān Mubārakpūrī رحمه الله, the opinion of the majority is stronger.
[Tuḥfat al-Aḥwadhī: 3/453]
Written by: Imran Ayyub Lahori❀ Concession for Travelers and the Excused
Fasting is permissible to be left by the traveler and others in similar situations. However, if there is a fear of danger to life or weakness in battle, then it becomes obligatory to break the fast.
◈ Narrations Related to the Traveler's Fast
➊ Narrated by ʿĀ’ishah رضي الله عنها:
The Prophet ﷺ said to Hamzah ibn ʿAmr al-Aslamī رضي الله عنه regarding fasting during travel:
"فإن شئت فصم وإن شئت فأفطر"
"If you wish, then fast, and if you wish, then break the fast."
[Bukhārī: 1943, Muslim: 1121, Abū Dāwūd: 2402, Tirmidhī: 711, Nasā’ī: 4/187, Ibn Mājah: 1662]
➋ Narrated by Abū al-Dardāʾ رضي الله عنه:
He said that they were with the Prophet ﷺ during a journey in Ramadan on a very hot day. Only the Prophet ﷺ and ʿAbdullāh ibn Rawāḥah رضي الله عنه were fasting.
[Bukhārī: 1954, Muslim: 1122, Abū Dāwūd: 2409, Ibn Mājah: 1663, Aḥmad: 5/194]
➌ Narrated by Anas رضي الله عنه:
He said, “We used to travel with the Messenger of Allāh ﷺ, and neither the fasting one criticized the one who broke his fast, nor did the one who broke his fast criticize the one who fasted.”
[Bukhārī: 1947, Muslim: 1118, Muwaṭṭaʾ: 23]
➍ Narrated by Hamzah ibn ʿAmr al-Aslamī رضي الله عنه:
The Prophet ﷺ said:
"هى رخصة من الله، فمن أخذ بها فحسن ومن أحب أن يصوم فلا جناح عليه"
"It is a concession from Allah. Whoever takes it, it is good. And whoever wishes to fast, there is no blame upon him."
[Muslim: 1121, Muwaṭṭaʾ: 1/295, Ṭayālisī: 1/189, Aḥmad: 3/494, Ḥākim: 1/433, Bayhaqī: 4/187, Abū Dāwūd: 2402]
➎ Narrated by Abū Saʿīd رضي الله عنه:
He said: "We traveled with the Prophet ﷺ in a state of fasting until we camped at a place where he ﷺ said, 'You are approaching your enemy, so breaking the fast will be better for you.'"
— Some fasted and some broke the fast. Later, the Prophet ﷺ said, "Indeed, you will launch an attack on your enemy in the morning, so breaking the fast is better for you, therefore break your fast."
— This was a command of obligation.
[Muslim: 1120, Aḥmad: 3/35, Abū Dāwūd: 2406, Ibn Khuzaymah: 2023]
From this, it becomes clear that both fasting and breaking the fast during travel are permissible.
❀ Clarification of a Particular Hadith
In the narration where the Prophet ﷺ said regarding those who fasted during travel:
"أولئك العصاة، أولئك العصاة"
"They are the disobedient ones, they are the disobedient ones."
[Muslim: 114, Tirmidhī: 710, Nasā’ī: 4/177, Sharḥ Maʿānī al-Āthār: 2/65, Bayhaqī: 4/231, Ibn Khuzaymah: 2019]
The scholars of the majority (jumhūr) explain that this was specifically for those who disobeyed the Prophet’s ﷺ command to break the fast on that particular day.
[Subul al-Salām: 2/886]
Al-ʿAllāmah ʿAbd al-Raḥmān Mubārakpūrī رحمه الله states:
"The meaning of disobedience here refers to one who continues to fast while facing hardship."
[Tuḥfat al-Aḥwadhī: 3/453]
Additionally, in another narration:
"It was said to the Prophet ﷺ that fasting has caused hardship to the people."
— So he ﷺ broke his fast and called those who continued fasting disobedient.
[As mentioned by al-Ḥāfiẓ in Bulūgh al-Marām: 546]
◈ “Fasting During Travel is Not Righteousness”
In the narration:
"ليس من البر الصوم فى السفر"
"Fasting during travel is not righteousness."
[Bukhārī: 1946, Muslim: 1115, Abū Dāwūd: 2407, Nasā’ī: 4/175]
— This applies to someone for whom fasting during travel is difficult and burdensome, and still chooses to fast.
As for the narration:
"صائم رمضان فى السفر كالمفطر فى الحضر"
"Fasting in Ramadan during travel is like not fasting during residence"
— This narration is rejected and weak.
[Al-Ḍaʿīfah: 498, Ḍaʿīf Ibn Mājah: 498, Ibn Mājah: 1666]
❀ Conclusion: Both Options Are Valid and Correct
It is established that both fasting and breaking the fast during travel are permissible.
The majority of scholars (jumhūr) are of this opinion.
[Al-Rawḍah al-Nadiyyah: 1/549, Nayl al-Awṭār: 3/200]
However, Imām Dāwūd Ẓāhirī رحمه الله and others hold that breaking the fast during travel is obligatory, and fasting in such a state is invalid.
They base this on the Hadith:
"عليكم برخصة الله التى رخص لكم فاقبلوها"
"Accept the concession granted to you by Allah."
[Ṣaḥīḥ Nasā’ī: 2132, Irwā’ al-Ghalīl: 4/53, Nasā’ī: 2260]
Note: This was specifically for the person upon whom fasting during travel was extremely difficult, as water was being sprinkled upon him under a shaded tree.
◈ Scholarly Views on What Is Better: Fasting or Breaking the Fast?
✔ Jumhūr (Mālik, Shāfiʿī, Abū Ḥanīfah):
— If there is no hardship, fasting is better.
— If hardship is anticipated, breaking the fast is better.
✔ Aḥmad ibn Ḥanbal رحمه الله:
— Breaking the fast is always better, regardless of hardship.
[Subul al-Salām: 2/886, Bidāyah al-Mujtahid: 2/165, Al-Fiqh al-Islāmī wa Adillatuh: 2/631, Al-Majmūʿ: 6/260, Al-Rawḍ al-Naḍīr: 3/134]
✔ Imām al-Shawkānī رحمه الله:
— If fasting is difficult, or causes harm, or a person fasts out of pride or showing off, then breaking the fast is better.
— Otherwise, fasting is preferable.
[Nayl al-Awṭār: 3/201]
✔ Some scholars say: Both options are equal.
✔ Others say: Choose the easier of the two.
[Subul al-Salām: 2/886, Tuḥfat al-Aḥwadhī: 3/453]
(Preferred Opinion): Imām al-Shawkānī رحمه الله's view aligns more closely with the narrations.
According to ʿAbd al-Raḥmān Mubārakpūrī رحمه الله, the opinion of the majority is stronger.
[Tuḥfat al-Aḥwadhī: 3/453]
