{"id":6920,"date":"2019-05-07T19:18:16","date_gmt":"2019-05-07T23:18:16","guid":{"rendered":"https:\/\/www.fiqhulislam.com\/?p=6920"},"modified":"2019-05-07T19:18:16","modified_gmt":"2019-05-07T23:18:16","slug":"fasting-on-a-journey","status":"publish","type":"post","link":"https:\/\/www.fiqhulislam.com\/?p=6920","title":{"rendered":"Fasting on a Journey"},"content":{"rendered":"\n

[In al-Mughn\u012b<\/i>, al-Muwaffaq al-D\u012bn Ab\u012b Mu\u1e25ammad Abdull\u0101h ibn A\u1e25mad ibn Mu\u1e25ammad ibn Qud\u0101mah al-\u1e24anbal\u012b \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647] said, \u201cWhen one travels during a day of Ramadh\u0101n are they allowed to break that day\u2019s fast? There are two reports [from Im\u0101m A\u1e25mad \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647] concerning this, the more authentic being that is it permissible. This is the statement of c<\/sup>Amr ibn Shar\u1e25b\u012bl, al-Shac<\/sup>b\u012b, Is\u1e25\u0101q, D\u0101w\u016bd, and Ibn al-Mundhir. The second report is that it is not allowed for the individual to break their fast. This is the statement of Mak\u1e25\u016bl, al-Zuhr\u012b, Ya\u1e25y\u0101 al-An\u1e63\u0101r\u012b, M\u0101lik, al-Awz\u0101c<\/sup>\u012b, Sh\u0101fic<\/sup>\u012b, and A\u1e63\u1e25\u0101b al-R\u0101\u2019\u012b<\/i> [i.e. the A\u1e25n\u0101f<\/i>]. This is because fasting is an act of worship that changes due to residence and travel. When these two states [i.e. residence and travel] come together during [a fast] the ruling of [being in] residence dominates, as in the case of \u1e63al\u0101h.\u201d

He further says, \u201cOur evidence is what c<\/sup>Ubayd ibn Jubayr narrated: I was sailing with Ab\u016b Bu\u1e63rah al-Ghif\u0101r\u012b [may All\u0101h be pleased with him] on a ship from Fus\u1e6d\u0101\u1e6d [to Alexandria] during the month of Ramadh\u0101n. [We] raised anchor, and sometime later his breakfast was brought, but he had not passed the houses so that one could call it a journey.\u00a0<\/span><\/p>\n

He [told me]: Come near [to the food, and eat with us].\u00a0<\/span><\/p>\n

I responded: Don\u2019t you see the houses?<\/p>\n

Abu Bu\u1e63rah asked: Do you have some distaste for the sunnah of the Mesenger of All\u0101h \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648 \u0633\u0644\u0645?\u201d (Ab\u016b D\u0101w\u016bd [\u0643\u062a\u0627\u0628 \u0627\u0644\u0635\u064a\u0627\u0645\u060c \u0628\u0627\u0628 \u0645\u062a\u0649 \u064a\u0641\u0637\u0631 \u0627\u0644\u0645\u0633\u0627\u0641\u0631 \u0625\u0630\u0627 \u062e\u0631\u062c])<\/p>\n

And [also that which is narrated] from Mu\u1e25ammad ibn Kac<\/sup>b:

\u2018I came to Anas ibn M\u0101lik [may All\u0101h be pleased with him] during the month of Ramadh\u0101n. He had intentions to travel [somewhere], and his riding camel had been prepared and he had put on his traveling clothes. Suddenly, he called for food, and ate [it]. I asked him: [Is this a] sunnah? He replied: [This is a] sunnah.\u2019 (Tirm\u012bdh\u012b [\u0622\u0628\u0648\u0627\u0628 \u0627\u0644\u0635\u0648\u0645, \u0628\u0627\u0628 \u0645\u0646 \u0623\u0643\u0644 \u062b\u0645 \u062e\u0631\u062c \u0633\u0641\u0631\u0627], and he classified it as \u1e24asan \u1e62a\u1e25\u012b\u1e25)

Since [travel] is one of the two text based [reasons] for breaking one\u2019s fast, when it occurs during the course of the day it makes it permissible [to break one\u2019s fast] similar to sickness. However, it is not permissible for one to break their fast until they put the houses behind them and come out from the midst of [the town\u2019s] buildings. al-\u1e24asan said: One can break their fast in their house on the day they intend to leave, if they wish. Something similar is reported from \u2018A\u1e6d\u0101. Ibn Abdul-Bar said: al-Hasan\u2019s view is sh\u0101dh<\/i>, and it\u2019s opposite has [also] been narrated from him.\u201d

I [i.e.\u00a0Im\u0101m Zafar A\u1e25mad al-Uthm\u0101n\u012b<\/a> \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647] say: Do you think that Abu Ba\u1e63rah is an evidence for al-\u1e24asan just like the narration of Anas (may All\u0101h be pleased with both of them)?\u00a0<\/span><\/p>\n

If so, [know that] Abu Ba\u1e63rah called [what he was on a] journey while he had not passed the houses, and [Im\u0101m] A\u1e25mad does not consider this to be permissible. [As for] the narration of Anas [it] is clear on the fact that one can break their fast at home before setting out.\u00a0<\/span><\/p>\n

Interpreting this as [Anas] having come out of the town and being [completely] outside of it when Mu\u1e25ammad ibn Kac<\/sup>b came to him at that residence is an addition [to the narration] that has no proof [for it].<\/p>\n

Making deductive analogy of travel on sickness is inappropriate because travel does not resemble sickness. Travel is an action one does, and is self-imposed by the individual, while sickness is something that happens to one involuntarily and thus one is excused, [and this is not the case] with travel which is [something] voluntary.<\/p>\n

If one were in \u1e63al\u0101h<\/em> and became sick, it is permissible for them to pray sitting, but if one were praying in the open space of a town, while a resident, and then made intentions to travel while one was making \u1e63al\u0101h, one cannot shorten [one’s prayer].<\/p>\n

As for the statement of al-Muwaffaq, \u201cTheir deductive analogy on \u1e63al\u0101h<\/em> is not sound since fasting is distinct from \u1e63al\u0101h<\/em> due to the fact that \u1e63al\u0101h<\/em> must be completed because of its intention as opposed to fasting,\u201d(3:20) this is the core of the disagreement since, according to us, [the necessity of] completing one’s fast is due to the intention. If one breaks their fast then they must make it up because of the general nature of His, Exalted is He, statement, \u201cAnd do not nullify your good deeds,\u201d1<\/sup> fasting being one of those good deeds.

The response to the opposition\u2019s evidence<\/strong><\/p>\n

The response to the narrations of Abu Ba\u1e63rah and Anas (may All\u0101h be pleased with both of them) is that they did not intend to fast those days and got up in the morning having resolved not to fast because [they were] traveling. When this is the case there is no problem with eating at home and inside of town.<\/p>\n

In al-Fat\u1e25<\/i>, al-Mu\u1e25aqqiq [Kam\u0101l al-D\u012bn Mu\u1e25ammad ibn c<\/sup>Abdul-W\u0101\u1e25id al-\u1e24anaf\u012b \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647] said: Know that the traveller\u2019s allowance to break their fast is for when they did not intend to fast. When they made intentions to fast during the night, and they woke up in the morning without breaking [this] resolution before Fajr, they became a person who was fasting, thus it is not permissible for them to break their fast that day. However, if they do [break their fast] there is no expiation (kaf\u0101rah) to be made.2<\/sup>

Source: A\u1e25k\u0101m al-Qur\u2019\u0101n\u00a0<\/em>of Mu\u1e25addith Thufur A\u1e25mad al-Uthm\u0101n\u012b, D\u0101r al-Qur’\u0101n wa al-c<\/sup>Ulum al-Isl\u0101miyyah, 1:219-220<\/p>\n

\n

[1]:\u00a0Surah Mu\u1e25ammad, \u0100yah: 33
[2]:\u00a0Fat\u1e25 al-Qad\u012br<\/em>, D\u0101r al-Kutub al-c<\/sup>Ilmiyyah, 2:370<\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":8,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_editorskit_title_hidden":false,"_editorskit_reading_time":0,"_editorskit_is_block_options_detached":false,"_editorskit_block_options_position":"{}","footnotes":""},"categories":[3,8,98,67,21],"tags":[],"class_list":["post-6920","post","type-post","status-publish","format-standard","hentry","category-fiqh","category-quran","category-ramadhan","category-sawm-fasting","category-tafseer","wpcat-3-id","wpcat-8-id","wpcat-98-id","wpcat-67-id","wpcat-21-id"],"_links":{"self":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/6920","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/users\/8"}],"replies":[{"embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=6920"}],"version-history":[{"count":0,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=\/wp\/v2\/posts\/6920\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=6920"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=6920"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.fiqhulislam.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=6920"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}