Concession is given by Allah, in the Quran, to a traveller not to fast while travelling in Ramadan. Let us read to find out how the Holy Prophet Muhammad, on whom be peace practically interpreted that concession. Views of the various Imams of Islamic Jurisprudence are also discussed.
Quoting from the Quran we read as follows: "But whoso is sick or is on journey (Ala Safar) then he should fast the same number of other days" As is well established the entire Quran was revealed to the Prophet of Islam as his miracle. He is therefore the ultimate interpreter of the Quran.
His interpretations, verdicts and judgments on the practical injunctions constitute the Sunna (The Practices) that are binding on all followers up to the Judgment Day. In the above quoted verse the word Safar, meaning journey, has not been defined. In other words the minimum distance over which a traveler traverses that constitutes a journey has not been stipulated. Similarly, the Holy Prophet, on whom be peace, never specified it in his sunnat. A critical consideration of the word journey from the linguistic, practical and cultural viewpoints clearly shows that this term (journey) is composed of the following three factors: First, the length of the distance involved. Second, the intention of the traveler about to embark on the Journey. Third, the energy of the traveler. In support of these factors let me quote the following instances from the life of the Holy Prophet: That the Prophet embarked on a journey in Ramadan in which he observed the fast. Then they reached a place where the land was said to be covered with water. He then broke the fast. He did that for the fact that it would require extra energy to travel through that place. In other words more energy than what he estimated would be required taking that water-logged area into consideration. This would eat into his energy and further weaken him.
This instance clearly shows that energy forms an important factor in journeys and that the concession given takes deep cognizance of it. The following instance also endorses the importance of energy in the concession: "From Hardrat Jaabir Bin Abdullah, may Allah be pleased with him: "The Messenger of Allah, on whom be peace, was on a journey when he saw a crowd and a man who was being shaded from the sun. He asked: What is this? "
They replied: He is fasting '. He said: 'There is no virtue in fasting on journeys' (Bukhari). In Sahih Muslim the wording is as follows: "Beware of the concession that Allah has granted you." The Hadith as narrated in Bukhari and Muslim tell us that if in course of fasting while travelling the fast manifestly becomes unbearable then you should break it. If you refuse to break it, as shown in the case of the man being shaded from the sun, then the fasting loses its value. This is what the Prophet meant by the words: "There is no virtue in fasting during journeys:" You can here appreciate the fact that the words have special reference to the man in question and not to fasting whilst travelling in general. However, Imam Hanbali on the basis of this Hadith insists that if you are travelling you must not fast. Shi'as, I understand, also insists on not fasting on journeys. Hadrat Ahmad of Ahmadiyyat also insists on not fasting during journeys. On the other hand Shaafi, Maliki and Hanafi, May Allah be pleased with all of them, share the view that depending on your energy and other factors you may fast or not. Jaabir and Abu Sa'iid have reported as follows:
'We travelled with the Messenger of Allah, on whom be peace. Those fasting observed their fast, while those not fasting would break their fast by eating. Yet none of the two groups criticized each other." (Bukhari).
According to Hardrat Ayesha, wife of the Holy Prophet: "Hamza Bin Umra Al-Aslami, who used to fast a lot, asked the Prophet: 'Should I fast during journeys?' The Prophet replied. "If you wish fast and if you wish break it "(Bukhari, Muslim,Abu Damd)
According to Abu Dardaa : "We travelled with the Messenger of Allah, in Ramadan at a period in which the heat of the sun was very intebnse, till some of us would put their hands over our heads to protect them from the intense heat. None of us fasted except the Mesenger of Allah, on whom be peace, and Abdullah Bin Rawaaha" (Bukhari): According to Anas:" We were travelling in Ramadan with the Messenger of Allah. Those fasting never criticised those not fasting, whilst those not fasting never criticised those
fasting"(Bukhari). According to Hamza Bin Umra Aslami: "I asked the Messenger of Allah: I have sufficient energy to enable me fast during journeys . Is it sinful for me to fast? : The Prophet replied: It is a concession from Allah (the Merciful) whosever therefore accepts the concession and refrains from fasting has done an excellent deed. But whosever wishes to fast there is no sin on him" (Muslim, Nisai). Meaning to say that the concession is not obligatory, especially for a man full of energy to undertake the fasting.
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The Holy Prophet, on whom be peace, and the Companions, May Allah be pleased with them practiced the above verdict for not less than 23 years before they left the world. Will Allah, the All-Knowing, allow him wrongly practice a Quranic in junction without correcting him for all that length of time? The fact that Allah never corrected him is the irrefutable evidence that he was right.
Last but not the least when the traveler thinks that he is on journey then he is on journey and if not then he is not on journey. May Allah guide us. Holy Prophet Muhammed Zindabad!!!
Conclusion
You may fast or not depend on your energy, intention and the distance involved.
