Salafi Research Institute SRI
Itihaf ul-Basim Fi Tahqiq Muwatta al-Imam Malik [Talkhis al-Qabisi] Riwayah Abdur Rahman ibn al-Qasim
Tahqiq, Takhrij, Sharh
Muhadith Zubair Ali Zai
Translated Abu Ubaydah
Translated, Checked & Additional Notes
Abu Hibban & Abu Khuzaimah Ansaari
Fasting Whilst Travelling Is An Option
Chapter of two (narrators whose names begin with the letter) Haa for both of them of Humayd at-Tawil from Anas: Six hadith
[147] From Malik from Humayd at-Tawil that Anas ibn Malik (Radi Allahu Anhu) said, “We once travelled with the Messenger of Allah (Sallalahu Alayhi Wa Sallam), in Ramadhan, and those who were fasting did not find fault with those who were not, and those who were not fasting did not find fault with those who were.”
[GRADING] – [IT’S CHAIN IS SAHIH]
[REFERENCES] – [BUKHARI]
Al-Muwatta (Yahya’s narration 1/295 hadith no.661, book 18, chapter 7, hadith no.23), at-Tamhid (2/169, and he said, “This hadith is [Muttasil Sahih] authentically connected), al-Istidhkar: (no.611)
Transmitted by Bukhari (no.1947) from the hadith of Malik, and Muslim (99/118) from the hadith of Humayd at-Tawil and he has clarified hearing from him with it.
[UNDERSTANDING FROM THE HADITH]
1) It is allowed to either fast or not fast whilst travelling. If one does not fast whilst travelling in Ramadhan then the individual should make up the missed fasts later on. It is more virtuous to not fast whilst travelling on the condition that it is severely hot and there are severe difficulties.
2) Also see hadith no.465
3) Abdullah Ibn Umar (Radi Allahu Anhu) did not fast whilst travelling. (Muwatta Imam Malik 1/295, hadith no.663 and it’s chain is [Sahih])
Whilst Urwah Ibn Zubair used to fast whilst travelling. (Muwatta Imam Malik 1/295, hadith no.664 and it’s chain is [Sahih])
4) If there are two allowable ways of carrying out a deed that have been established in the Sharia then one should not condemn the other person. (T.N. for example if person A is fasting whilst travelling and person B is not fasting whilst travelling, then person A should not condemn person B and vice versa, since both methods been established in the Sharia).
5) It is absolutely correct to refute those things which go against the Qur’an and Sunnah.
