Their evidence for this is the saying of Allah, Most High: “And whoever is ill or on a journey, then let him fast an equal number of other days.” [al-Baqarah 2:185] They argue that the phrase “an equal number” is the subject, with its predicate omitted; the implied meaning being: “then he must fast an equal number of other days.” The word “other” denotes a different set of days. They also cite the Prophet’s ﷺ statement: “Fasting while travelling is not an act of righteousness.” (1) If it is not an act of righteousness, they say, then it is a sin.

However, their view is weak. It is authentically established that the Prophet ﷺ fasted while travelling during Ramadan, and it is established that the Companions would fast while travelling in Ramadan: the one fasting would not find fault with the one breaking his fast, nor would the one breaking his fast find fault with the one fasting. (2) Likewise, in the hadith of Hamzah ibn ‘Amr al-Aslami, may Allah be pleased with him, he asked the Prophet ﷺ, saying: “This month comes upon me while I am travelling.” The Prophet ﷺ said to him: “If you wish, fast; and if you wish, break your fast.” (3)

Accordingly, what is meant by the verse is to explain the alternative: that he is to fast an equal number of other days—not that he is obliged to fast an equal number of other days.

Thus, the traveller is not required to fast, but he is required to make up the missed days, just like the sick person.