Abu Muhammad’s view is based on the well-known principle that whatever is prohibited in itself is not valid if performed. Thus, if we hold that it is prohibited, then the dictates of the legal principles are that, should he fast, it does not count for him, because he has performed a fast that is forbidden—like fasting on the Days of Tashriq and the two Eid days: it is neither lawful nor valid. From this, we recognize the error of some striving sick people for whom fasting is difficult and may even cause them harm, yet who refuse to break their fast. We say: such people have erred by not accepting Allah’s generosity and His concession, and by harming themselves. Allah, exalted is He, says: “And do not kill yourselves.” [al-Nisa’ 4:29]

And for a traveller who may shorten...

His statement, “And for a traveller who may shorten,” means that it is recommended for a traveller who is permitted to shorten the prayer to break his fast. This is one whose journey reaches the distance at which shortening the prayer is permitted. As for one travelling a short distance, he may not break his fast. According to the authoritative position of the madhhab and the view of the majority of scholars, the distance for shortening is estimated as a purposeful two-day camel journey, equivalent to sixteen farsakhs. In kilometres, this is approximately eighty-one kilometres and three hundred and seventeen metres, though this is an approximation rather than an exact limit. Accordingly, if a person intends to travel this distance, he is permitted to shorten his prayer, and it is then recommended for him to break his fast.

If someone asks: What is the ruling if a traveller fasts?

The answer is that the scholars differed, may Allah have mercy on them: is breaking the fast superior, is fasting disliked, or is fasting prohibited? According to Abu Muhammad’s view, fasting is prohibited (1), and if he fasts, it does not count for him. However, this view is far from correct, because this matter falls under the category of a concession.