The evidence for this is that the Companions of the Prophet would both fast and refrain from fasting while travelling with the Prophet, and neither would the one who fasted criticize the one who broke his fast, nor would the one who broke his fast criticize the one who fasted. (1) The Prophet himself would also fast.

Thus, the correct view is that a traveller may be in one of three states:

First: fasting holds no advantage for him over breaking the fast, nor does breaking the fast hold any advantage over fasting. In this case, fasting is better for him, for the following reasons:

First, this was the practice of the Messenger of Allah. Abu al-Darda’ said: “We were with the Prophet during Ramadan on an intensely hot day, such that one of us would place his hand upon his head because of the severe heat. None of us was fasting except the Messenger of Allah and Abdullah ibn Rawahah.” (2) Fasting was not difficult for the Messenger of Allah in this case, because he would only do that which was gentler and better.

Second, it more quickly discharges one’s obligation, since making up the fasts is deferred.

Third, it is generally easier for the legally accountable person, since fasting and breaking the fast along with other people is easier than beginning to fast afterwards, as experience and common knowledge confirm.

Fourth, he attains the virtuous time, namely Ramadan. Ramadan is superior to other times because it is the time in which fasting is obligatory. For these reasons, the view held by al-Shafi‘i, may Allah have mercy on him, is preponderant: fasting is better for one for whom fasting and breaking the fast are equal.

Second: breaking the fast is gentler for him. In this case, we say that