560 – It is narrated from Ḥamzah ibn ʿAmr al-Aslamī (may Allah be pleased with him) that he said, “Messenger of Allah, I feel I have the strength to fast while travelling; is there any sin upon me?” The Messenger of Allah ﷺ replied, “It is a rukhsah (concession) from Allah; whoever takes advantage of it, that is good, and whoever prefers to fast, there is no sin upon him.” Muslim recorded the report, and its original wording is found in the agreed-upon narration from ʿĀʾishah stating that Ḥamzah ibn ʿAmr asked ⦗1⦘.
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Glossary of the ḥadith:
• “It is a rukhsah”: the pronoun refers back to the substance of the question, considered from the angle of the reply. Lexically, rukhsah denotes facilitation and ease; technically, it is a ruling that departs from a legal proof on account of a stronger, overriding circumstance.
• “junāḥ”: with a ḍammah on the jīm, a light nūn, and ending with an un-dotted hāʾ. Al-Muḥīṭ says it is a Persian loanword meaning “sin.” The Almighty says, “there is no sin upon him” (Q 2:158), that is, no blame and no sin.

Lessons derived from the two ḥadiths:
1 – The two reports show the permissibility of breaking the Ramadan fast while travelling and that this is a divine concession, as indicated by the noble verse: “Whoever is ill or on a journey—then let him fast an equal number of other days; Allah intends ease for you and does not intend hardship for you” (Q 2:185). Ease and facilitation for the servants are among the Lord’s objectives in matters of religion.
2 – They likewise demonstrate the permissibility of fasting while travelling, its validity, and that it suffices for the one who observes it.