it was lawful and permissible. An obligation is discharged by performing a lawful, permissible form of the act, provided one fulfils what has been commanded.

What is meant is that fasting specifically while travelling is not an act of righteousness. This is like someone who fasts and makes himself thirsty by eating salty food, or fasts while exposing himself to the sun. One would say, “Fasting in the sun is not righteousness.” Hence Sufyān ibn ‘Uyaynah said, “It means that someone who fasts is no more righteous than someone who does not.”

This indicates that not fasting is preferable, since it was the later of the Prophet’s two practices (may Allah bless him and grant him peace): he initially fasted while travelling, then refrained from fasting while travelling. Whoever thinks that fasting while travelling detracts from one’s religion is a misguided innovator. If he fasts in this manner, believing that fasting is obligatory for him and that breaking the fast is forbidden, a group of earlier and later scholars have instructed him to repeat the fast.

It is authentically reported from the Prophet (may Allah bless him and grant him peace):

“Hamzah ibn ‘Amr asked him, saying, ‘I am a man who fasts frequently. May I fast while travelling?’ He replied, ‘If you do not fast, that is good; and if you fast, there is no harm.’”

Thus, if a traveller chooses whichever is easier for him—fasting immediately or postponing it—he has done well, for Allah intends ease for us and does not intend hardship for us.

If, however, fasting while travelling is harder for him than postponing it, then postponing it is preferable. For it is reported in al-Musnad that the Prophet (may Allah bless him and grant him peace) said:

“Allah loves His concessions to be accepted, just as He hates to be disobeyed.”

One of the scholars—either Ibn Khuzaymah or someone else—also included it in his Sahīh. These Sahīh collections rank below the two Sahīhs of al-Bukhārī and Muslim.