a journey is like one who does not fast while resident, and that if he fasts, his fast does not discharge his obligation; rather, he must make it up. This view is reported from ‘Abd al-Rahmān ibn ‘Awf, Abū Hurayrah, and other early Muslims, and it is the position of the Zāhirī school.

The two Sahīh collections report that the Prophet—may Allah bless him and grant him peace—said:

“It is not righteousness to fast while traveling.”

However, the position of the four imams is that a traveler may either fast or refrain from fasting. As reported in the two Sahīh collections, Anas said:

“We used to travel with the Prophet—may Allah bless him and grant him peace—during Ramadan. Some of us fasted and others did not. Those who fasted did not criticize those who did not, nor did those who did not fast criticize those who did.”

Allah Most High says:

“And whoever is ill or on a journey must make up an equal number of days later. Allah intends ease for you and does not intend hardship for you.”

The Musnad reports that the Prophet—may Allah bless him and grant him peace—said:

“Allah loves His concessions to be taken, just as He dislikes being disobeyed.”

The Sahīh reports that a man said to the Prophet—may Allah bless him and grant him peace—“I am a man who fasts frequently. Should I fast while traveling?” He replied, “If you refrain from fasting, that is good; and if you fast, there is no harm.”

Another hadith states:

“The best among you are those who shorten their prayers and refrain from fasting while traveling.”

As for the length of the journey that permits shortening the prayers and refraining from fasting, the position of Mālik, al-Shāfi‘ī, and Ahmad is that it is two days’ travel at a moderate pace by camel or on foot. This amounts to sixteen parasangs, such as the distance between Mecca and ‘Usfān, or between Mecca and Jeddah.

Abū Hanīfah said: A journey of