191 – “He would fast while on a journey and would also break the fast, and he would pray two rakʿahs that he never omitted, saying, ‘He would not add to them,’ meaning the obligatory prayer.”

Aṭ-Ṭaḥāwī transmitted it (1/333) and Aḥmad (1/402, 407) through the route of Ḥammād, from Ibrāhīm, from ʿAlqamah, from Ibn Masʿūd, as a marfūʿ report.

I say: Its chain is good and fulfils Muslim’s criteria. Ḥammād is Ibn Abī Sulaymān the jurist; although there is some criticism of him, it does not detract from this report. The ḥadith is certainly authentic in both of its parts. As for shortening the prayer, there are numerous well-known aḥadith from a group of Companions, so there is no need to prolong the discussion by listing them here. Concerning fasting while travelling, however, al-Ṣanʿānī in Subul al-Salām let slip a remark denying that the Prophet ﷺ ever observed an obligatory fast on a journey; he said (2/34):

“It is established from him ﷺ that he never completed a four-rakʿah prayer while travelling, nor did he fast an obligatory fast while on a journey!”

For this reason it is appropriate to cite some aḥadith that demonstrate the error of that denial. I say:

Reports of the Prophet’s ﷺ fasting while travelling come from a number of Companions: ʿAbdullāh ibn Masʿūd, ʿAbdullāh ibn ʿAbbās, Anas ibn Mālik, and Abū al-Dardāʾ.

1 – The report of Ibn Masʿūd is the one just mentioned.

2 – As for the report of Ibn ʿAbbās, Abū Dāwūd al-Ṭayālisī said (1/190):

“We were narrated to by Sulaymān (that is, Ibn Muʿādh al-Ḍabbī) from Sammāk, from ʿIkrimah, from Ibn ʿAbbās, marfūʿ, with the first half of it.”

This chain is sound; its narrators are those of Muslim, and he recorded it in his Ṣaḥīḥ (3/