Blessing Of Ramzan: Sharia Guidelines for Travelers During Ramadan

Definition of travelling

It is also permissible to miss a fast whilst one is travelling. Keep the distance of journey in mind. According to the research of Imām-e-Ahl-e-Sunnat A'lā Ḥaḍrat Maulānā Shāh Aḥmad Razā K͟hān رَحْمَةُ اللّٰه عَلَيْه 'By Sharī'ah, the distance of a journey is 57½ miles (almost 92km). Therefore, whoever leaves the vicinity of his city or village with the intention of travelling for the above-mentioned distance will be regarded a traveller. By Sharī'ah, he can miss fast and make up for it later and he has to offer Ṣalāh (with 'Qaṣr'). A traveller can fast, but he will have to reduce his four Rak'āt Ṣalāh to two Rak'āt (it is Wājib for him to do so), not doing this is a sin. If someone is unaware of this ruling and offers four Rak'āt, he is Wājib for him to offer two Rak'āt with the intention of Qaṣr. (Derived from Fatāwā Razawiyyah referenced, pp. 270, vol. 8)

Therefore, all such four Rak'āt-Ṣalāh offered without Qaṣr (reduction) during the journey due to ignorance will have to be repeated with two Rak'āt with the intention of 'Qaṣr' (calculate all such Ṣalāh and offer them). However, a traveller will have to offer four Rak'āt if he offers his Ṣalāh following a resident (non traveller) Imām. There is no need to repeat Sunnah and Witr. The ruling of 'Qaṣr' only applies to the Farḍ Rak'āt of Ẓuhr, 'Aṣr and 'Ishā: two Rak'āt will be offered instead of four. The Sunnah and Witr Ṣalāh will be offered as usual without any reduction.

After reaching the destination, if there is the intention to stay over there for a period of less than 15 days he will remain a traveller and the ruling that applies to a traveller will apply to him. However, if he intends to stay there for 15 days or more than 15 days the ruling of a traveller will no longer apply to him and he will be regarded a resident ('Muqīm') therefore he will have to fast and offer Ṣalāh completely.

To learn the detailed rulings regarding 'travelling' please refer to Bahār-e-Sharī'at, part 4: Chapter of a Traveller.

Slight illness is not a valid exemption

If someone is severely ill and there is a high probability that his illness will prolong or recovery will be delayed as a result of fasting, he is allowed to miss his fast in this case (further details to follow).

Unfortunately, it is observed these days that people miss fasts or, Allah عَزَّوَجَلَّ forbid, even break fasts having started them due to minor cold, fever and headaches. One should never do so. If someone misses a single fast without a valid exemption, he will not be able to regain its blessings even if he spends the rest of his life fasting.

Dear Islamic brothers! Three blessed Ahadis are presented before we look at the detailed rulings about the exemptions for missing fasts.

One has a choice to fast or not in journey

1. Mother of the believers, Sayyidatunā 'Āishah Ṣiddīqah رَضِیَ اللّٰهُ عَنْهَا has said that Sayyidunā Ḥamzah Bin 'Amr Aslamī رَضِیَ اللّٰهُ عَنْهُ used to fast in abundance. He asked the Beloved and Blessed Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم 'Shall I fast during journey?' He صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied, 'You have the choice whether to fast or not.' (Ṣaḥīḥ Bukhārī, pp. 640, vol. 1, Hadis 1943)
2. Sayyidunā Abū Sa'id K͟hudrī رَضِیَ اللّٰهُ عَنْهُ has said, 'We set out for Jihad with the Holy Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم on the 16th of Ramadan; some of us fasted whereas some didn't. Those who fasted didn't object to those who didn't fast and vice versa.' (Sahih Muslim, pp. 564, Hadis 1116)

3. Sayyidunā Anas Bin Mālik Ka'bī رَضِیَ اللّٰهُ عَنْهُ has narrated that the Beloved and Blessed Prophet صَلَّى اللّٰهُ عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, 'Allah عَزَّوَجَلَّ has reduced the Ṣalāh of a traveller by half (the 4 Rak'āt Ṣalāh will be offered as 2 Rak'āt) and exempted travellers and breast feeding and pregnant women from fasting (they are allowed to miss their fasts and make up for them later).' (Jāmi' Tirmiżī, pp. 170, vol. 2, Hadīš 715)

33 Points about exemptions for not having fast

[Remember that one will have to keep Qaḍā fast for every missed fast after relief from the compulsion].

1. A traveller has the choice whether to fast or not. (Rad-dul-Muḥtār, pp. 403, vol. 3)
2. If a traveller and his companion do not suffer any harm in case of fasting, it is preferable to fast during the journey, but if either of them or both will be suffering harm then it is better not to fast. (Durr-e-Mukhtār, pp. 405, vol. 3)
3. If a traveller becomes a resident (as per the Sharʻī definition of resident) before Ḍahwā Kubrā (The definition of Ḍahwā Kubrā (Sharʻī Midday) has already been mentioned in the section of intention of fast.) (Sharʻī midday) and he hasn't yet eaten or drunk anything, it is Wājib for him to make the intention of fast. (Al-Jauhara-tun-Nayyarah, pp. 186, vol. 1) Let's say, for instance, that someone lives in the famous Pakistani city Hyderabad, he leaves Bāb-ul-Madīnah Karachi to head for Hyderabad and arrives there at 10 a.m. If he has not eaten anything since dawn during the journey, it is Wājib for him to make the intention of fast.
4. If somebody sets out a journey at daytime, he cannot break that day's fast because of that journey. However, if he broke the fast during the journey he would not be required to pay expiation for it but doing so is a sin. (Rad-dul-Muḥtār, pp. 416, vol. 3) It is Farḍ to make up for this fast.
5. If somebody breaks fast before he sets out his journey and then he begins his journey, expiation will be mandatory for him (provided that the conditions for expiation are met). (ibid)

6. 
   If somebody begins journey during the daytime (and did not break fast during the journey) but then returned home to take something which he had left at home forgetfully and broke fast, expiation will be Wājib (provided that the conditions of expiation are met). If he had broken it during the journey, only making up for it by fasting another day would have been Farḍ as stated in point number 4. (Fatāwā 'Ālamgīrī, pp. 207, vol. 1)
7. If somebody is forced to break fast he can do so, but he will be rewarded if he takes patience. (The definition of 'Ikrāh (being forced)' has already been explained on page 120). (Rad-dul-Muḥtār, pp. 402, vol. 3)
8. If the life of a fasting person is in danger as a result of being stung by a snake, he should break the fast. (Rad-dul-Muḥtār, pp. 402, vol. 3)
9. If anyone breaks his fast due to any of the aforementioned reasons, it is Farḍ for him to make up for it by fasting another day. Maintaining the order in these missed fasts is not Farḍ. Therefore, if he kept Nafl fasts before keeping his Qaḍā fasts, the ruling is that the Nafl fasts will still be valid.

However, once he is relieved of the compulsion for missing fasts, he must keep his Qaḍā fasts before the arrival of the next Ramadan. A Hadīš states, 'If anyone has to keep previous Ramadan's fasts as Qaḍā, but he doesn't do, his fasts of the current Ramadan will not be accepted.' (Majma'-uz-Zawāid, pp. 415, vol. 3)