Chapter on Ruling of the Traveller and the Sick Person Regarding Fasting

Muhammad ibn Ahmad ibn Yahya narrated from Sahl ibn Ziyad, from Ali ibn Asbat, from a man, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “When month of Ramadan enters, then Allah سبحانه وتعالى has a condition in it. Allah سبحانه وتعالى, said: ‘So whoever among you witnesses the month, let him fast it.’ (Surah al-Baqarah 2:185) Therefore, when the month of Ramadan enters, a man has no right to go out except for Hajj, or Umrah, or wealth whose destruction he fears, or a brother whose destruction he fears. And he has no right to go out for the destruction of his brother’s wealth. Then when the night of the twenty-third (of the month of Ramadan) has passed, let him go out wherever he wishes.”

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Mahbub, from Abd al-Aziz al-Abdi, from Ubayd ibn Zurarah, who said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him, regarding the saying of almighty Allah سبحانه وتعالى, Mighty and Majestic: ‘So whoever among you witnesses the month, let him fast it.’ (Surah Al-Baqarah 2:185) Imam عليه السلام said: “How clear it is. Whoever witnesses it (the month of Ramadan), let him fast it, and whoever travels, let him not fast it.”

And from him, from a number of our companions, from Ahmad ibn Muhammad, from Ibn Abi Najran, from some of our companions, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) heard Imam عليه السلام saying: “The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said: ‘Indeed, Allah سبحانه وتعالى has given charity to the sick of my community and its travellers through shortening and breaking the fast. Would one of you be pleased, when he gives charity, that it be returned to him?’” – meaning to accept the concession Allah سبحانه وتعالى has provided via shortened prayers and breaking fasts for the sick and the travellers.

And from him, from Muhammad ibn Yahya, from Salamah ibn al-Khattab, from Sulayman ibn Samaah, from Ali ibn Ismail, from Muhammad ibn Hakim, who said: I (narrator) heard Abu Abdillah عليه السلام, peace be upon him, saying: “If a man were to die while fasting during travel, I would not pray over him.” – meaning he rejected the concession of Allah سبحانه وتعالى provided to him and insisted to keep the fast.

Ahmad ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from Abd al-Malik ibn Utbah, from Ishaq ibn Ammar, from Yahya ibn Abi al-Ala, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “The fasting person in the month of Ramadan while travelling is like the one who breaks the fast while present at home.” Then Imam عليه السلام said: “A man came to the Messenger of Allah سبحانه وتعالى, and said, ‘O Messenger of Allah سبحانه وتعالى, should I fast the month of Ramadan while travelling?’ So the Prophet صلى الله عليه وعلى آله وسلم said: “No.” The man replied said: “O Messenger of Allah سبحانه وتعالى, it is easy for me.” So the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, said: ‘Indeed, Allah سبحانه وتعالى has given charity (concession) to the sick of my community and its travellers by breaking the fast in the month of Ramadan. Would one of you like that, if he gave charity, it should be returned to him?’”

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: Abu Ja’far Imam al-Baqir عليه السلام said: “The Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, named a people who continued to fast even when He صلى الله عليه وعلى آله وسلم broke the fast and shortened the prayer, He صلى الله عليه وعلى آله وسلم labelled them as ‘disobedient ones.’” Imam عليه السلام said: “They remain known as the disobedient ones until the Day of Resurrection, and indeed we know their sons and the sons of their sons (descendants) up to this day of ours.”

Al-Husayn ibn Said, from Safwan ibn Yahya, from Abu al-Hasan عليه السلام, peace be upon him: That Imam عليه السلام was asked about ‘a man who travels in the month of Ramadan and fasts.’ Imam عليه السلام said: “Fasting during travel is not from righteousness.”

Muhammad ibn Ahmad ibn Yahya, from some of our companions, who raised it to Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “Whoever prays four rakahs during his travel, then I am free of him before Allah سبحانه وتعالى.” – meaning does not shorten his prayer.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, and Muhammad ibn Ismail, from al-Fadl ibn Shadhan, all together from Ibn Abi Umayr, from Hisham ibn al-Hakam, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “The hire-carrier (al-mukari) and the camel-driver (al-jammal), who goes back and forth and has no place of residence, thus he completes the prayer and fasts the month of Ramadan.”

Ali ibn al-Hasan ibn Faddal, from Amr ibn Uthman, from Abdullah ibn al-Mughirah, from Ismail ibn Abi Ziyad, from Abu Abdillah عليه السلام, peace be upon him, from his father عليه السلام, peace be upon him, from Imam Ali عليه السلام, peace be upon him, who said: Imam Ali عليه السلام said: “Seven do not shorten the prayer: The commander who travels around within his command, The tax-collector (al-jabba) who travels around in his collection, The merchant who travels around in his trade from market to market, The Bedouin who seeks the places of rain and the growth of trees, The shepherd, The warrior who goes out to cut off the road, And the one who seeks hunting, intending by it the amusement of this world.”

And from Sindi ibn al-Rabi, Imam al-Sadiq عليه السلام said: “Concerning the carrier for hire (al-mukari) and the camel driver (al-jammal) who goes back and forth and has no place of stay (residence). Thus, he completes the prayer and fasts in the month of Ramadan.”

As for what Sa’ad ibn Abdullah narrated from Abu Jafar, from his father, from Abdullah ibn al-Mughirah, from Ishaq ibn Ammar, from Abu Ibrahim عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘the hire-carriers (al-mukarin) who hire out riding animals’, And I (narrator) asked: “They go back and forth every few days; whenever something comes to them, they go back and forth.” Imam عليه السلام said: “Upon them is shortening whenever they travel.”

From him, from Abu Jafar, from al-Husayn, from Fadalah, from Aban ibn Uthman, from al-Fadl ibn Abd al-Malik, who said: I asked Abu Abdillah عليه السلام, peace be upon him, about ‘the hire-carriers (al-mukarin) who go back and forth.’ Imam عليه السلام said: “If they hasten the journey seriously, then let them shorten.”

Muhammad ibn Ahmad ibn Yahya, from Abu Ishaq Ibrahim ibn Hashim, from Ismail ibn Marrar, from Yunus ibn Abd al-Rahman, from some of his men, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘the limit of the hire-carrier (al-mukari) who fasts and completes the prayer.’ Imam عليه السلام said: “Whichever hire-carrier (mukari) stays in his house, or in the town which he enters, for less than a stay of ten days, fasting and completion are always obligatory upon him. But if his stay in his house, or in the town which he enters, is more than ten days, then upon him are shortening and breaking the fast.”

Indicating that is what Muhammad ibn Yaqub narrated from a number of our companions, from Sahl ibn Ziyad, from Ibn Mahbub, from Abu Ayyub, from Ammar ibn Marwan, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) heard Imam عليه السلام saying: “Whoever travels shortens and breaks the fast, unless he is a man whose travel is for hunting (for amusement), or in disobedience to Allah سبحانه وتعالى, the Exalted, or a messenger for one who disobeys Allah سبحانه وتعالى, or in pursuit of enmity, or an effort to cause harm against a group of the Muslims.”

Ali ibn al-Hasan ibn Faddal, from al-Abbas ibn Amir and Jafar ibn Muhammad ibn Hakim, all together from Aban ibn Uthman al-Ahmar, from Zurarah, who said: I (narrator) asked Abu Ja’far عليه السلام, peace be upon him, about ‘one who goes out from his family (home) with falcons (al-suqurah) and dogs, amusing himself for two or three nights. Does he shorten his prayer or not?’ Imam عليه السلام said: “He does not shorten. He only went out for amusement.”

Muhammad ibn al-Hasan al-Saffar, from al-Hasan ibn Ali, from Ahmad ibn Hilal, from Abu Saeed al-Khurasani, who said: Two men entered upon Abu al-Hasan al-Ridha عليه السلام, peace be upon him, in Khurasan, and they asked Imam عليه السلام about ‘shortening the prayer.’ Imam عليه السلام said to one of them: “Shortening (the prayer) has become obligatory upon you because you intended to come to me (the rightful Imam عليه السلام),” And Imam عليه السلام said to the other: “Completing the prayer has become obligatory upon you because you intended to go to the ruler (other than the Imam عليه السلام).”

What indicates that is what Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) said to Imam عليه السلام: “A man fasted while travelling.” Imam عليه السلام said: “If it had reached him that the Messenger of Allah سبحانه وتعالى, Allah’s سبحانه وتعالى blessings be upon him and his family, forbade that, then he must make it up. And if it had not reached him, then there is nothing upon him.”

Al-Husayn ibn Sa’id, from Ibn Abi Umayr, from Hammad, from Ibn Abi Shu’bah, said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him: “A man fasted while travelling.” Imam عليه السلام said: “If it had reached him that the Messenger of Allah سبحانه وتعالى, may Allah سبحانه وتعالى bless him and his family, forbade that, then upon him is making it up; And if it had not reached him, then there is nothing upon him.”

Muhammad ibn Ahmad ibn Yahya, from Ayyub ibn Nuh, from Safwan, from Muawiyah ibn Ammar, who said: I (narrator) heard Imam عليه السلام saying, “If a man fasts (month of) Ramadan while travelling, it does not suffice him, and he must repeat it.”

Sa’ad ibn Abdullah, from Muhammad ibn Abd al-Jabbar, from Abd al-Rahman ibn Abi Najran, from Hammad ibn Isa, from Abd al-Rahman ibn Abi Abdullah, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘a man who fasted the month of Ramadan while travelling.’ Imam عليه السلام said: “If it had not reached him that the Messenger of Allah سبحانه وتعالى, Allah’s سبحانه وتعالى blessings be upon him and his family, forbade that, then he does not have to make it up, and the fast has sufficed for him.”

What indicates that is what al-Hasan ibn Ali ibn Faddal narrated from Abd al-Rahman ibn Abi Najran, from Safwan ibn Yahya, from Is ibn al-Qasim, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “Regarding shortening (the prayer), its limit is twenty-four miles.”

And from him, from Muhammad and Ahmad, the two sons of al-Hasan, his two brothers, from their father, from Abdullah ibn Bukayr, from some of our companions, from Abu Abdillah عليه السلام, peace be upon him: (Imam عليه السلام was asked) regarding ‘a man who leaves his house intending another house of his, or another estate of his.’ Imam عليه السلام said: “If between him and his house, or his estate which he is heading toward, there are two barids, he shortens, and if it is less than that, he completes.”

And from him, from Muhammad ibn Abdullah, and from Harun ibn Muslim, all from Muhammad ibn Abi Umayr, from Abd al-Rahman ibn al-Hajjaj, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘shortening the prayer.’ I (narrator) said: “I have an estate near al-Kufah, and it is in the position of al-Qadisiyyah in relation to al-Kufah. Sometimes a need arises for me by which I benefit from it, or staying away from it harms me, during (month of) Ramadan. So I dislike going out to it as I do not know whether I should fast or break the fast.” Imam عليه السلام said: “So go out, complete prayer, and fast, for I have seen al-Qadisiyyah.” So I (narrator) asked: “In what is the least distance in which the prayer is shortened?” Imam عليه السلام said: “The Sunnah has proceeded with the whiteness of a day.” So I (narrator) said to him: “The whiteness of a day differs, for a man may travel fifteen farsakhs in a day, and another may travel four farsakhs and five farsakhs in a day.” Imam عليه السلام said: “It is not to that which consideration is given. Have you not seen the course of these miles between Makkah and al-Madinah?” Then Imam عليه السلام gestured with his hand, “Twenty-four miles, which is eight farsakhs.”

Al-Husayn ibn Said, from al-Hasan, from Zurah, from Samaah, who said: I (narrator) asked Imam عليه السلام about ‘the traveller, at what distance does he shorten the prayer?’ Imam عليه السلام said: “At the journey of a day, and it is eight farsakhs (24 miles). Whoever travels and shortens the prayer breaks the fast, unless he is a man accompanying someone, or he goes out for hunting, or to a village of his, and it is the journey of a day, but he does not stay overnight away from his family; he does not shorten and he does not break the fast.”

And from him, from al-Nadr, from Asim ibn Humayd, from Abu Basir, who said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him: “At what distance does a man shorten (the prayers)?” Imam عليه السلام said: “At the whiteness of a day, or two barids.” – meaning two postal stages (baridan) equal approximately 24 miles. Imam عليه السلام said: “For the Messenger of Allah سبحانه وتعالى, Allah’s سبحانه وتعالى blessings be upon him and his family, went out to Dhu Khushub and shortened (the prayers).” So I (narrator) asked: “How far is Dhu Khushub?” Imam عليه السلام said: “Two barids.”

Ahmad ibn Muhammad ibn Isa, from Ali ibn Hakam, from Abdullah ibn Yahya al-Kahili, who said: I (narrator) heard Abu Abdillah عليه السلام, saying regarding shortening the prayer. Imam عليه السلام said: “A barid by a barid is twenty-four miles.” Then Imam عليه السلام said: “Indeed, my father عليه السلام used to say, ‘Shortening was not set according to the swift mule (al-baghlah al-safwa) or the fast mount (al-dabbah al-najiyah), but rather it was set according to the travelling pace of the caravan (al-qitar).’”

As for what Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Jamil, from Zurarah, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam عليه السلام said: “Shortening (the prayer) is in one barid, and one barid is four farsakhs.”

And from him, from Ali, from his father, from Ibn Abi Umayr, from Abu Ayyub, who said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him, “What is the least distance in which the traveller shortens (the prayer)?” Imam عليه السلام said: “One barid.”

Al-Husayn ibn Said, from Fadalah, from Hammad, from Zayd al-Shahham, who said: I heard Abu Abdillah عليه السلام, peace be upon him, saying, “A man shortens (the prayer) at the journey of twelve miles (four farsakhs).”

And from him, from Ibn Abi Umayr, from Jamil ibn Darraj, from Zurarah, from Abu Ja’far عليه السلام, peace be upon him, who said: Imam عليه السلام said: “Shortening (the prayer) is in one barid, and one barid is four farsakhs.”

Al-Husayn ibn Said, from Fadalah, from Muawiyah ibn Wahb, who said: I (narrator) said: “What is the least distance in which the traveller shortens the prayer?” He said: “One barid going and one barid coming.”

Ali ibn al-Hasan ibn Faddal, from Ahmad ibn al-Hasan, from his father, from Ali ibn al-Hasan ibn Ribat, from al-Ala, from Muhammad ibn Muslim, from Abu Ja’far عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘shortening (the prayer).’ Imam عليه السلام said: “In one barid.” He (narrator) said: “I asked, ‘One barid?’” Imam عليه السلام said: “Indeed, when he goes one barid and returns one barid, it occupies his day.”

As for what Ahmad ibn Muhammad ibn Isa narrated from Abdullah ibn Abi Khalaf, from Yahya ibn Hashim, from Abu Harun al-Abdi, from Abu Saeed al-Khudri: (Abu Saeed al-Khudri) said: “When the Prophet صلى الله عليه وعلى آله وسلم, Allah’s سبحانه وتعالى blessings be upon him and his family, travelled one farsakh, He صلى الله عليه وعلى آله وسلم would shorten the prayer.”

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, from Amr ibn Said, who said: Jafar ibn Ahmad wrote to him, asking him about ‘travel and at what distance shortening (of prayers) is required.’ So the Imam عليه السلام, peace be upon him, wrote in his own handwriting, and I recognized it. He said: “The Commander of the Faithful عليه السلام, peace be upon him, when he travelled and went out on a journey, would shorten at one farsakh.” Then in the following year, he repeated the question to him, so the Imam عليه السلام, peace be upon him, wrote to him: “In ten days.”

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Said, from Musaddiq ibn Sadaqah, from Ammar ibn Musa, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘a man who goes out for a need and travels five farsakhs or six farsakhs, then comes to a village and stops in it. Then, he leaves from it and travels another five farsakhs and six; that is not permissible, then he stops in that place.’ Imam عليه السلام said: “He is not a traveller until he travels from his house or his village eight farsakhs, so let him complete the prayer.”

Muhammad ibn al-Hasan al-Saffar, from Ibrahim ibn Hashim, from a man, from Safwan, who said: I (narrator) asked Imam al-Ridha عليه السلام, peace be upon him, about ‘a man who left Baghdad intending to catch up with a man at the head of a mile, and he continued following him until he reached al-Nahrawan, and it is four farsakhs from Baghdad. Should he break the fast when he intends to return, and should he shorten (the prayer)?’ Imam عليه السلام said: “He does not shorten (the prayer) and he does not break the fast, because he left his house while not intending to travel eight farsakhs. Rather, he left intending to catch up with his companion on part of the road, then the journey extended with him to the place that he reached. And if he had left his house intending al-Nahrawan, going and coming, then it would have been upon him to intend travel from the night, and to break the fast. But if he entered the morning and had not intended travel, then after he entered the morning travel occurred to him, he shortens and does not break his fast on that day.”

And that which Sa’ad ibn Abdullah narrated from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Said al-Madaini, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, who said: I (narrator) asked Abu Abdillah عليه السلام, peace be upon him, about ‘a man who goes out for a need of his while he does not intend travel, then he proceeds in that and the proceeding extends with him until he proceeds eight farsakhs. What should he do regarding his prayer?’ Imam عليه السلام said: “He shortens (the prayer) and does not complete the prayer until he returns to his house.”

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, from Sulayman ibn Hafs al-Marwazi, who said: The jurist, Imam al-Hadi عليه السلام, peace be upon him, said: “Shortening the prayer is required at the distance of two barids, which is twenty-four miles, or at the distance of one barid when going and returning. One barid is six miles, and that is two farsakhs. Therefore, shortening the prayer applies at four farsakhs. So when a man leaves his house intending to travel twelve miles, which is four farsakhs, and he reaches two farsakhs while still intending to return another two farsakhs, he shortens his prayer. But if he turns back from his original intention when he reaches two farsakhs, and wishes to remain there, then he must perform the prayer in full. And if he had already shortened his prayer, then turned back from his intention, he must repeat the prayer.”

As for what Sa’ad ibn Abdullah narrated from Ahmad ibn Muhammad, from Ahmad ibn Muhammad ibn Abi Nasr, from al-Hasan ibn Musa, from Zurarah, who said: I (narrator) asked Abu Abdillah عليه السلام, peace be upon him, about ‘a man who goes out on a journey that he intends, then the time enters upon him while he has gone out from the village by two farsakhs, so they prayed and departed, then some of them turned back for a need, and going out was not decreed for him. What should he do regarding the prayer that he had prayed as two rakahs?’ Imam عليه السلام said: “His prayer is complete, and he does not repeat it.”

Al-Husayn ibn Said narrated from Hammad, from Yaqub ibn Shuayb, from Abu Basir, who said: Abu Abdillah عليه السلام, peace be upon him, said: “When a man resolves to stay for ten (days), then he must complete the prayer. But if he is in doubt, not knowing how long he will stay, and he says, ‘Today or tomorrow,’ then let him shorten between that and a month. Then if he stays in that town for more than a month, let him complete the prayer.”

Ahmad ibn Muhammad ibn Isa, from Ali ibn Ahmad ibn Ashyam, from Sulayman ibn Jafar al-Jafari, who said: I (narrator) asked Abu al-Hasan al-Ridha عليه السلام, peace be upon him, about ‘a man who intends to travel in the month of Ramadan, then leaves his family (home) after he has entered the morning.’ Imam عليه السلام said: “If he entered the morning among his family, then fasting that day has become obligatory upon him, unless he travels by night, a night journey (daljah).”

And from him, from al-Hasan ibn Ali, from Rifaah, who said: I (narrator) asked Abu Abdillah عليه السلام, peace be upon him, about ‘a man to whom travel presents itself in the month of Ramadan until he enters the morning.’ Imam عليه السلام said: “He completes his fast on that day.” He (narrator) said: “I asked, ‘Then he comes forward in the month of Ramadan, and there is not between him and his family except the morning part of the day.’” Imam عليه السلام said: “When dawn rises while he is outside, then he has the choice: if he wishes, he fasts, and if he wishes, he breaks the fast.”

Ali ibn al-Hasan ibn Faddal, from Ayyub ibn Nuh, from Muhammad ibn Abi Hamzah, from Ali ibn Yaqtin, from Abu al-Hasan Musa عليه السلام, peace be upon him: (Imam عليه السلام was asked) regarding ‘a man who travels in the month of Ramadan: should he break the fast in his house?’ Imam عليه السلام said: “If he had spoken to himself at night about travelling, he breaks the fast when he leaves his house. But if he had not spoken to himself from the night, then travel occurred to him during his day, he completes his fast.”

Muhammad ibn al-Hasan al-Saffar, from Abdullah ibn Amir, from Ibn Abi Najran, from Safwan ibn Yahya, from the one who narrated it, from Abu Basir: (Abu Basir) said: “If you leave after the rising of dawn and did not intend travel from the night, then complete the fast and count it as part of the month of Ramadan.”

And that which Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad ibn Uthman, from al-Halabi, from Abu Abdillah عليه السلام, peace be upon him: Imam عليه السلام was asked about ‘a man who leaves his house while intending travel and while he is fasting.’ Imam عليه السلام said: “If he leaves before the day reaches its midpoint, then let him break the fast and make up that day. But if he leaves after midday, then let him complete his day.”

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-Ala, from Muhammad ibn Muslim, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “When a man travels in the month of Ramadan and leaves after half of the day, then he must fast that day and count it as part of the month of Ramadan. Then, when he enters a town before the rising of dawn while intending to stay in it, then he must fast that day. But if he enters after the rising of dawn, then there is no fast upon him, though if he wishes, he may fast.”

Muhammad ibn al-Hasan al-Saffar, from Abdullah ibn Amir, from Abd al-Rahman ibn Abi Najran, from Safwan, from Samaah and Ibn Muskan, from a man, from Abu Basir, who said: I (narrator) heard Abu Abdillah عليه السلام, peace be upon him, saying: “When you intend to travel in the month of Ramadan and you intend to leave from the night, then if you leave before dawn or after it, you are one who breaks the fast, and you must make up that day.”

As for what Muhammad ibn al-Hasan al-Saffar narrated from Imran ibn Musa, from Musa ibn Jafar, from Muhammad ibn al-Husayn, from al-Hasan ibn Ali ibn Faddal, from Ibn Bukayr, from Abd al-Ala, the client of the family of Sa’m: (He was asked) regarding ‘a man who intends to travel in the month of Ramadan.’ He said: “He breaks the fast, even if he leaves shortly before the sun disappears.”

Muhammad ibn al-Hasan al-Saffar, from Abdullah ibn Amir, from Abd al-Rahman ibn Abi Najran, from Abdullah ibn Sinan, from Abu Abdillah عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘shortening (the prayer).’ Imam عليه السلام said: “When you are in the place in which you hear the call to prayer, then complete, and when you are in the place in which you do not hear the call to prayer, then shorten. And when you arrive from a journey, then it is like that.”

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him: “A man intends to travel; when does he shorten (the prayer)?” Imam عليه السلام said: “When he disappears from the houses.” He (narrator) said: “I asked, ‘A man intends to travel, then he leaves when the sun declines.’” Imam عليه السلام said: “When you leave, pray two rakahs.”

Al-Husayn ibn Said, from Uthman ibn Isa, from Samaah, who said: I (narrator) asked Imam عليه السلام about ‘fasting while travelling.’ Imam عليه السلام said: “There is no fasting while travelling. Some people fasted during the time of the Messenger of Allah سبحانه وتعالى, Allah’s سبحانه وتعالى blessings be upon him and his family, so the Prophet صلى الله عليه وعلى آله وسلم named them the ‘disobedient ones’. Thus there is no fasting while travelling except the three days which Allah سبحانه وتعالى, Mighty and Majestic, mentioned regarding the Hajj.”

Muhammad ibn al-Hasan ibn Faddal said: Ahmad ibn al-Hasan narrated to me, from his father, from al-Hasan ibn al-Jahm, who said: I (narrator) asked him about ‘a man who missed the fast of the three days during Hajj.’ He said: “Whoever misses the fasting of three days during Hajj, so long as he did not intentionally abandon it, then he fasts in Makkah as long as he has not left it. But if his camel-driver (jammal) refuses to stay for him, then let him fast on the road.”

And from him, from Muhammad ibn al-Walid, from Yunus, from Abu Abdillah عليه السلام, peace be upon him: (Imam عليه السلام was asked) regarding ‘a man performing tamattu (mutamatti) who did not have a sacrificial offering (hady) with him.’ Imam عليه السلام said: “He fasts three days: one day before al-Tarwiyah, the Day of al-Tarwiyah, and the Day of Arafah.” He (narrator) said: “So I said to Imam عليه السلام, ‘When the Day of al-Tarwiyah enters, and it is not proper for him to fast in Mina during the days of al-Tashriq.’” Imam عليه السلام said: “Then when he returns to Makkah, he fasts.” He (narrator) said: “I asked, ‘But if his companions hasten him and refuse to stay in Makkah?’” Imam عليه السلام said: “Then let him fast on the road.” He (narrator) said: “I asked, ‘Then he fasts while travelling?’” Imam عليه السلام said: “That is it; he fasts on the Day of Arafah, and the people of Arafah are travelling.”

Ali ibn al-Hasan ibn Faddal narrated that from Yaqub ibn Yazid, from Muhammad ibn Abi Umayr, from Hafs ibn al-Bakhtari, from Mansur ibn Hazim, who said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him: “Whoever did not fast the three days during Hajj until the crescent (al-hilal) was sighted for him?” Imam عليه السلام said: “Upon him is a blood-sacrifice which he pours forth, and there is no fasting upon him.”

Ali ibn al-Hasan ibn Faddal, from Ali ibn Asbat, from Alaa ibn Razin al-Qalla, from Muhammad ibn Muslim: I asked Abu Abdillah عليه السلام about ‘zihar’ concerning a free woman and a female slave.’ Imam عليه السلام said: “Yes.” He (narrator) said: “Then if he performs zihar in Shaban and does not find anything with which to free a slave?” – meaning as expiation for this sin. Imam عليه السلام said: “He waits until he fasts (month of) Ramadan, then he fasts two consecutive months. And if he performs zihar while he is travelling, he breaks the fast until he arrives. And if he fasts, then comes upon wealth that he owns, then let him make up that which he began.”

Imam عليه السلام said: “If you stay in al-Madinah for three days, then fast on the first day, Wednesday, and pray on the night of Wednesday at the column of Abu Lubabah. It is the Column of Repentance (Ustuwanah al-Tawbah), to which he tied himself until his pardon was sent down from heaven. Remain by it on Wednesday. Then, on the following night, the night of Thursday, go to the place beside the station of the Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, and remain there for your night and your day. Fast on Thursday. Then, on the night of Friday, go to the column that is beside the station of the blessed Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, and his prayer-place. Pray beside it throughout your night and your day, and fast on Friday. If you are able, during these days, not to speak about anything except what is necessary for you, not to leave the mosque except for a need, and not to sleep by night or by day, then do so, for that is among the things in which merit is counted. Then, on Friday, praise Allah سبحانه وتعالى, extol Him سبحانه وتعالى, send blessings upon the Prophet صلى الله عليه وعلى آله وسلم, may Allah سبحانه وتعالى bless him and his family, and ask for your need. Let the following be among what you say: ‘O almighty Allah سبحانه وتعالى, whatever need I have with You سبحانه وتعالى, whether I have begun to seek it and request it or have not begun, whether I have asked You سبحانه وتعالى for it or have not asked You سبحانه وتعالى for it, I turn to You سبحانه وتعالى through Your Prophet Muhammad صلى الله عليه وعلى آله وسلم, the Prophet of Mercy, may Allah سبحانه وتعالى bless him and his family, for the fulfilment of my needs, the small of them and the great.’ For it is fitting that your need will be fulfilled, if Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, wills.”

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Karam, who said: I (narrator) said to Abu Abdillah عليه السلام, peace be upon him: “I have made it binding upon myself that I fast until the Qa’im (ajf), may Allah سبحانه وتعالى hasten his relief, rises.” Imam عليه السلام said: “Fast, but do not fast while travelling, nor on the two Eids, nor on the days of tashriq (ayyam al-tashriq), nor on the day concerning which there is doubt whether it is from the month of Ramadan.”

And what also indicates it is what al-Husayn ibn Said narrated from al-Qasim ibn Muhammad al-Jawhari, from Ali ibn Abi Hamzah, from Abu Ibrahim عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘a man who made it binding upon himself to fast a month in al-Kufah, a month in al-Madinah, and a month in Makkah because of an affliction with which he was afflicted. Then it was decreed for him that he fasted a month in al-Kufah and entered al-Madinah, where he fasted eighteen days, but the camel-driver (al-jammal) did not stay for him.’ Imam عليه السلام said: “He fasts what remains upon him when he reaches his town.”

And also what Ali ibn al-Hasan ibn Faddal narrated from Amr ibn Uthman, from al-Hasan ibn Mahbub, from Abdullah ibn Sinan, who said: I (narrator) asked Abu Abdillah عليه السلام, peace be upon him, about ‘a man who fasts a fast which he has appointed upon himself, or fasts the sacred months, then a month and two months pass by him without him making it up.’ He (narrator) said: “So Imam عليه السلام said, ‘He does not fast while travelling, and he does not make up anything from voluntary fasting except the three days which he used to fast in every month. And he should not make it like the obligatory, except that I love for you to continue upon righteous action.” Imam عليه السلام said: “And the one responsible for the sacred months which he used to fast, it suffices him to fast, in place of each month from the sacred months, three days.”

Muhammad ibn al-Hasan al-Saffar, from al-Qasim ibn Abi al-Qasim al-Sayqal, who said: He (narrator) wrote to Imam عليه السلام: “O my master, a man vowed to fast every Friday, continuously, for as long as he remains, then that day coincided with the day of Eid al-Fitr, or Eid al-Adha, or the days of al-Tashriq, or he travelled, or he became ill. Is the fasting of that day upon him, or making it up, or what should he do, O my master?” Imam عليه السلام wrote to him: “Allah سبحانه وتعالى has removed fasting from you in all of these days, and you fast one day in place of a day, if Allah سبحانه وتعالى, Exalted is He سبحانه وتعالى, wills.”

And what also indicates it is what Sa’ad ibn Abdullah narrated from Abu Jafar, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Zurarah, who said: I (narrator) said to Abu Ja’far عليه السلام, peace be upon him: “My mother had made a vow upon herself that, if Allah سبحانه وتعالى returned to her one of her children from something she feared for him, she would fast that day on which he arrived, for as long as she remained. Then she went out with us, travelling to Makkah, and it became unclear to us because of the vow: should she fast or break the fast?” Imam عليه السلام said: “She should not fast. Allah سبحانه وتعالى, Mighty and Majestic, has removed His سبحانه وتعالى right from her, and she fasts what she made binding upon herself.” I (narrator) said: “Then what do you see, when she returns to the house, should she make it up?” Imam عليه السلام said: “No.” I (narrator) asked: “Then should she leave that?” Imam عليه السلام said: “No, for I fear that she may see, concerning the matter for which she made the vow, something she dislikes.”

As for what Ali ibn al-Hasan ibn Faddal narrated from Jafar ibn Muhammad ibn Abi al-Sabbah, from Ibrahim ibn Abd al-Hamid, from Abu al-Hasan عليه السلام, peace be upon him, who said: I (narrator) asked Imam عليه السلام about ‘a man who makes a fast of a specified day binding upon himself for Allah سبحانه وتعالى.’ Imam عليه السلام said: “He fasts it always, while present and while travelling.”

Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad and Abdullah ibn Muhammad, from Ali ibn Mahziyar, who said: Bundar, the client of Idris, wrote: “O my master, I vowed to fast every Saturday. If I do not fast it, what expiation becomes binding upon me?” So the Imam عليه السلام, peace be upon him, wrote, and I (narrator) read it: “Do not abandon it except due to an illness, and fasting it is not upon you while travelling nor in illness, unless you had intended that. So if you have broken the fast from it without an illness, then give charity, for each day, to seven poor persons. We ask Allah سبحانه وتعالى for success in what He سبحانه وتعالى loves and is pleased with.”

Al-Husayn ibn Said, from Ahmad ibn Muhammad, who said: I (narrator) asked Abu al-Hasan عليه السلام, peace be upon him, about ‘fasting in Makkah and al-Madinah while we are travelling.’ Imam عليه السلام said: “An obligation?” So I (narrator) asked: “No, but rather it is voluntary, just as prayer is performed voluntarily.” Imam عليه السلام said: “You say, ‘Today and tomorrow’?” I (narrator) asked: “Yes.” Imam عليه السلام said: “Do not fast.”

Sa’ad ibn Abdullah narrated from Ahmad ibn Muhammad, from al-Husayn ibn Said, from Fadalah ibn Ayyub, from Aban ibn Uthman, from Zurarah, from Abu Abdillah عليه السلام, peace be upon him, who said: Imam عليه السلام said: “The Messenger of Allah سبحانه وتعالى, Allah’s سبحانه وتعالى blessings be upon him and his family, would not fast while travelling, neither in the month of Ramadan nor in other than it. And the Day of Badr was in the month of Ramadan, and the Conquest was in the month of Ramadan.”

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from Mansur ibn al-Abbas, from Muhammad ibn Abdullah ibn Rafi, from Ismail ibn Sahl, from a man, from Abu Abdillah عليه السلام: Abu Abdillah عليه السلام left Madinah during days remaining from Shaban, and he was fasting. Then the month of Ramadan entered upon the Imam عليه السلام while he was travelling, so the Imam عليه السلام broke the fast. It was said to Imam عليه السلام: “Do you fast Shaban and break the fast in the month of Ramadan?” Imam عليه السلام said: “Yes. Shaban is up to me; if I wish, I fast it, and if I wish, I do not. But the month of Ramadan is a firm obligation from Allah سبحانه وتعالى, Mighty and Majestic, to break the fast.”

And from him, from a number of our companions, from Sahl ibn Ziyad, from Ali ibn Bilal, from al-Hasan ibn Bassam al-Jammal, from a man, who said: I (narrator) was with Abu Abdillah عليه السلام, peace be upon him, between Makkah and al-Madinah in Shaban, while Imam عليه السلام was fasting. Then we saw the crescent of the month of Ramadan, so Imam عليه السلام broke the fast. I (narrator) said to Imam عليه السلام: “May I be made your ransom, yesterday was from Shaban and you were fasting, and today is from the month of Ramadan and you are breaking the fast.” Imam عليه السلام said: “Indeed, that is voluntary, and we may do whatever we wish, but this is obligatory, so we may not do except what we have been commanded.”