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The Distance That Allows The Traveler To Break Fasting
Question: What is the distance covered by a traveler that allows him to stop Fasting? Is it really 81 kilometers (approx. 50.3 miles)? And is it permissible for him to fast if he finds that the travel will not be a difficult on him?
Answer by Sheikh Yussuf Al-Qaradawi:
As for the traveler, he is to abstain from siyaam by the well defined text of the Noble Qur'an: “And whosoever is ill or on a journey then let it (the make-up) be the same number of other days.” (2:185)
Jurisprudents have differed about the distance. I believe that the majority have accepted what the petitioner has mentioned here, which is more than 80 kilometers (approx. 49.7 miles). But the distance that permits the shortening of the salaah and also breaking the fast has been estimated by most of the madh-habs as approximately 84kilometers (approx. 52.1 miles). This is only an
approximate estimation. An estimation by meters or kilometers has not come from the Prophet (pbuh) or from his companions, thus the distance
is general. Some scholars do not even put conditions on the necessary distance, because the travel that is really considered to be travel in each language and custom is what permits shortening the salaah and also breaking the fast. This is what has been mentioned by the Noble Qur'an and the Sunnah, this is what has been chosen by them. The companions of the Messengers of Allah (pbuh) would travel with the Prophet (pbuh) and they would say: “From us are those who are siyaam and from us are those who are not.” The fasting did not criticize those who were not fasting, and those who were not fasting did not criticize those who were. However it is for the traveler on whom it would be a difficult hardship, that it is disliked for him to fast. Rather it is unlawful for him to do so by the saying of the Prophet (pbuh) about the man who was overcome by the severity of the hardship of him fasting. The Prophet (pbuh) asked about the condition of this man and they said: “He is siyaam.” So he said: “It is not from piety to fast while traveling.”
This is for those on whom the hardship has became severe. While on those on whom there is no hardship, then he has the choice as we said before - to fast or not to fast. But which of them is better?
The scholars have differed. Some of them prefer fasting and others prefer not fasting. Umar Bin Abdul-Aziz said: “The easier one is better.” It is easier for some people to fast along with everyone who is fasting so that they do not have to make up those days while the people are eating. For them we say: “Fast.” And some people say that eating during Ramadhaan is easier so they can take care of their affairs and move around easily and then make up what Allah has permitted and legislated. For them we say: “Do not fast and make up the same amount on other days.” Whichever one of these is easier on the person then it is better for him to do. Abu Dawood reported from Hamza Bin Aamir Al- Aslamy that he said: “Oh Messenger of Allah, I am a young man and I own a caravan of animals. I take care of them and ride on them. But if this month comes along and I have the ability and I find that I can fast, Oh Messenger of Allah, is it better for me to do so rather than postpone it and it will then be a debt upon me? Should I fast Oh Messenger of Allah and it will then be a greater reward or should I postpone?” Then Allah's Messenger (pbuh) said: “Whichever of them you want Oh Hamza.” This is taken to mean choose that which is easier for you.
In a narration from An-Nasaa'ee also from Hamza, is that he said to the Allah's Messenger (pbuh): “If I have strength to fast while traveling, would I be doing something wrong?” The Prophet (pbuh) said: “This is an allowance from Allah to you. So whosoever takes it has done good. And whosoever would like to fast, then there is no wrong upon him.” This is the legislation of Allah upon the traveler. And it is not a necessity or a conditional allowance that there be an overbearing hardship or that the hardship becomes apparent. Rather, traveling in itself is an allowance not to fast. Allah has not made a connection between this allowance and hardship, rather he connected it just with traveling. If hardship was connected to this ruling, then the people would have severely differed about it. The strict would suffer the harshest difficulties and would say: “This is not a difficulty.” So they would then increase upon themselves harshness while Allah does not wish to overburden His worshipers. And those who would overly use this allowance would consider the slightest struggle a hardship upon them.
This is why Allah has connected the judgement of not fasting while traveling, with traveling itself. So if a person travels in an airplane, train, or car, then he is not to fast. And the issue will then be that he is indebted. He has to make up the same number on other days.
The responsibility of siyaam is not totally removed, it is just delayed until he can make it up at another time. And he has the choice in this situation even if traveling is a hardship. Whoever has traveled before knows that traveling itself has some suffering in it whether the person has traveled on a pack animal or on an airplane. As soon as the person is separated from his place of residence and his family, he feels that he is not normal, not content, and not settled down. This inner spiritual meaning and not the outer physical meaning is why Allah has legislated not fasting. There are many other rulings which we know yet do not know the meanings, but we are to stop at the well defined texts and we are not to philosophize and lose, waste, or negate what Allah has allowed for his worshipers. “Allah wishes for you ease, and does not wish for you difficulty.” (2:185)
And Allah knows best.
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