Three in One — Page 181
wished to fast could fast and whoever wished not to fast, could do so. $246. Traditions also report that Hadhrat Muhammadsa permitted his companions not to fast while on journeys even though he himself observed the fast during the same journey. 247 Would this ignorant pir of Gujjo now, God forbid, have the audacity to censure Hadhrat Muhammad sa for sometimes not fasting during journeys or allowing his companions not to fast while he fasted?. There is also sufficient evidence in Hadeeth literature to establish that ageing people who lack the strength to go through the strict discipline of fasting may absolve themselves of this duty by feeding a poor person daily and Hadhrat Anas ibn. Malika who had the blessed fortune to learn Hadeeth from. Hadhrat Muhammadsa exercised this discretion. 248. These pseudo scholars like the author of Two in One ought to familiarise themselves with Islamic teachings and history before they begin to make such objections against Hadhrat Ahmadas which could give the enemies of Islam ammunition to object to many a consecrated personalities of the ummah. For instance,. Hadhrat Ayesha Siddiqara is reported to have stated that she had to complete some of the fasts of Ramadhan but she could not do it during the month of Sha'ban due to some of her other duties. 249 How would Abdul Hafeez explain this in the light of his objections to Hadhart Ahmad as not fasting for a period of few years on account of his health?. As regards the question of breaking the fast at Maghrib, the citation contained in Abdul Hafeez's book itself establishes that it was done as a result of an attack of illness. Where is the harm in that when Hadeeth literature indicates that the breaking of a fast by a person during the course of the day under expedient circumstances is perfectly permissible. Hadhrat Ibn 'Abbasta reports that: 'The Messenger of Allahsa journeyed during the month of 246. Ibid. , 31. 38 247. Ibid. , 31. 35 248. Ibid. , 60. 25 249. Sahih Muslim 429. 2549 181