This is a ḥasan (good) ḥadīth.

Muḥammad ibn Jaʿfar is Ibn Abī Kathīr, a reliable Medinan, and he is the brother of Ismāʿīl ibn Jaʿfar. ʿAbd Allāh ibn Jaʿfar is Ibn Najīḥ, the father of ʿAlī ibn ʿAbd Allāh al-Madīnī, and Yaḥyā ibn Maʿīn used to declare him weak.

Some scholars have followed this ḥadīth and said: A traveler may break his fast in his house before he sets out, but he may not shorten the prayer until he has departed from the walls of the city or the village. This is the view of Isḥāq ibn Ibrāhīm al-Ḥanẓalī.

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= (2041), and al-Ṭaḥāwī in *Maʿānī al-Āthār* 2/70, and al-Ṭabarānī in *al-Kabīr* (4197), and al-Bayhaqī 4/241, and it is in *al-Musnad* (27231), and its chain is weak.

And on the authority of Abū Baṣrah al-Ghifārī, reported by Abū Dāwūd (2412), al-Dārimī (1713), Ibn Khuzaymah (2040), al-Ṭabarānī in *al-Kabīr* (2169) and (2170), and al-Bayhaqī 4/246, and it is in *al-Musnad* (27232), and its chain is also weak.

(1) Ibn Qudāmah said in *al-Mughnī* 4/346: Concerning the permissibility of breaking the fast on the day on which one travels, there are two narrations from Aḥmad. One of them is that he may break his fast—this is the view of ʿAmr ibn Shuraḥbīl, al-Shaʿbī, Isḥāq, Dāwūd, and Ibn al-Mundhir—because of what ʿUbayd ibn Jubayr related: "I rode with Abū Baṣrah al-Ghifārī on a boat from al-Fusṭāṭ during Ramaḍān. He was lifted up, then his morning meal was brought near, and he did not go past the houses until he called for the tablecloth, then said: 'Come near.' I said: 'Do you not see the houses?' Abū Baṣrah said: 'Do you turn away from the Sunnah of the Messenger of Allāh, peace and blessings be upon him?' Then he ate." Reported by Abū Dāwūd. And because travel is a circumstance which, if it occurred at night and continued into the day, would permit breaking the fast; so if it occurs during the day, it permits it, like illness. And because it is one of the two matters specified as permitting breaking the fast, so it permits it during the day just like the other.

The second narration: breaking the fast on that day is not permitted for him—this is the view of Makḥūl, al-Zuhrī, and Yaḥyā =