Authenticating the Hadith on the Traveler Breaking His Fast Before Departure

The questioner:
May Allah be with you, O Shaykh. Regarding the dhikr. This is a letter authenticating the hadith of the fasting person breaking his fast before traveling after Fajr, and a response to those who weakened it. This one who weakened the hadiths, may Allah forgive you. In Jami' al-Tirmidhi, there is a chapter on the one who ate and then went out traveling. It was narrated to us by Qutaybah, who was narrated to us by 'Abdullah ibn Ja'far, from Zayd ibn Aslam, from Muhammad ibn Munkadir, from Muhammad ibn Ka'b, who said: "I came to Anas ibn Malik in Ramadan, and he was intending to travel. His mount had been saddled for him, and he had put on his travel clothes. He called for food and ate. I said: 'Is this a sunnah?' He said: 'It is a sunnah.' Then he mounted his mount." It was narrated to us by Muhammad ibn Isma'il, who was narrated to us by Sa'id ibn Abi Maryam, who was narrated to us by Muhammad ibn Ja'far, who was narrated to me by Zayd ibn Aslam, who was narrated to me by Muhammad ibn Munkadir, from Muhammad ibn Ka'b, who said: "I came to Anas ibn Malik in Ramadan," and he mentioned the like of this. Abu Sa'id said: "This is a hasan hadith. And Muhammad ibn Ja'far is Ibn Abi Kathir, a Medinan, trustworthy, and he is the brother of Isma'il ibn Ja'far. And 'Abdullah ibn Ja'far is Ibn Abi Najih, the father of 'Ali ibn al-Madini. And Yahya ibn Ma'in used to weaken him. Some of the scholars have adopted this hadith, and said that the traveler should break his fast in his house before he goes out, and that he has no right to shorten the prayer until he goes out of the wall of the city or the village. This is the saying of Ishaq. Then he mentioned, may Allah forgive you, the words of..."

The Shaykh:
And the second chain of narration is good, meaning the second chain of narration is good, and it is strong. 'Abdullah ibn Ja'far. Yes. He mentioned, may Allah forgive you, another athar that Isma'il ibn Ishaq al-Qadi also narrated in his book on fasting. It was narrated to us by 'Isa ibn Mayna, who was narrated to us by Muhammad ibn Ja'far ibn Abi Kathir, from Zayd ibn Aslam, from Ibn al-Munkadir, from Muhammad ibn Ka'b, who said: "I came to Anas ibn Malik in Ramadan, and he was intending to travel, so he ate. I said: 'Is this a sunnah?' I do not think he said anything but: 'Yes.'" This is the wording of the narration of Muhammad ibn Ja'far. Some of the narrators were uncertain about this word, and it is the basis of the argument. However, al-Daraqutni narrated it in his Sunan from Abu Bakr al-Naysaburi, from Isma'il ibn Ishaq ibn Sahl, from Ibn Abi Maryam,

The questioner:
from Muhammad ibn Ja'far, and he mentioned it, and he was not uncertain about this word, but he said: "I said: 'Is this a sunnah?' He said: 'Yes.'" Meaning some of the narrations denied, may Allah forgive you, that... Did Shaykh Nasir attribute this statement to you, O Shaykh, in several points?

The Shaykh:
In any case, leaving off breaking the fast until one goes out, whether one goes out of the disagreement or not, is like shortening the prayer: one does not wait until one goes out of the gate of going out of the disagreement if one has resolved to do so, because one might decide to return, or the travel might become easy for him. One waits until one goes out, like shortening the prayer, which is more cautious from the perspective of precaution. This is a second supporting chain that strengthens it. Yes, the noble chain of narration is for the reasons of authentication, yes, the previous one, the other chains of narration. Meaning, it is better. So the other questions strengthen the state of the narration from the source, and it does not diminish.