Hadith with regard to travelling by sea for only three category person.

Answer

One shouldn't raise such topics in Deen which may cause confusion in the mind of the public. One should always address people in accordance to their level as mentioned in the hadith: (أمرنا أن نكلم الناس على قدر عقولهم. كنز العمال (14/ 60 "We have been commanded to speak to people in accordance to their intellectual capacity" (Kanzul Ummaal) This is the principle of the Shariah and the Tareeqah (method) of Nabi (sallallahu alaihi wasallam). This applies even more to ambiguous hadith. Therefore one should abstain from mentioning such hadith in public for fear of creating confusion. The public shoud be addressed accordng to their level. Furthermore, the above narration has been declared weak by many Muhaddithun viz. Imam Bukhari, Imam Ahmad, Imam Abu Dawud, ‘Allamah ibn Abdil Barr and ‘Allamah Khattabi (rahimahumullah) (See At Tarikhul Kabir, vol. 2 pg. 104, At Tamhid, vol. 10 pg. 167, Al Badrul Munir, vol. 6 pg. 30 and Talkhisul Habir, vol. 2 pg. 485) Imam Bazzar (rahimahulah) has recorded this narration on the authority of Sayyiduna Abdullah ibn Umar (radiyallahu ‘anhuma). This narration has also been declared weak.(See Talkhisul Habir, vol. 2 pg. 485 and Majma’uz Zawaid, vol. 5 pg. 282) Notwithstanding this fact, the hadice of Abdullah bin Amr (Radiyallahu Anhu) is reinforced and strengthened by the hadith of Abdullah bin Umar (Radhiallahu Anhuma), hence it can be raised to the level of hasan lighairihi. Despite that, this hadith can't be applied as it has qawi mu'aarid (other strong Ahaadith that oppose it) In Bazlul Majhoud, the Sharah of Abu Dawud Sharif (29/9), mention is made that the reason for the prohibition of undertaking a journey by sea is due to the danger that was imminent. Nowadays with الباخرة الدخانية (the steam boat), there is no such danger. Thus it is permissible to work onboard, go fishing, swimming, etc.