صحيح البخاري
Bukhari
كتاب تقصير الصلاةThe Book of Abridged Or Shortened Prayers (At-Taqsir)
بَابٌ في كَمْ يَقْصُرُ الصَّلاَةَ:Chapter. What is the length of the journey that makes it permissible for one to offer a shortened Salat (prayer)?
Hadith 1086
اُردوEn
وَسَمَّى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمًا وَلَيْلَةً سَفَرًا ، وَكَانَ ابْنُ عُمَرَ ، وَابْنُ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمْ يَقْصُرَانِ وَيُفْطِرَانِ فِي أَرْبَعَةِ بُرُدٍ وَهِيَ سِتَّةَ عَشَرَ فَرْسَخًا .
The Prophet (peace and blessings of Allah be upon him) has called the distance of one day and one night a journey. And Abdullah ibn Umar and Abdullah ibn Abbas (may Allah be pleased with them) would shorten the prayer and break the fast at a distance of four barid (approximately forty-eight miles). There are sixteen farsakh in four barid (and one farsakh is three miles).
حَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ الْحَنْظَلِيُّ ، قَالَ : قُلْتُ لِأَبِي أُسَامَةَ ، حَدَّثَكُمْ عُبَيْدُ اللَّهِ ، عَنْ نَافِعٍ ، عَنِ ابْنِ عُمَرَ رَضِيَ اللَّهُ عَنْهُمَا ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " لَا تُسَافِرِ الْمَرْأَةُ ثَلَاثَةَ أَيَّامٍ إِلَّا مَعَ ذِي مَحْرَمٍ " .
Narrated Ibn `Umar: The Prophet said, "A woman should not travel for more than three days except with a Dhi-Mahram (i.e. a male with whom she cannot marry at all, e.g. her brother, father, grandfather, etc.) or her own husband.)"
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
A mahram is one with whom marriage is forbidden for a woman; if there is none among them, then it is not permissible for a woman to travel.
Here, the restriction of three days means that this duration has been referred to by the word (travel), and a journey of one day and night is also called travel. There is general agreement that this is approximately forty-eight miles, as has been mentioned previously.
A mahram is one with whom marriage is forbidden for a woman; if there is none among them, then it is not permissible for a woman to travel.
Here, the restriction of three days means that this duration has been referred to by the word (travel), and a journey of one day and night is also called travel. There is general agreement that this is approximately forty-eight miles, as has been mentioned previously.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1086
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
There is much disagreement regarding the distance at which it becomes permissible to shorten the prayer (qasar) during travel. According to the Ahl al-Zahir, no specific distance for travel is stipulated. In their view, it is permissible to shorten the prayer in any kind of journey, whether short or long. According to the scholars of Kufa, one should perform the shortened prayer (qasar) when traveling a distance of three days and three nights. However, in the forthcoming hadith of Abu Hurairah, it is mentioned that it is not permissible for a believing woman to travel the distance of one day and one night without a mahram. The difference in the narrations is due to the difference in the questions asked; the numerical value (of the distance) in these narrations is not to be considered as definitive. In one narration, there is also a detailed mention of those mahram relationships, stating that no woman should travel a distance of three days and three nights without her father, brother, husband, son, or any other mahram, as is found in Sahih Muslim. (Fath al-Bari: 2/733, and Sahih Muslim, al-Hajj, Hadith: 3270(1340))
It should be noted that the aforementioned narration was not stated to specify the distance for travel, but rather it was mentioned for the purpose that no woman should travel such a distance alone. Furthermore, this prohibition is related to time; that is, if a woman covers a distance of one hour within a day, then the prohibition will apply. However, if a traveler covers half a day's distance in two days, then he is not permitted to shorten the prayer (qasar). From this, it is understood that one ruling cannot be analogized with another.
There is much disagreement regarding the distance at which it becomes permissible to shorten the prayer (qasar) during travel. According to the Ahl al-Zahir, no specific distance for travel is stipulated. In their view, it is permissible to shorten the prayer in any kind of journey, whether short or long. According to the scholars of Kufa, one should perform the shortened prayer (qasar) when traveling a distance of three days and three nights. However, in the forthcoming hadith of Abu Hurairah, it is mentioned that it is not permissible for a believing woman to travel the distance of one day and one night without a mahram. The difference in the narrations is due to the difference in the questions asked; the numerical value (of the distance) in these narrations is not to be considered as definitive. In one narration, there is also a detailed mention of those mahram relationships, stating that no woman should travel a distance of three days and three nights without her father, brother, husband, son, or any other mahram, as is found in Sahih Muslim. (Fath al-Bari: 2/733, and Sahih Muslim, al-Hajj, Hadith: 3270(1340))
It should be noted that the aforementioned narration was not stated to specify the distance for travel, but rather it was mentioned for the purpose that no woman should travel such a distance alone. Furthermore, this prohibition is related to time; that is, if a woman covers a distance of one hour within a day, then the prohibition will apply. However, if a traveler covers half a day's distance in two days, then he is not permitted to shorten the prayer (qasar). From this, it is understood that one ruling cannot be analogized with another.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1087
Shaykh Umar Farooq Saeedi
1727. Commentary: The mention of a specific time or distance in the aforementioned hadiths is an incidental statement, which was conveyed to different questioners at different times. And the meaning of all of them is clear: it is forbidden (haram) for a Muslim, pious woman to travel without the company of her mahram. No matter what the circumstances and conditions of the present age may be, the law of the Shariah is unalterable. It is obligatory upon a Muslim to make himself/herself adhere to this Shariah, and not to try to change the Shariah through excuses and pretexts. And Allah is the One whose help is sought.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1727
