Nasai

1439. Commentary:

➊ This refers to the Farewell Pilgrimage (Hajjat al-Wada‘), and these ten days were not spent only in Makkah, but also included the pilgrimage sites of Mina, Muzdalifah, and ‘Arafat. The Prophet sallallahu alayhi wa sallam arrived in Makkah on the 4th of Dhu al-Hijjah. After performing all the rites of Hajj and ‘Umrah, he departed for Madinah Munawwarah on the 14th of Dhu al-Hijjah. Nowhere did he stay for more than four days, and even the fourth day is counted by including the day of arrival or departure. Therefore, the preferred opinion is that if one intends to stay for three (or four) days, then he should perform the shortened prayer (qasr) as a traveler; otherwise, from the very first day, he should perform the full prayer and not consider himself a traveler.

➋ What is the minimum distance for which, if a person intends to travel, he may shorten his prayers (qasr) during that journey? There is a difference of opinion among the scholars regarding this. There are various views. One opinion is that if someone intends to travel forty-eight miles, then after leaving the boundaries of his city or settlement, he may perform qasr. As evidence, the hadith of Ibn ‘Abbas radi Allahu anhu is presented. The Prophet alayhi as-salatu wa as-salam said: “O people of Makkah! Do not shorten the prayer for a journey less than four barid (forty-eight miles), such as from Makkah to ‘Usfan.” (Sunan al-Daraqutni with al-Ta‘liq al-Mughni: 2/387, and al-Sunan al-Kubra by al-Bayhaqi: 3/137, 138) However, this narration is weak and not valid as evidence. In its chain of transmission is Isma‘il ibn ‘Ayyash, whose narrations from non-Shamis are weak. Secondly, there is ‘Abd al-Wahhab ibn Mujahid, who is also weak. For details, see: «إرواء الغلیل ، حدیث : 565» Therefore, the condition of a minimum of forty-eight miles for qasr is not correct, nor is it supported by any other authentic evidence. The most authentic and explicit hadith transmitted on this subject is the hadith of Anas ibn Malik. Yahya ibn Yazid al-Hana’i says: I asked Anas ibn Malik radi Allahu anhu about shortening the prayer, and he replied: “The Messenger of Allah sallallahu alayhi wa sallam, when he traveled a distance of three miles or three farsakh, would perform two rak‘ahs.” This doubt (whether it was three miles or three farsakh) was on the part of Shu‘bah. A distance of three miles is called a farsakh (in Persian, farsang). Thus, the minimum distance for qasr is nine miles. Since the matter of three miles is doubtful, it is not valid as evidence, and the distance of three farsakh is based on caution and certainty. Therefore, the minimum distance of travel (after leaving the limits of one’s city) will be nine miles, which is approximately 22 kilometers, because the Arabic mile is longer than the English mile. And this is the preferred position. And Allah knows best.

Hadith Commentary:
The journey of the Prophet (sallallahu alayhi wa sallam) was for Hajj, but by analogy, this can also be applied to journeys undertaken for jihad—that it is better to perform the Zuhr (noon) prayer and then commence the journey with peace of mind.

Hadith Commentary:
In one hadith, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“O Allah! Grant my ummah blessing in their early morning work.”
(Sunan Abi Dawud, al-Jihad, Hadith: 2606)

Imam al-Bukhari (rahimahullah) has established through this chapter heading and the presented hadith that this hadith does not prohibit traveling at times other than the early morning.

The specification of traveling in the morning is because it is a time of vigor and happiness; on this basis, blessing descends upon work done at that time.
(Fath al-Bari: 8/138)

Hadith Commentary:
Here, the narrator has counted only the days of stay in Makkah; otherwise, the correct view is that the Prophet (sallallahu alayhi wa sallam) stayed for 19 days, and the days of Mina and Arafat have been omitted.

Hadith Commentary:
In other narrations, it is mentioned that Ali (radi Allahu anhu) had set out with the intention of going to Sham (Greater Syria).
As soon as he left Kufa, he began to shorten the prayer (qasr).
Similarly, on his return, even when the houses of Kufa were visible, he still performed the shortened prayer (qasr).
When it was said to him, "Now you have come close to Kufa!" he replied, "We will not perform the full prayer until we actually enter Kufa."
The Messenger of Allah (sallallahu alayhi wa sallam), when going to the sacred city of Makkah with the intention of Hajj, was in Madinah until the time of Dhuhr. After that, the journey began, and when he reached Dhu’l-Hulayfah, the time for Asr had come, and there he performed only two rak‘ahs for Asr instead of four.
Dhu’l-Hulayfah is six miles from Madinah.
From this hadith, it is understood that when a traveler leaves his place of residence, he should begin to shorten the prayer (qasr). This is the very meaning of the chapter.

Hadith Commentary:
In a narration of Sahih al-Bukhari, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) reached Dhu’l-Hulayfah, he performed the ‘Asr prayer as two rak‘ahs.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1547)
This does not mean that the distance up to Dhu’l-Hulayfah is the minimum distance for shortening the prayer (qasr).
In reality, the Messenger of Allah (sallallahu alayhi wa sallam) had set out on a journey to Makkah al-Mukarramah and had intended to perform Hajj.
When he left the inhabited area of Madinah and reached Dhu’l-Hulayfah, he performed the ‘Asr prayer as two rak‘ahs, and then continued to perform shortened prayers throughout the journey until his return, as is mentioned in another hadith narrated from Anas (radi Allahu anhu). He says that we traveled with the Messenger of Allah (sallallahu alayhi wa sallam) from Madinah to Makkah, and he continued to perform two rak‘ahs (qasr) until we returned.
(Sahih al-Bukhari, Book of Shortening the Prayers, Hadith: 1081)

Hadith Commentary:
(1)
It should be clear that this hadith describes the journey of Hajjat al-Wada‘, because Ibn Abbas (radi Allahu anhu) states that we reached Makkah on the 4th of Dhu al-Hijjah while reciting the talbiyah for Hajj.
(Sahih al-Bukhari, al-Taqsir, Hadith: 1085)
The Messenger of Allah (sallallahu alayhi wa sallam) departed from Makkah Mukarramah for Madinah Munawwarah on the morning of the 14th of Dhu al-Hijjah.
Thus, it is as if he stayed in Makkah Mukarramah and its surroundings for ten days.
The details of this journey are as follows: He arrived in Makkah Mukarramah on the morning of the 4th of Dhu al-Hijjah, then performed the Zuhr prayer of the 8th of Dhu al-Hijjah in Mina. In this way, he performed approximately twenty prayers in Makkah Mukarramah. There is a difference of opinion regarding the Fajr prayer of the first day—whether he performed it on the way or in Makkah—but it is certain that he performed twenty prayers in Makkah Mukarramah.

4th Dhu al-Hijjah:
Zuhr and Asr.

6th Dhu al-Hijjah:
Maghrib, Isha, Fajr, Zuhr, and Asr.

7th Dhu al-Hijjah:
Maghrib, Isha, Fajr, Zuhr, and Asr.

8th Dhu al-Hijjah:
Maghrib, Isha, and Fajr.

These are a total of twenty prayers that he performed in Makkah Mukarramah.
On the 8th of Dhu al-Hijjah, after donning the ihram for Hajj, he proceeded to Mina and performed the Zuhr prayer there in Masjid Khaif.
Hafiz Ibn Hajar (rahimahullah) writes that the hadith of Anas is evidence for staying with the intention of residence (iqamah), because during this period there was no fear or danger, rather he stayed with a firm intention during those days.
(Fath al-Bari: 2/726)
Regarding the duration of residence, the preferred view according to us is that if a person intends to stay for only four days, excluding the days of arrival and departure, then he must perform the full prayer. Because in Makkah Mukarramah, the duration of the Prophet’s (sallallahu alayhi wa sallam) stay, excluding the days of arrival and departure, is three days.
It is not established from the action of the Messenger of Allah (sallallahu alayhi wa sallam) that he stayed for more than this period and performed shortened prayers (qasr), or that he stayed for less than this period and performed the full prayer.
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) stayed in Makkah Mukarramah, excluding the days of arrival and departure, for three complete days—5th, 6th, and 7th of Dhu al-Hijjah—and this stay was not accidental but according to plan.
During this period, he continued to perform shortened prayers (qasr).
In other words, it can also be said that if, during travel, one intends to stay at a place until twenty prayers are performed, then the evidence for performing shortened prayers (qasr) is found in the very action of the Messenger of Allah (sallallahu alayhi wa sallam).
This position is also supported by another statement of the Messenger of Allah (sallallahu alayhi wa sallam), in which he permitted the Muhajirun to stay in Makkah Mukarramah for three days after performing the rites of Hajj.
The words of the hadith are that after performing Hajj, a Muhajir may stay in Makkah for three days.
(Sahih Muslim, al-Hajj, Hadith: 3298(1352))
The meaning of this Prophetic statement is that since the Muhajirun had left Makkah Mukarramah for the sake of upholding Allah’s religion, therefore, even after its conquest, their status as travelers should remain.
According to the statement of the Messenger of Allah (sallallahu alayhi wa sallam), by staying for three days and three nights, a traveler does not take the ruling of a resident; rather, by staying for this duration, his status as a traveler remains.
On this basis, the majority of the hadith scholars hold the view that if, excluding the days of arrival and departure, one firmly intends to stay for three full days and three nights, then he may perform shortened prayers (qasr); if he intends to stay for more than this, then he must perform the full prayer.
And Allah knows best.

Hadith Footnote: Dhu’l-Hulayfah is the same place which is nowadays famous by the name Bi’r Ali. Even today, pilgrims (hajis) make a stop here.

Hadith Commentary:
(1)
Spending the night at Dhu’l-Hulayfah is not among the Sunnahs of Hajj.
The Messenger of Allah (sallallahu alayhi wa sallam) stayed there only out of convenience, so that those who were lagging behind could easily join, and those who had not yet come with him could arrive. Furthermore, if anything or any important matters had been left behind, they could be quickly rectified.

(2)
Hafiz Ibn Hajar (rahimahullah), quoting Allamah Ibn al-Munir, has written that some people say that spending the night at the miqat is a delay in donning the ihram, and doing so is tantamount to passing the miqat without ihram.
Imam Bukhari (rahimahullah) established this chapter heading to refute this misconception; therefore, spending the night at the miqat is permissible.
(Fath al-Bari: 3/513)
And Allah knows best.
Imam Bukhari (rahimahullah) has mentioned this narration in detail later.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1551)

Hadith Commentary: Benefits and Issues:

➊ The Messenger of Allah (sallallahu alayhi wa sallam) undertook four types of journeys.
1. Generally, the Prophet (sallallahu alayhi wa sallam) traveled for the purpose of jihad.
2. The journey of migration (hijrah).
3. The journey of ‘umrah.
4. The journey of Hajj. All four of these journeys were lengthy.
There is no journey of the Prophet (sallallahu alayhi wa sallam) that was only nine or ten miles long.

➋ According to Imam Malik (rahimahullah), the distance for shortening the prayer (qasr) is the distance of one day’s travel, which generally amounts to twenty-four miles.
According to Imam Shafi‘i (rahimahullah) and Imam Ahmad (rahimahullah), the distance for qasr is two days’ travel.
As Imam Nawawi and Imam Ibn Qudamah have stated, it is four barid (i.e., forty-eight miles), because in one barid there are four farsakh, and in one farsakh there are three miles.
According to Imam Abu Hanifah (rahimahullah), the distance for qasr is three days’ travel.
However, the Hanafis generally consider this to be forty-eight miles.
Thus, according to these three Imams, if one travels up to forty-eight miles, then a person may shorten the prayer (qasr), but this specification and determination is not established by any authentic and marfu‘ hadith.
From the Prophet (sallallahu alayhi wa sallam), qasr is established in absolute travel, without specification or determination.
Therefore, in common understanding, whatever distance is considered a journey, in that a person may shorten the prayer; there is no need to specify the distance.
When a person considers himself a traveler and his conscience is satisfied that he is truly a traveler, then he should perform the shortened prayer (qasr).

➌ When a person sets out on a journey from his home and leaves the populated area, then if the time for prayer comes, he will perform the shortened prayer (qasr).
On the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), which was the last journey of the Prophet (sallallahu alayhi wa sallam),
he (sallallahu alayhi wa sallam) performed the Zuhr prayer in Madinah in full, and performed the ‘Asr prayer at Dhu’l-Hulayfah in the form of qasr, and Dhu’l-Hulayfah is approximately six miles from Madinah al-Munawwarah.
Some individuals, based on the answer of Anas (radi Allahu anhu), have considered the distance for qasr to be three farsakh, i.e., nine miles.
However, there is no journey of the Messenger of Allah (sallallahu alayhi wa sallam) that is established to be of such a short distance.

Hadith Commentary: Benefits and Issues: This hadith alludes to the journey of the Farewell Pilgrimage (Hajjat al-Wada‘). The Prophet sallallahu alayhi wa sallam arrived in Makkah Mukarramah on the 4th of Dhu al-Hijjah. Then, after the morning of the 8th of Dhu al-Hijjah, he proceeded to Mina, and after the morning prayer on the 9th of Dhu al-Hijjah, he went to ‘Arafat. He spent the night of the 10th of Dhu al-Hijjah in Muzdalifah and, before sunrise, returned to Mina, and remained in Mina until the 13th of Dhu al-Hijjah. Before dawn on the 14th of Dhu al-Hijjah, he set out for Madinah Munawwarah.

In this way, the Prophet sallallahu alayhi wa sallam spent ten days in Makkah Mukarramah and its surroundings. Specifically, in Makkah, he performed twenty prayers. Therefore, according to Imam Malik rahimahullah, Imam Shafi‘i rahimahullah, and Imam Ahmad rahimahullah, the period for shortening the prayer (qasr) is up to twenty prayers. If one intends to stay longer than this period, then from the outset, one must perform the full prayer. The Hanafis, reasoning from the days of the Conquest of Makkah, have set the duration of travel at fifteen days, even though those were days of war, during which a person does not intend to reside.

‘Allamah Ghulam Rasul Sahib says: These narrations would only be problematic for us if they explicitly stated that the Prophet sallallahu alayhi wa sallam intended to stay for fifteen, seventeen, or nineteen days, and then continued to shorten the prayer (qasr). Because if there is no intention to stay for fifteen days, and then the stay exceeds fifteen days, even then qasr is performed. (Vol: 2, p. 378) The Hanafis do not have any marfu‘ (attributed directly to the Prophet sallallahu alayhi wa sallam) hadith as evidence for the fifteen-day period. ‘Allamah Ghulam Rasul has only presented the action of Ibn ‘Umar radi Allahu anhuma, and even from him, various actions regarding this matter have been transmitted.

English Commentary:
1:
This refers to the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘). On this occasion, the Prophet (sallallahu alayhi wa sallam) entered Makkah on the morning of the 4th of Dhu al-Hijjah, departed for Mina on the 8th, and after performing the Farewell Tawaf on the 14th, set out for Madinah. This totals ten days, but during these ten days, he (sallallahu alayhi wa sallam) stayed continuously in Makkah for only four days; during the remaining days, he was moving from place to place. Therefore, Imam al-Shafi‘i (rahimahullah) and others have deduced from this that when one intends to stay for four days, then he should perform the full prayer.

2:
This was the case during the Farewell Pilgrimage (Hajjat al-Wada‘), the Conquest of Makkah (Fath Makkah), or the Battle of Yarmouk. Thus, the Prophet (sallallahu alayhi wa sallam) performed shortened prayers (qasr) for 17, 18, or ten days. Therefore, the opinion of Imam al-Shafi‘i (rahimahullah) and others is the preferred one: if one intends to stay for more than four days, he should not perform qasr. The wisdom behind the command for the Muhajirun not to stay for more than three days during ‘Umrah was also this—that on the fourth day, they would become residents (muqim).

Commentary:
1:
When he departed from Madinah for Hajj, he performed four (rak‘ahs) in the Prophet’s Mosque (Masjid Nabawi). When he left Madinah and reached Dhu’l-Hulayfah, the miqat, he performed two (rak‘ahs) there, shortening the prayer (qasr).

2:
Dhu’l-Hulayfah:
Located approximately ten kilometers to the south of Madinah on the route to Makkah, this is the miqat for the people of Madinah.

1201. Commentary:
A distance of three miles is called a farsakh (in Persian, farsang). Thus, the minimum distance for shortening the prayer (qasr) becomes nine miles. Since the matter of three miles is doubtful, it is not a valid proof, and the distance of three farsakh is based on caution and certainty. Therefore, the distance of travel (after leaving the boundary of one’s city) will be at least nine miles, that is, 22 or 23 kilometers.

1202. Commentary:
That is, after the journey has commenced and one has left the city, the shortened prayer (qasr) will be performed. Dhu’l-Hulayfah, whose present name is (Abar Ali), is the first stopping place from Madinah towards Makkah, and the distance is six miles. It should be noted that this hadith pertains to the journey of Hajj of the Prophet sallallahu alayhi wa sallam, when he sallallahu alayhi wa sallam departed from Makkah. It is not unlikely that the previous hadith refers to the same incident, but described in a different manner.

1233. Commentary:
This is the incident of the Farewell Pilgrimage (Hajjat al-Wada‘). The stay of the Prophet sallallahu alayhi wa sallam and the noble Companions radi Allahu anhum ajma‘in in Makkah and its surrounding areas, for the completion of the rites of Hajj, was a total of ten days, and only four days were spent in Makkah itself. From this, Imam Shafi‘i rahimahullah deduced and issued the legal verdict that if a person intends to stay somewhere for four days, then he should perform shortened prayers (qasr), and if he intends to stay for more than that, then he should perform the full prayer. Those who hold the opinion of three days base it on this same hadith; they exclude the days of arrival and departure, after which the days of stay remain three. In any case, both the positions of three days and four days are correct.

1448. Commentary:
“In the early period”—that is, later on, Uthman (radi Allahu anhu) began to lead the full prayer in Mina. Why? Various reasons have been mentioned for this:
➊ One is that performing the full prayer is also permissible. People had begun to misunderstand, thinking that the prayer is always two rak‘ahs in every circumstance, because whenever the Caliph comes, he leads two rak‘ahs, whereas our imams, for no reason, lead four. To remove this misunderstanding, the full prayer was led.
➋ Uthman (radi Allahu anhu) was of the opinion that shortening (qasr) is only for the state of travel. When a person settles in a place and is not facing the hardships of travel, then he should not shorten, even if he stays only a few days. Since in Mina, one stays in comfort and ease for three (or four) days, therefore the full prayer should be performed.
➌ He had married in Makkah Mukarramah.
Other reasons have also been mentioned, but Hafiz Ibn Hajar (rahimahullah), after rejecting all of them, has written that these reasons are not correct. Therefore, the Sunnah is that during travel, two rak‘ahs of prayer should be performed, as is established from the practice of the Messenger of Allah (sallallahu alayhi wa sallam). “And the best guidance is the guidance of Muhammad (sallallahu alayhi wa sallam).” Likewise, Abu Bakr and Umar (radi Allahu anhuma) also acted upon this. Uthman’s (radi Allahu anhu) performing the full prayer was his personal ijtihad; perhaps he did so because performing the full prayer during travel is also permissible. And Allah knows best. For further details, see: (Dhakheerat al-‘Uqba Sharh Sunan al-Nasa’i: 16/354-358)

1453. Commentary: This pertains to the Farewell Pilgrimage (Hajjat al-Wada‘). However, the Prophet (sallallahu alayhi wa sallam) did not stay only in Makkah for ten days, but rather, he stayed for a total of ten days in Makkah, Mina, Muzdalifah, and ‘Arafat combined. His continuous residence in Makkah itself was for a full four days. He entered Makkah on the morning of the 4th of Dhu al-Hijjah and departed for Mina on the morning of the 8th. On this basis, Imam Ahmad ibn Hanbal (rahimahullah) holds the view that if one stays in a place for twenty-one prayers (i.e., four days), he should perform shortened prayers (qasr); if he intends to stay longer, then from the beginning he should perform the prayers in full. Imam al-Shafi‘i (rahimahullah) is of the opinion that if one stays for three days, excluding the days of arrival and departure, he should perform shortened prayers (qasr), and if he stays longer than that, then from the beginning he should perform the prayers in full. These two opinions are similar and their outcome is the same. And this is the correct and preponderant position. And Allah knows best. The Hanafis are of the view that one should perform shortened prayers (qasr) if staying for fifteen days, and if staying for more than that, then one should perform the prayers in full. The details of this will come ahead.

478. Commentary: For clarification, see Sunan an-Nasa'i Hadith: 470 and its benefit.

470. Commentary: In Madinah Munawwarah, the complete prayer was performed, then the journey began. Since Dhul-Hulayfah is outside the city and the journey was long, when the time for the ‘Asr prayer arrived at Dhul-Hulayfah, the prayer was shortened (qasr), meaning two rak‘ahs were performed. It should be noted that this was the journey of Hajj.

Benefit:
In the case of uncertainty, there is no fixed duration; for however long one stays, one may perform shortened prayers (qasar).

Takhrij:
«أخرجه البخاري، تقصير الصلاة، باب ما جاء في التقصير، حديث:1081، ومسلم، صلاة المسافرين، باب صلاة المسافرين، حديث:693.»©Explanation:
From this hadith, it is understood that when a person leaves his house with the intention of travel, he falls under the definition of a traveler (musafir). After crossing the city limits—that is, in current terminology, after leaving the boundaries of the municipality—even if he has traveled only one mile, he may begin to perform shortened prayers (qasr), and until his return, he may continue to perform the two-unit (rak‘ah) prayer.

Benefit:
The shortening of the prayer (qasr) becomes applicable as soon as the journey begins, whether a person has just left the city or merely exited his neighborhood, because Dhu’l-Hulayfah is 6 miles away from Madinah. (Ikmal al-Mu‘allim: 3/9) As for the issue of how much distance must be traveled for the shortening of the prayer to begin, the preferred opinion is that whatever is customarily considered a journey (‘urf), that is what constitutes a journey—« ما يطلق عليه اسم الشفر فهو السّفر»—that upon which the term “journey” is applied, thus that is a journey.

Benefit:
From this hadith, it is understood that performing Hajj Qiran is permissible, and riding behind someone (as a passenger) is also permissible.