It is obligatory to shorten the prayer during travel

It is obligatory to shorten the prayer during travel

Qasr Salah refers to shortening the four-unit prayer to two units during travel. There is a difference of opinion among scholars regarding its ruling, but the stronger arguments are with those who consider it obligatory.

➊ It is narrated from Hazrat Aisha (may Allah be pleased with her) that:

أول ما فرضت الصلاة ركعتان فأقرت صلاة السفر وأتمت صلاة الحضرية

“Initially, (both in travel and residence) two units of prayer were obligatory, then the prayer during travel was retained and the prayer during residence was completed.”

➋ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that:

إن الله فرض الصلاة على لسان نبيكم على المسافر ركعتين وعلى المقيم أربعا والخوف ركعة

“Indeed, Allah Almighty has made two units obligatory for the traveler, four units for the resident, and one unit in the state of fear through the tongue of your Prophet (peace be upon him).”

➌ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that among the teachings of the Messenger of Allah (peace be upon him) is:

ان الله أمرنا أن نصلى ركعتين فى السفر

“Indeed, Allah Almighty has commanded us to pray only two units during travel.”

➍ It is narrated from Hazrat Ya’la bin Umayyah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said regarding Qasr Salah:

صدقة تصدق الله بها عليكم فاقبلوا صدقته

“This is a charity which Allah Almighty has given you as charity, so accept this charity.”

➎ Hazrat Umar (may Allah be pleased with him) said:

صلاة السفر ركعتان

“The prayer during travel is two units.”

➏ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:

إن الله يحب أن توتى رخصه كما يكره أن توتي معصيته

“Indeed, Allah Almighty likes the observance of His concessions as He dislikes the commission of His disobedience.”

➐ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that:

فكان لا يزيد فى السفر على ركعتين وأبا بكر و عمر و عثمان كذلك

“The Prophet (peace be upon him) did not pray more than two units during travel, and the practice of Hazrat Abu Bakr (may Allah be pleased with him), Hazrat Umar (may Allah be pleased with him), and Hazrat Uthman (may Allah be pleased with him) was the same.”

(Ibn Taymiyyah) The Messenger of Allah (peace be upon him) never prayed four units during travel.

(Shawkani) It is established from the Prophet (peace be upon him) that he only shortened prayers in all travels.

There is a difference of opinion among jurists regarding its ruling.

(Abu Hanifa) Qasr Salah is obligatory; this is also a view of Imam Malik. The same position is narrated from Hazrat Umar (may Allah be pleased with him), Hazrat Ibn Umar (may Allah be pleased with them), Hazrat Ali (may Allah be pleased with him), Hazrat Jabir (may Allah be pleased with him), Hazrat Ibn Abbas (may Allah be pleased with them), Hazrat Umar bin Abdul Aziz, Imam Qatadah, and Imam Hasan.

(Ahmad, Shafi’i) The traveler has the choice to pray either complete or shortened prayer, but shortening is preferable.

(Malik) Qasr Salah is a confirmed Sunnah.

(Ibn Taymiyyah) Qasr Salah is Sunnah and praying complete is disliked.

The arguments of those who say Qasr Salah is not obligatory are as follows:

➊ Allah Almighty says:

فَلَيْسَ عَلَيْكُمُ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ

This verse neither mentions any sin on the one who shortens nor any sin on the one who does not shorten.

The response to this is that although this verse only establishes permissibility, other (previous) hadiths support obligation, and it is established in principles that obligation takes precedence over permissibility.

➋ It is narrated from Hazrat Aisha (may Allah be pleased with her) that:

ان النبى صلى الله عليه وسلم كان يقصر فى السفر ويتم

“The Prophet (peace be upon him) prayed both shortened and complete prayers during travel.”

➌ It is narrated from Hazrat Aisha (may Allah be pleased with her) that she went with the Prophet (peace be upon him) for Umrah in Ramadan; he prayed Qasr Salah while she prayed complete. Then she said to the Messenger of Allah (peace be upon him):

احسنت يا عائشه

“O Aisha! You have also done well.”

➍ Hazrat Uthman (may Allah be pleased with him) prayed four units at the place of Mina.

The response to this is that in the same hadith, Hazrat Ibn Mas’ud (may Allah be pleased with him) expressed surprise and said that he prayed two units with the Messenger of Allah (peace be upon him), Hazrat Abu Bakr, and Hazrat Umar at Mina. Also, this hadith cannot be taken as evidence because the mere action of a companion holds no weight against the established and authentic commands of the Messenger of Allah (peace be upon him).

(Refer) The arguments for obligation are stronger. But even if, hypothetically, Qasr Salah is considered not obligatory, still adherence to it during travel is recommended and preferable as the Prophet (peace be upon him) adhered to it.

(Abdul Rahman Mubarakpuri) holds the same view.

(Shawkani) Qasr Salah during travel is obligatory.

(Ibn Hazm) Qasr Salah is obligatory.

(Siddiq Hasan Khan) The correct view is that Qasr is obligatory.

(Khattabi) Most of the early scholars and jurists of the lands hold the view that Qasr is obligatory during travel.

(Amir San’ani) Regarding the hadith فرضت الصلاة ركعتين, he states that this hadith is evidence for obligation and Qasr.

And the obligation of shortening the prayer is on a person who sets out with the intention of traveling from his city, even if his journey is less than twelve miles.

One barid is four farsakhs and one farsakh is three miles.

The command of the Almighty is:

وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ

“When you are traveling, there is no sin upon you for shortening the prayers.”
This verse mentions the term “travel” in general (meaning walking), which includes every kind of travel as long as it is travel. Similarly, regarding the Prophet Muhammad (peace be upon him), Hazrat Ibn Umar (may Allah be pleased with them) said:

فكان لا يزيد فى السفر على ركعتين

“The Prophet (peace be upon him) did not pray more than two rak’ahs during travel.”

This hadith also mentions travel in general without specifying any limit as to how far one must travel to shorten the prayer and that it cannot be shortened for less than that distance. Therefore, we cannot specify any limit either, just as in the following verses we do not specify any limit for travel.
➊ فَمَنْ كَانَ مِنْكُمْ مَّرِيضًا أَوْ عَلَى سَفَرٍ

“Whoever among you is ill or on a journey, then [he may fast] an equal number of other days.”
➋ وَإِن كُنتُمْ مَّرْضَى أَو عَلى سَفَرِ

“And if you are ill or on a journey (and you do not find water, then perform tayammum with clean earth).”
(Refer) Therefore, the most correct opinion is that the distance commonly recognized as travel should be the distance at which prayers are shortened.
(Ibn Taymiyyah) holds this view.

(Ibn Qayyim) holds the same position.

(Shawkani) prefers this view.

(Siddiq Hasan Khan) also supports this.

Scholars have differed on this issue.
(Abu Hanifa) says to shorten prayers for a journey of three days.
(Malik, Shafi’i, Ahmad) say to shorten prayers for four barids (48 Hashemi miles).
(Wuza’i) says the minimum distance for shortening prayers is one day and one night.

Those who specify the distance for shortening prayers argue from the following evidences:
➊ It is narrated from Hazrat Anas (may Allah be pleased with him) that:

صليت مع رسول الله الظهر بالمدينة أربعا وصليت معه العصر بذى الحليفة ركعتين

“I prayed four rak’ahs of Dhuhr prayer with the Messenger of Allah (peace be upon him) in Medina, and then I prayed two rak’ahs of Asr prayer with him in Dhu al-Hilfah.”

Note that the distance between Medina and Dhu al-Hilfah is six miles.

The response to this is that this hadith does not specify a distance nor does it state that travel less than six miles is not considered travel.
➋ It is narrated from Hazrat Anas (may Allah be pleased with him) that:

كان إذا خرج مسيرة ثلاثة أميال أو ثلاثة فراسخ صلى ركعتين

“The Prophet (peace be upon him) would pray two rak’ahs if he traveled three miles or three farsakhs (the narrator Sha’bah is doubtful).”

Due to the narrator Sha’bah’s doubt, scholars have preferred three farsakhs, i.e., nine (9) miles, as the safer opinion.
Although scholars consider this hadith the best for determining the distance, it does not state that travel less than nine (9) miles is not travel, especially since the Prophet (peace be upon him) shortened prayers even at six miles as mentioned in the first hadith.
➌ It is narrated from Hazrat Ibn Umar (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:

لا يحل لامرأة تـؤمـن بـالـله واليوم الآخر أن تسافر ثلاثة أيام بغير ذي محرم

“For a woman who believes in Allah and the Last Day, it is not permissible for her to travel three days without a mahram relative.”

In one narration, the words are: يوما و ليلة “No woman should travel even one day and night without a mahram.”

In another narration: بريدا “No woman should travel one barid, i.e., twelve miles, without a mahram.”

The response is that these hadiths are not about the distance for shortening prayers.
➍ It is narrated from Hazrat Ibn Abbas (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) said:

يا اهل مكة لا تقصروا فى أقل من أربعة برد من مكة إلى عسفان

“O people of Mecca! Do not shorten prayers for a distance less than four barids, i.e., forty-eight (48) miles, and the distance between Mecca and Asfan is four barids.”

The response is that this hadith is not proven as marfu’ (attributed to the Prophet) but is mوقوف (attributed to a companion), as Hafiz Ibn Hajar clarified.

Also, the narrator Abdul Wahhab bin Mujahid bin Jabr is abandoned, so it is not reliable.

➎ It is narrated from Hazrat Abu Saeed (may Allah be pleased with him) that:

كان صلى الله عليه وسلم إذا سافر فرسخا يقصر الصلاة

“When the Prophet (peace be upon him) traveled one farsakh (i.e., three miles), he would shorten the prayer.”

The response is that the narrator Abu Harun al-Abdi (Amarat bin Juwayn) is abandoned according to Hafiz Ibn Hajar, so this narration is also not reliable.

The beginning of the prayer area should be started by moving outside of one’s own settlement or area.

(Abu Hanifaؒ, Shafi’iؒ, Ahmadؒ) After the urban population ends, the prayer should be shortened (Qasr). There is also a narration from Imam Malikؒ to this effect. Additionally, Imam Malikؒ has narrated that the shortening should begin at a distance of three miles from the city; however, some Tabi‘een have even permitted shortening the prayer from their own homes.

(Ibn Mundhirؒ) The scholars have reached consensus that a person intending to travel can shorten the prayer after leaving all the houses of the settlement he is departing from.

(Shawkaniؒ) Linguists use the term “traveler” for one who leaves his homeland intending to go to another place.

(Bukhariؒ) It is recorded in Sahih Bukhari that when Hazrat Ali رضي الله عنه set out from Kufa intending to travel, he immediately began to shorten the prayer even though the houses of Kufa were still visible. Upon return, when he was informed that Kufa was in front of him, he said that they would not complete the prayer until they entered the city.

It is also narrated from Hazrat Ibn Umar رضي الله عنهما that upon returning from travel, they continued to shorten the prayer until entering the settlement.

If a person is in a state of transit in a city, he should shorten the prayer for up to twenty days.

The reasons on which Imam Shawkaniؒ based this stance are as follows:
➊ It is narrated from Hazrat Jabir رضي الله عنه that the Prophet صلى الله عليه وسلم stayed in Tabuk for twenty days: يقصر الصلاة “There, the Prophet صلى الله عليه وسلم used to shorten the prayer.”

➋ It is narrated from Hazrat Ibn Abbas رضي الله عنهما that when the Prophet صلى الله عليه وسلم conquered Makkah, he stayed there for nineteen (19) days during which he used to pray two rak’ahs: فنحن إذا سافرنا فأقمنا تسع عشرة قصرنا وإن زدنا أتممنا “Therefore, if we also stayed somewhere for nineteen (19) days during travel, we would shorten the prayer, and if we stayed longer, we would perform the full prayer.”

In the narration of Sunan Abi Dawood, seventeen (17) days are mentioned.

In another narration of Sunan Abi Dawood, fifteen (15) days are mentioned.

Since in these narrations the maximum number of days mentioned in the state of hesitation is twenty, according to Imam Shawkaniؒ, this should be acted upon.
(Shawkaniؒ) In reality, full prayer is obligatory for a resident because shortening the prayer is only legislated by the Lawgiver for the traveler, and a resident is not a traveler. Therefore, if shortening the prayer was not proven for the Prophet صلى الله عليه وسلم despite his stay in Makkah and Tabuk, performing the full prayer would be obligatory. Hence, this principle can only be changed due to some evidence, and indeed, in the state of hesitation, the evidence for shortening prayer only applies up to twenty days as in the hadith of Hazrat Jabir رضي الله عنه (mentioned earlier), and shortening prayer beyond this duration is not proven from the Prophet صلى الله عليه وسلم, so this amount will be sufficient.

(Siddiq Hasan Khanؒ) agrees with this.

(Hanafis) always shorten prayer in the state of hesitation (i.e., until return). This is also narrated from Imam Shafi’iؒ in one narration.

(The preferred view) In the state of hesitation (i.e., if a traveler says, “I travel today, I travel tomorrow”), it is always correct to shorten the prayer until return.
(Ibn Taymiyyahؒ) holds the same view.

(Amir San’aniؒ) has considered this more appropriate.

(Tirmidhiؒ) The scholars have agreed that a traveler can shorten prayer as long as he does not intend to stay, even if many years pass while doing so.

The reasons for preferring this stance are as follows:
➊ The Prophet صلى الله عليه وسلم did not specify any number of days in the state of hesitation.
➋ The Prophet صلى الله عليه وسلم shortened prayer as long as he was in the state of hesitation, as during the conquest of Makkah and Tabuk, etc.
➌ In the state of hesitation, a person is not considered resident but is under the ruling of a traveler, as Hazrat Umar رضي الله عنه used to say when coming to Makkah after praying two rak’ahs:

أتموا يا أهل مكة فإنا قوم سفر

“O people of Makkah! Complete your prayer, indeed we are travelers.”

➍ Hazrat Ibn Umar رضي الله عنهما prayed two rak’ahs for six months due to roads being blocked by snow in the Azerbaijan region.

➎ It is narrated from Hazrat Anas رضي الله عنه that some companions of the Prophet صلى الله عليه وسلم stayed for nine months in the Ramahramz area and continued to shorten the prayer.

➏ Hazrat Anas رضي الله عنه stayed for two years in the Persian region (due to some expedition) and continued to shorten the prayer.

And if he intends to stay for four days, then after their passing, he should perform the complete prayer.

The reason for adopting Imam Shawkani’s (may Allah have mercy on him) stance is the same as previously stated: we should suffice with the evidence found in the Sunnah. As for this issue, there is a narration that the Prophet (peace be upon him) spent ten days in Makkah and its surroundings during the Farewell Pilgrimage. During this time, he moved from one place to another and continued to pray two rak’ahs.

However, during this period, the Prophet (peace be upon him) stayed continuously in Makkah for only four days and prayed shortened prayers. The Prophet (peace be upon him) arrived in Makkah on the morning of the 4th of Dhu al-Hijjah and remained there on the 5th, 6th, and 7th until he left for Mina after Fajr prayer on the 8th.

Hafiz Ibn Hajar (may Allah have mercy on him) narrates that the Prophet (peace be upon him) stayed in Makkah for four days.

This proves that the Prophet (peace be upon him) intended to stay for four days and prayed shortened prayers. Similarly, whoever intends to stay for four days will pray shortened prayers, and if one intends to stay longer, then following the example of the Messenger of Allah (peace be upon him) and the original ruling, one will pray the full prayer.

There is a difference of opinion among the jurists on this issue.

(Shafi’i, Malik, Ahmad) If the intention is to stay for four days, one should pray the full prayer; if less than that, one should pray shortened prayers.

(Abu Hanifa) If the intention is to stay for fifteen days, one should pray the full prayer; if less, one should pray shortened prayers.

(The preferred view) In reality, there is no fixed limit. The principle is that as long as a person is considered a traveler according to common custom, he may shorten the prayer. However, it can be said that the more cautious approach is that if one intends to stay for four days or less, one should shorten the prayer, as proven from the Prophet (peace be upon him) during the Farewell Pilgrimage, and if one intends to stay longer, one should pray the full prayer.

(Ibn Taymiyyah) supports this view.

(Ibn Baz) According to the majority of scholars, if a traveler intends to stay in a city for more than four days, he should pray the full prayer, and if he intends to stay less than that, it is preferable to shorten the prayer. However, praying the full prayer is still permissible.

A traveler can combine two prayers by advancing or delaying them.

The meaning of combining (Jama’) by advancing or delaying (Taqdeem wa Ta’kheer) is to perform the second prayer earlier during the time of the first prayer or to delay the first prayer to the time of the second prayer. This has been established from the Prophet ﷺ during travel.

➊ It is narrated from Hazrat Anas (RA) that when the Messenger of Allah ﷺ would begin travel before the decline of the sun, he would delay the Zuhr prayer until Asr. Then he would dismount from the mount and perform both Zuhr and Asr prayers together. But if the sun began to decline before the start of travel, he would perform Zuhr prayer first, then mount and set out on the journey.

➋ It is narrated from Hazrat Muadh bin Jabal (RA) in a narration:

وإذا ارتحل بعد زيغ الشمس صلى الظهر والعصر جميعا

“And when you ﷺ intended to travel after the decline of the sun, you would combine Zuhr and Asr prayers.”

➌ It is narrated from Hazrat Ibn Umar (RA) that he saw the Messenger of Allah ﷺ:

إذا أعجله السير فى السفر يؤخر المغرب حتى يجمع بينها وبين العشاء

“When there was haste to travel, the Prophet ﷺ would delay Maghrib prayer until he prayed Maghrib and Isha together.”
In one narration it is stated:

حتي غاب الشفق

“The Prophet ﷺ would delay Maghrib prayer so much that the twilight (redness) would disappear.”

➍ It is narrated from Hazrat Ibn Abbas (RA) that the Prophet ﷺ combined Zuhr and Asr and Maghrib and Isha during the expedition of Tabuk.

From these evidences, it is understood that combining Zuhr and Asr or Maghrib and Isha by performing them at the time of either one during travel is permissible and correct.

(Ahmad, Shafi’i, Malik) hold this view.

(Abu Hanifa) holds that combining by advancing or delaying is not permissible except in Muzdalifah and Arafah; however, combining in form (Jama’ Suri) is permissible. (This means performing one prayer at its last time and the other at its earliest time, so the prayers are combined but each is performed within its own time.)

(Ibn Baz) states that a traveler can combine prayers.

(Ibn Taymiyyah) states that combining prayers is absolutely correct when the purpose is to remove hardship.

◈ It is established from the Prophet ﷺ that he combined prayers without any illness, rain, travel, or fear.

But remember that except for travel, only combining in form (Jama’ Suri) is permissible, not combining by advancing or delaying (Jama’ Taqdeem wa Ta’kheer). Its detailed explanation has already passed under باب مواقيت الصلاة.

With one Adhan and two Iqamas

In a long narration reported from Hazrat Jabir رضي الله عنه, it is stated that the Prophet صلى الله عليه وسلم combined Maghrib and Isha prayers in Muzdalifah باذان واحد و إقامتين “with one Adhan and two Iqamas.”

A traveler must pray the full prayer when following a resident

When a traveler prays behind a resident person, it is obligatory for him to pray the full prayer, as mentioned in a narration from Musnad Ahmad where Hazrat Ibn Abbas رضي الله عنهما was asked: What is the ruling for a traveler who prays alone with two Rak’ahs but prays four Rak’ahs when following a resident? He رضي الله عنه replied تلك السنة “This is the Sunnah.”
In another narration it is stated تلك سنة أبى القاسم “This is the Sunnah of Abu al-Qasim صلى الله عليه وسلم.”

Can a traveler lead the residents in prayer

It is permissible and correct to do so provided the traveler is eligible to lead the prayer.

As Hazrat Umar (may Allah be pleased with him), when he came to Makkah, led the people in two rak’ahs of prayer and said:

يا أهل مكة أنموا صلاتكم فإنا قوم سفر

“O people of Makkah! Complete your prayer, indeed we are travelers.”

A person who travels daily for business

Any person who is traveling can shorten the prayer, whether he travels daily or twice a day.