سُوْرَةُ النِّسَآءِ
Surah An-Nisaa (4) — Ayah 101
وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَـٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا ﴿101﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salât (the prayer) if you fear that the disbelievers may put you in trial (attack you etc.), verily, the disbelievers are ever unto you open enemies.
Word by Word — Arabic, Transliteration & Meaning
وَإِذَا
wa-idhā
And when
ضَرَبْتُمْ
ḍarabtum
you travel
فِى
fī
in
ٱلْأَرْضِ
l-arḍi
the earth
فَلَيْسَ
falaysa
then not
عَلَيْكُمْ
ʿalaykum
upon you
جُنَاحٌ
junāḥun
(is) any blame
أَن
an
that
تَقْصُرُوا۟
taqṣurū
you shorten
مِنَ
mina
[of]
ٱلصَّلَوٰةِ
l-ṣalati
the prayer
إِنْ
in
if
خِفْتُمْ
khif'tum
you fear
أَن
an
that
يَفْتِنَكُمُ
yaftinakumu
(may) harm you
ٱلَّذِينَ
alladhīna
those who
كَفَرُوٓا۟ ۚ
kafarū
disbelieved
إِنَّ
inna
Indeed
ٱلْكَـٰفِرِينَ
l-kāfirīna
the disbelievers
كَانُوا۟
kānū
are
لَكُمْ
lakum
for you
عَدُوًّۭا
ʿaduwwan
an enemy
مُّبِينًۭا
mubīnan
open
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 101) ➊ { وَ اِذَا ضَرَبْتُمْ فِي الْاَرْضِ … :} The meaning of "qasr" is reduction; this reduction is Sunnah in the number of rak‘ahs, and if the fear is greater, then reduction can also be made in the form and shape of the prayer, for example, performing the prayer while walking on foot. Obviously, in this, full prostration and bowing are not possible, or performing the prayer on a mount by gesturing. See Surah Al-Baqarah (2:239). The Messenger of Allah (peace and blessings be upon him) sent Abdullah bin Unais (may Allah be pleased with him) to kill Khalid bin Sufyan, because he was preparing an army to fight the Messenger of Allah (peace and blessings be upon him). Abdullah reached there when the time for ‘Asr was near, so he performed the prayer while walking. [ أبو داوٗد، صلاۃ السفر، باب صلاۃ الطالب : ۱۲۴۹ ] Hafiz Ibn Hajar (may Allah have mercy on him) declared its chain Hasan in Fath al-Bari, and Ibn Kathir called it Jayyid. [ ہدایۃ المستنیر ] Abdullah bin Abbas (may Allah be pleased with them both) said: "Allah has made four rak‘ahs obligatory in residence, two in travel, and one in fear, through the tongue of your Prophet." [ مسلم، صلاۃ المسافرین ، باب صلاۃ المسافرین و قصرھا : ۶۸۷ ]
In ordinary travel, except for Maghrib and Fajr prayers, performing two rak‘ahs instead of four in other prayers is qasr. The words "there is no sin upon you" prove that in the state of travel, qasr is not obligatory, it is only permitted, and this is the view of most of the Salaf scholars. However, since the Messenger of Allah (peace and blessings be upon him) always performed qasr during travel, therefore, in view of his Sunnah, according to Imam Shafi‘i, Imam Ahmad ibn Hanbal, and most of the hadith scholars (may Allah have mercy on them), qasr is preferable.
➋ The apparent meaning of travel is the general travel which is commonly called travel. As for specifying the distance or number of days, neither is it clearly mentioned in any verse of the Qur’an nor in any explicit hadith of the Prophet (peace and blessings be upon him). On this basis, the imams and scholars who have specified a certain amount have generally done so by ijtihad, looking at the journeys of the Prophet (peace and blessings be upon him). However, the strongest evidence for specifying the amount of travel is the hadith of Anas narrated in Sahih Muslim (691), according to which, if one travels three farsakh (nine kos), approximately twenty-one kilometers, then after leaving the city, one can perform qasr.
➌ In any authentic hadith, it is not proven from the Prophet (peace and blessings be upon him) that he performed the Sunnah prayers before or after the obligatory prayers during travel, except for the Witr of the night and the Sunnah of Fajr, which he always performed during every journey and never left. (Zad al-Ma‘ad: 1/456) Among the Companions, Abu Bakr, ‘Umar, and Ibn ‘Umar (may Allah be pleased with them) also acted upon this. [ بخاری، التقصیر، باب من لم یتطوع فی السفر دبر الصلاۃ : ۱۱۰۲ ]
➍ If a traveler prays behind a resident, he will not perform qasr. Musa bin Salamah says: We were with Ibn Abbas (may Allah be pleased with them both) in Makkah, so I said: When we are with you, we pray four rak‘ahs, and when we go to our places of residence, we pray two rak‘ahs. He said: "This is the Sunnah of Abu al-Qasim (peace and blessings be upon him)." [ أحمد : 216/1، ح : ۱۸۶۷ ] A narration with the same meaning is in Sahih Abi ‘Awanah (2/340). [ إرواء الغلیل، تحت الحدیث : ۵۷۱ ]
➎ {اِنْ خِفْتُمْ اَنْ يَّفْتِنَكُمُ الَّذِيْنَ كَفَرُوْا … :} Since this verse was revealed in the context of jihad, therefore, along with the permission of qasr in prayer, the words "if you fear that the disbelievers may put you to trial" are also used. As for ordinary travel, in which there is no fear of the enemy, this verse is silent regarding the ruling of qasr, which the Prophet (peace and blessings be upon him) clarified through his words and actions. ‘Umar (may Allah be pleased with him) was asked by a man: "What is the reason that people perform qasr in every journey, even though in the Qur’an this ruling is restricted with fear?" So ‘Umar (may Allah be pleased with him) said: "I was also surprised by this, and I mentioned it to the Prophet (peace and blessings be upon him), so he said: 'It is a charity which Allah has given to you, so accept His charity.'" [ مسلم، صلاۃ المسافرین، باب صلاۃ المسافرین و قصرھا : ۶۸۶ ] Ibn Abbas (may Allah be pleased with them both) said: "The Prophet (peace and blessings be upon him) went from Madinah to Makkah, and at that time, he feared none except the Lord of the worlds, yet he performed only two rak‘ahs of prayer." [ نسائی، تقصیر الصلاۃ فی السفر، بابٌ : ۱۴۳۶ ]
Anas (may Allah be pleased with him) narrates: "We set out with the Messenger of Allah (peace and blessings be upon him) from Madinah to Makkah, and he continued to perform two rak‘ahs of prayer until we returned to Madinah." The narrator of the hadith says: I asked: "How long did you stay in Makkah?" He replied: "We stayed for ten days." [ بخاری، التقصیر، باب ما جاء فی التقصیر… : ۱۰۸۱ ]
Once, he stayed in Makkah for nineteen (19) days. [ بخاری، المغازی، باب مقام النبی صلی اللہ علیہ وسلم بمکۃ زمن الفتح : ۴۲۹۸ ] Jabir (may Allah be pleased with him) said that the Prophet (peace and blessings be upon him) stayed in Tabuk for twenty days and continued to perform qasr. [ أحمد : ۳؍۲۹۵، ح : ۱۴۱۳۹، و صححہ الألبانی فی الإرواء ] The Prophet (peace and blessings be upon him) did not explicitly mention the duration for which, if one intends to stay at a place, one can perform qasr. The scholars have different opinions; some said if one intends to stay for nineteen days, one can perform qasr, and if less than that, then qasr. Some have stated this period as fifteen days, some as four days, but the preferred opinion seems to be that as long as one does not intend to reside at a place, one can perform qasr. Thumamah bin Shurahbil says: I went to Ibn ‘Umar (may Allah be pleased with them both), so we asked: "How is the prayer of a traveler?" He replied: "Two rak‘ahs, except for Maghrib, which is three rak‘ahs." I said: "Tell me, if we are in Dhu al-Majaz?" He said: "What is Dhu al-Majaz?" I said: "A place where we gather and buy and sell, and we stay for twenty nights or fifteen nights." He said: "O man! I stayed in Azerbaijan, I do not know whether they said four months or two months, and I saw them performing two rak‘ahs, and I saw with my own eyes the Prophet (peace and blessings be upon him) performing two rak‘ahs." Then he recited this verse: «{ لَقَدْ كَانَ لَكُمْ فِيْ رَسُوْلِ اللّٰهِ اُسْوَةٌ حَسَنَةٌ }» [ الأحزاب : ۲۱ ] [ أحمد : 83/2، ح : ۵۵۵۲، و حسنہ شعیب الأرنؤوط ]
In ordinary travel, except for Maghrib and Fajr prayers, performing two rak‘ahs instead of four in other prayers is qasr. The words "there is no sin upon you" prove that in the state of travel, qasr is not obligatory, it is only permitted, and this is the view of most of the Salaf scholars. However, since the Messenger of Allah (peace and blessings be upon him) always performed qasr during travel, therefore, in view of his Sunnah, according to Imam Shafi‘i, Imam Ahmad ibn Hanbal, and most of the hadith scholars (may Allah have mercy on them), qasr is preferable.
➋ The apparent meaning of travel is the general travel which is commonly called travel. As for specifying the distance or number of days, neither is it clearly mentioned in any verse of the Qur’an nor in any explicit hadith of the Prophet (peace and blessings be upon him). On this basis, the imams and scholars who have specified a certain amount have generally done so by ijtihad, looking at the journeys of the Prophet (peace and blessings be upon him). However, the strongest evidence for specifying the amount of travel is the hadith of Anas narrated in Sahih Muslim (691), according to which, if one travels three farsakh (nine kos), approximately twenty-one kilometers, then after leaving the city, one can perform qasr.
➌ In any authentic hadith, it is not proven from the Prophet (peace and blessings be upon him) that he performed the Sunnah prayers before or after the obligatory prayers during travel, except for the Witr of the night and the Sunnah of Fajr, which he always performed during every journey and never left. (Zad al-Ma‘ad: 1/456) Among the Companions, Abu Bakr, ‘Umar, and Ibn ‘Umar (may Allah be pleased with them) also acted upon this. [ بخاری، التقصیر، باب من لم یتطوع فی السفر دبر الصلاۃ : ۱۱۰۲ ]
➍ If a traveler prays behind a resident, he will not perform qasr. Musa bin Salamah says: We were with Ibn Abbas (may Allah be pleased with them both) in Makkah, so I said: When we are with you, we pray four rak‘ahs, and when we go to our places of residence, we pray two rak‘ahs. He said: "This is the Sunnah of Abu al-Qasim (peace and blessings be upon him)." [ أحمد : 216/1، ح : ۱۸۶۷ ] A narration with the same meaning is in Sahih Abi ‘Awanah (2/340). [ إرواء الغلیل، تحت الحدیث : ۵۷۱ ]
➎ {اِنْ خِفْتُمْ اَنْ يَّفْتِنَكُمُ الَّذِيْنَ كَفَرُوْا … :} Since this verse was revealed in the context of jihad, therefore, along with the permission of qasr in prayer, the words "if you fear that the disbelievers may put you to trial" are also used. As for ordinary travel, in which there is no fear of the enemy, this verse is silent regarding the ruling of qasr, which the Prophet (peace and blessings be upon him) clarified through his words and actions. ‘Umar (may Allah be pleased with him) was asked by a man: "What is the reason that people perform qasr in every journey, even though in the Qur’an this ruling is restricted with fear?" So ‘Umar (may Allah be pleased with him) said: "I was also surprised by this, and I mentioned it to the Prophet (peace and blessings be upon him), so he said: 'It is a charity which Allah has given to you, so accept His charity.'" [ مسلم، صلاۃ المسافرین، باب صلاۃ المسافرین و قصرھا : ۶۸۶ ] Ibn Abbas (may Allah be pleased with them both) said: "The Prophet (peace and blessings be upon him) went from Madinah to Makkah, and at that time, he feared none except the Lord of the worlds, yet he performed only two rak‘ahs of prayer." [ نسائی، تقصیر الصلاۃ فی السفر، بابٌ : ۱۴۳۶ ]
Anas (may Allah be pleased with him) narrates: "We set out with the Messenger of Allah (peace and blessings be upon him) from Madinah to Makkah, and he continued to perform two rak‘ahs of prayer until we returned to Madinah." The narrator of the hadith says: I asked: "How long did you stay in Makkah?" He replied: "We stayed for ten days." [ بخاری، التقصیر، باب ما جاء فی التقصیر… : ۱۰۸۱ ]
Once, he stayed in Makkah for nineteen (19) days. [ بخاری، المغازی، باب مقام النبی صلی اللہ علیہ وسلم بمکۃ زمن الفتح : ۴۲۹۸ ] Jabir (may Allah be pleased with him) said that the Prophet (peace and blessings be upon him) stayed in Tabuk for twenty days and continued to perform qasr. [ أحمد : ۳؍۲۹۵، ح : ۱۴۱۳۹، و صححہ الألبانی فی الإرواء ] The Prophet (peace and blessings be upon him) did not explicitly mention the duration for which, if one intends to stay at a place, one can perform qasr. The scholars have different opinions; some said if one intends to stay for nineteen days, one can perform qasr, and if less than that, then qasr. Some have stated this period as fifteen days, some as four days, but the preferred opinion seems to be that as long as one does not intend to reside at a place, one can perform qasr. Thumamah bin Shurahbil says: I went to Ibn ‘Umar (may Allah be pleased with them both), so we asked: "How is the prayer of a traveler?" He replied: "Two rak‘ahs, except for Maghrib, which is three rak‘ahs." I said: "Tell me, if we are in Dhu al-Majaz?" He said: "What is Dhu al-Majaz?" I said: "A place where we gather and buy and sell, and we stay for twenty nights or fifteen nights." He said: "O man! I stayed in Azerbaijan, I do not know whether they said four months or two months, and I saw them performing two rak‘ahs, and I saw with my own eyes the Prophet (peace and blessings be upon him) performing two rak‘ahs." Then he recited this verse: «{ لَقَدْ كَانَ لَكُمْ فِيْ رَسُوْلِ اللّٰهِ اُسْوَةٌ حَسَنَةٌ }» [ الأحزاب : ۲۱ ] [ أحمد : 83/2، ح : ۵۵۵۲، و حسنہ شعیب الأرنؤوط ]
