8 Evidences on Shortening Prayers During Travel — In Light of Qur’an and Sunnah
Source: Fatāwā ʿIlmiyyah – Volume 1, Kitāb al-Ṣalāh, Page 437
What is the Sharʿī ruling on offering Qasr (shortened) prayer at one’s in-laws’ residence? Should one shorten the prayer or complete it? Please explain in light of Qur’an and Sunnah.
(Asked by: Khurram Irshad Muhammadi)
◈ If a person travels to their in-laws who reside in another city at a travel-worthy distance, the prayer should be shortened (Qasr).
◈ However, offering the full prayer is also permissible, based on multiple authentic narrations and the practice of the Companions.
◈ Shortening is Sunnah, but completion is allowed without sin.
Narrated in Musnad Aḥmad (1/26) and Musnad al-Ḥumaydī (p. 36):
ʿUthmān (رضي الله عنه) prayed four rakʿāt in Minā, and when people objected, he said:
"Since arriving in Makkah, I have married. I heard the Prophet ﷺ say: ‘Whoever marries in a city should pray as a resident does.’”
▶ This narration, however, is weak due to a break in the chain and weakness of ʿIkrimah ibn Ibrāhīm.
“O people! The Sunnah is the Sunnah of the Messenger of Allah ﷺ and his two companions (Abū Bakr and ʿUmar). But this year many people have gathered, so I feared they might adopt something (incorrect) permanently.”
(al-Sunan al-Kubrā by al-Bayhaqī, 3/144, Isnāduḥu ḥasan)
▶ Indicates that Qasr is Sunnah, and his deviation was due to contextual reasoning, not change in ruling.
ʿĀʾishah said:
"O Messenger of Allah, you shortened your prayer in travel while I completed mine, and you did not fast, but I did?"
The Prophet ﷺ replied:
"You did well, O ʿĀʾishah!"
(Sunan al-Nasāʾī 3/122, Ḥadīth 1487; Dārquṭnī 2/187; Bayhaqī 3/142 – All with authentic chains)
“The Prophet ﷺ would sometimes shorten and sometimes complete the prayer while traveling; he would also fast and sometimes break the fast.”
(Dārquṭnī 2/189, Ḥadīth 2275 — Chain is authentic)
▶ This proves both actions are permissible in travel, though Qasr is preferable.
▶ These chains confirm the validity of both practices — Qasr and full prayer.
◈ Abū Qilābah said:
“If you pray two rakʿahs in travel, that is Sunnah; if you pray four, that too is Sunnah.”
(Ibn Abī Shaybah 2/452, Ḥadīth 8188)
◈ ʿAṭāʾ ibn Abī Rabāḥ said:
“Shortening is a concession; you may also offer full prayer.”
(Ibn Abī Shaybah 2/452, Ḥadīth 8191)
◈ Saʿīd ibn al-Musayyib said:
“You may offer two rakʿahs or four — both are allowed.”
(Ibn Abī Shaybah 2/452, Ḥadīth 8192)
◈ Imām al-Shāfiʿī said:
“Qasr is a concession in travel. If someone offers full prayer, it is valid.”
(Sunan al-Tirmidhī, 544; Kitāb al-ʿIlal, p. 889)
◈ Both practiced Qasr and full prayer in travel.
(Ṣaḥīḥ al-Bukhārī: 1090, 1102; Ṣaḥīḥ Muslim: 1572/685, 1579/679)
▶ Reinforces that both practices were known and valid.
"The Messenger of Allah ﷺ used to offer full and shortened prayer during travel."
(Dārquṭnī 2/189, Ḥadīth 2276)
▶ Criticism on narrator Mughīrah ibn Ziyād is not sufficient to reject the report.
① Qasr (two rakʿahs for 4-rakʿah prayers) is the Sunnah during travel.
② Offering the full prayer is also valid and established.
③ If the in-laws reside in another city, and the distance qualifies as travel, then Qasr should be preferred, but full prayer is allowed.
④ The Prophet ﷺ, his Companions, and the early generations practiced both forms.
⑤ All four madhāhib accept Qasr as a Sunnah and full prayer as valid.
ھٰذا ما عندي، واللہ أعلم بالصواب
Source: Fatāwā ʿIlmiyyah – Volume 1, Kitāb al-Ṣalāh, Page 437
❖ Question:
What is the Sharʿī ruling on offering Qasr (shortened) prayer at one’s in-laws’ residence? Should one shorten the prayer or complete it? Please explain in light of Qur’an and Sunnah.
(Asked by: Khurram Irshad Muhammadi)
✿ Summary of the Ruling:
◈ If a person travels to their in-laws who reside in another city at a travel-worthy distance, the prayer should be shortened (Qasr).
◈ However, offering the full prayer is also permissible, based on multiple authentic narrations and the practice of the Companions.
◈ Shortening is Sunnah, but completion is allowed without sin.
8 Evidences from the Qur’an, Hadith, and the Companions:
➊ Hadith of ʿUthmān (رضي الله عنه) — Claiming Residency by Marriage
Narrated in Musnad Aḥmad (1/26) and Musnad al-Ḥumaydī (p. 36):
ʿUthmān (رضي الله عنه) prayed four rakʿāt in Minā, and when people objected, he said:
"Since arriving in Makkah, I have married. I heard the Prophet ﷺ say: ‘Whoever marries in a city should pray as a resident does.’”
▶ This narration, however, is weak due to a break in the chain and weakness of ʿIkrimah ibn Ibrāhīm.
➋ Authentic Statement of ʿUthmān (رضي الله عنه) on Sunnah:
“O people! The Sunnah is the Sunnah of the Messenger of Allah ﷺ and his two companions (Abū Bakr and ʿUmar). But this year many people have gathered, so I feared they might adopt something (incorrect) permanently.”
(al-Sunan al-Kubrā by al-Bayhaqī, 3/144, Isnāduḥu ḥasan)
▶ Indicates that Qasr is Sunnah, and his deviation was due to contextual reasoning, not change in ruling.
➌ Saying of the Prophet ﷺ to ʿĀʾishah (رضي الله عنها):
ʿĀʾishah said:
"O Messenger of Allah, you shortened your prayer in travel while I completed mine, and you did not fast, but I did?"
The Prophet ﷺ replied:
"You did well, O ʿĀʾishah!"
(Sunan al-Nasāʾī 3/122, Ḥadīth 1487; Dārquṭnī 2/187; Bayhaqī 3/142 – All with authentic chains)
➍ Narration from ʿĀʾishah (رضي الله عنها):
“The Prophet ﷺ would sometimes shorten and sometimes complete the prayer while traveling; he would also fast and sometimes break the fast.”
(Dārquṭnī 2/189, Ḥadīth 2275 — Chain is authentic)
▶ This proves both actions are permissible in travel, though Qasr is preferable.
➎ Narration Confirmed by Reliable Scholars:
- Narrator: Saʿīd ibn Muḥammad ibn Thawwāb
- Ibn Ḥibbān called him: "Mustaqīm al-ḥadīth"
- Dārquṭnī authenticated his chain
- Ibn Khuzaymah included him in Ṣaḥīḥ Ibn Khuzaymah (2/134, Ḥadīth 1062)
▶ These chains confirm the validity of both practices — Qasr and full prayer.
➏ Statements from Tābiʿīn and Imām al-Shāfiʿī:
◈ Abū Qilābah said:
“If you pray two rakʿahs in travel, that is Sunnah; if you pray four, that too is Sunnah.”
(Ibn Abī Shaybah 2/452, Ḥadīth 8188)
◈ ʿAṭāʾ ibn Abī Rabāḥ said:
“Shortening is a concession; you may also offer full prayer.”
(Ibn Abī Shaybah 2/452, Ḥadīth 8191)
◈ Saʿīd ibn al-Musayyib said:
“You may offer two rakʿahs or four — both are allowed.”
(Ibn Abī Shaybah 2/452, Ḥadīth 8192)
◈ Imām al-Shāfiʿī said:
“Qasr is a concession in travel. If someone offers full prayer, it is valid.”
(Sunan al-Tirmidhī, 544; Kitāb al-ʿIlal, p. 889)
➐ Practice of ʿUthmān and ʿĀʾishah (رضي الله عنهما):
◈ Both practiced Qasr and full prayer in travel.
(Ṣaḥīḥ al-Bukhārī: 1090, 1102; Ṣaḥīḥ Muslim: 1572/685, 1579/679)
▶ Reinforces that both practices were known and valid.
➑ The Prophet ﷺ Prayed Both Ways in Travel:
"The Messenger of Allah ﷺ used to offer full and shortened prayer during travel."
(Dārquṭnī 2/189, Ḥadīth 2276)
▶ Criticism on narrator Mughīrah ibn Ziyād is not sufficient to reject the report.
✔ Conclusion:
① Qasr (two rakʿahs for 4-rakʿah prayers) is the Sunnah during travel.
② Offering the full prayer is also valid and established.
③ If the in-laws reside in another city, and the distance qualifies as travel, then Qasr should be preferred, but full prayer is allowed.
④ The Prophet ﷺ, his Companions, and the early generations practiced both forms.
⑤ All four madhāhib accept Qasr as a Sunnah and full prayer as valid.
ھٰذا ما عندي، واللہ أعلم بالصواب
