Narration from ʿĀʾishah رضي الله عنها:“Prayer was initially prescribed as two rak‘ahs (units) for both residence and travel. The prayer during travel remained unchanged, but the prayer in residence was increased.”
(Agreed upon - Bukhari 350, Muslim 685)
Additional Narration:ʿĀʾishah رضي الله عنها also reported: “The Prophet ﷺ would sometimes shorten the prayer during travel and at times complete it. He would also fast and break the fast while traveling.”
Narrated by al-Dāraqutni, who said the chain is authentic. However, Imam Ahmad ibn Hanbal classified this narration as munkar (rejected).
Reference: Daraqutni 2/189, al-Talkhīs 2/44
❷ Islam has taken human hardship into account. Travel, being a type of hardship, retained the concession of shorter prayer. In contrast, during peace and at home, the prayer was lengthened by two rak‘ahs.
❸ Shortening the prayer (Qasr) during travel is a legitimate concession granted in the Qur’an. It is not obligatory but a matter of choice. If a traveler wishes to perform the full prayer, he may do so. However, it is preferable to adopt the concession granted by Allah.
❹ Similarly, during travel, fasting is optional. A traveler may fast or break the fast. However, prayer cannot be skipped. Adjustments in timing (advancement or delay) can be made depending on the situation. There is no make-up (qaḍā’) for voluntary fasts, but obligatory fasts missed during travel must be compensated after returning. Failure to do so would be sinful.
❺ If one begins fasting (obligatory or voluntary) while traveling and then needs to break it due to hardship, it is allowed. However, one must make up for it if it was an obligatory fast.
Source Note:This content is taken from "Ḍiyāʾ al-Islām fī Sharḥ al-Ilmām bi-Aḥādīth al-Aḥkām" by Shaykh Taqi al-Din Abi al-Fatḥ, translated by Mawlānā Mahmūd Ahmad Ghaznfar.
(Agreed upon - Bukhari 350, Muslim 685)
Additional Narration:ʿĀʾishah رضي الله عنها also reported: “The Prophet ﷺ would sometimes shorten the prayer during travel and at times complete it. He would also fast and break the fast while traveling.”
Narrated by al-Dāraqutni, who said the chain is authentic. However, Imam Ahmad ibn Hanbal classified this narration as munkar (rejected).
Reference: Daraqutni 2/189, al-Talkhīs 2/44
Key Benefits:
❶ Initially, both the prayers in residence and travel were two rak‘ahs. Later, the travel prayer remained two rak‘ahs while the prayer in residence was increased to four.❷ Islam has taken human hardship into account. Travel, being a type of hardship, retained the concession of shorter prayer. In contrast, during peace and at home, the prayer was lengthened by two rak‘ahs.
❸ Shortening the prayer (Qasr) during travel is a legitimate concession granted in the Qur’an. It is not obligatory but a matter of choice. If a traveler wishes to perform the full prayer, he may do so. However, it is preferable to adopt the concession granted by Allah.
❹ Similarly, during travel, fasting is optional. A traveler may fast or break the fast. However, prayer cannot be skipped. Adjustments in timing (advancement or delay) can be made depending on the situation. There is no make-up (qaḍā’) for voluntary fasts, but obligatory fasts missed during travel must be compensated after returning. Failure to do so would be sinful.
❺ If one begins fasting (obligatory or voluntary) while traveling and then needs to break it due to hardship, it is allowed. However, one must make up for it if it was an obligatory fast.
Source Note:This content is taken from "Ḍiyāʾ al-Islām fī Sharḥ al-Ilmām bi-Aḥādīth al-Aḥkām" by Shaykh Taqi al-Din Abi al-Fatḥ, translated by Mawlānā Mahmūd Ahmad Ghaznfar.