This excerpt is taken from Um Abdul Muneeb's book "Prayer During Travel and on Riding".
Prayer During Travel and on Riding:
Allah Almighty has stated regarding the obligation of Salah:
إِنَّ الصَّلٰوةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتٰبًا مَّوْقُوتًا
Indeed, Salah is obligatory upon the believers at prescribed times.
Reference: (An-Nisa: 103)
Salah is such an important duty that it is not waived off even in any excuse or emergency except in three conditions:
➊ Childhood
➋ Menstruation and postnatal bleeding
➌ Prolonged unconsciousness
No matter how severe the illness is, even if sitting or standing is difficult, Salah must be performed even if only a nod of the head or a movement of the eye is possible.
No matter how difficult the journey is, Salah must be performed, but the concession of shortening the prayer (Qasr) is given.
If there is fear of the enemy, a state of war, or bombs are falling, Salah must be performed; however, in the case of fear, the prayer is lightened.
The intensity of the obligation of Salah can also be understood from the fact that if a person cannot perform other acts of worship themselves, there is a legal way to substitute or represent them, for example, if a patient cannot fast, they pay fidya; if one cannot perform Hajj themselves, they have it performed by someone else. But Salah cannot be performed by anyone else on behalf of a person during their lifetime, nor can anyone perform it on behalf of the deceased, nor can its fidya be given.
In the state of travel, Allah Almighty has lightened the prayer, which is called Qasr Salah in terminology. Qasr means to shorten. The command of Qasr Salah was revealed in the fourth year of Hijrah during the journey of Jihad, and it has been continued for all kinds of travel. It is stated:
وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلٰوةِ
"When you travel in the land, there is no sin upon you if you shorten the prayer."
Reference: (An-Nisa: 101)
Units of Shortened Prayers:
It is narrated from Aisha (may Allah be pleased with her) that initially, the prayers were obligatory in two units each. Later, during travel, the prayer remained in its shortened form (two units), but the prayers at home were performed in full (with the current number of units).
Reference: (Bukhari: 3935, 1090. Muslim, Book of Travelers' Prayer: 685. Ahmad: 272/6. Nasai: 255/1)
It is narrated from Abdullah bin Umar (may Allah be pleased with him) that the Prophet (peace be upon him) did not pray more than two units during travel, and Abu Bakr (may Allah be pleased with him), Umar (may Allah be pleased with him), and Uthman (may Allah be pleased with him) followed the same practice.
Reference: (Bukhari: 1102. Muslim: 689. Abu Dawood: 1223. Ibn Majah: 1071)
The pattern of units for shortened prayers is as follows:
Fajr: 2 Sunnah, 2 Fard
Dhuhr: 2 Fard
Asr: 2 Fard
Maghrib: 3 Fard
Isha: 2 Fard, Witr
Is Shortening the Prayer Sunnah or Wajib?
Ibn Abbas (may Allah be pleased with him) said that indeed Allah Almighty has made it obligatory through the tongue of your Prophet that the traveler prays two rak'ahs, the resident prays four rak'ahs (for Zuhr, Asr, and Isha), and in a state of fear, one rak'ah prayer is obligatory.
Reference: (Muslim: 647, Book of Prayers of Travelers. Ahmad: 237/1. Abu Dawood: 1247)
It is narrated from Abdullah bin Umar (may Allah be pleased with him) that one of the things taught by the Messenger of Allah (peace be upon him) is that we pray two rak'ahs during travel.
Reference: (Sahih Nasai: 112. Ibn Hibban: 1451. Muwatta: 145/1)
Ya'li bin Umayyah says that I asked Umar bin Khattab (may Allah be pleased with him): Tell me about people shortening their prayers during travel, while Allah Almighty has said: If you fear that the disbelievers will cause you trouble, and now the state of fear from the disbelievers has ended. He replied: I was also surprised at what you have been surprised at. So I presented this matter to the Messenger of Allah (peace be upon him), and he said:
صدقة تصدق الله بها عليكم فاقبلوا صدقته
This is a charity that Allah has given you, so accept this charity.
Reference: (Muslim, Book of Prayers of Travelers: 686. Abu Dawood: 1199)
Umar (may Allah be pleased with him), Ibn Umar (may Allah be pleased with him), Jabir (may Allah be pleased with him), Ibn Abbas (may Allah be pleased with him), Imam Abu Hanifa (may Allah have mercy on him), Imam Shawkani (may Allah have mercy on him), Imam Ibn Hazm (may Allah have mercy on him), Imam Dawood Zahiri (may Allah have mercy on him), Nawab Siddiq Hasan Khan (may Allah have mercy on him) consider shortening the prayer (Qasr) obligatory.
Imam Malik bin Anas (may Allah have mercy on him) and Imam Shafi'i (may Allah have mercy on him) hold the opinion that shortening the prayer is a confirmed Sunnah. Both shortening or praying the full prayer are permissible.
Imam Ibn Taymiyyah (may Allah have mercy on him) says that shortening the prayer is Sunnah and praying the full prayer is disliked.
Abdul Rahman Mubarakpuri (may Allah have mercy on him) says to consider the Sunnah as obligatory, shorten the prayer, and not pray the full prayer even though shortening the prayer is not obligatory.
It is narrated from Aisha (may Allah be pleased with her) that the Messenger of Allah (peace be upon him) sometimes shortened the prayer during travel and sometimes prayed the full prayer.
Reference: (Dar Qutni: 188/2. Bayhaqi: 141/3)
This hadith has been declared weak by Imam Ibn Taymiyyah (may Allah have mercy on him), Imam Ibn Hajar (may Allah have mercy on him), Imam Ahmad (may Allah have mercy on him), and Imam Albani (may Allah have mercy on him).
Reference: (See: Majmoo' al-Fatawa Ibn Taymiyyah: 145/24. Arwa' al-Ghaleel: 7/4. Talkhees al-Habeer: 92/2. Fiqh al-Hadith Volume 1, Chapter on Travel Prayer)
In a narration from Aisha (may Allah be pleased with her), she said that the Prophet (peace be upon him) and I performed Umrah in Ramadan; he prayed the full prayer and I shortened it, and he said: O Aisha, you did well.
Reference: (Dar Qutni: 182/3)
This hadith is also weak and therefore cannot be used as evidence.
Reference: (See: Majmoo' al-Fatawa Ibn Taymiyyah: 146/24. Nasb al-Rayah: 91/2. Arwa' al-Ghaleel: 8/3. Fiqh al-Hadith, Chapter on Travel Prayer, p. 72)
Summary:
➊ The Messenger of Allah (peace be upon him) prayed shortened prayers during travel, so we should also pray shortened prayers.
➋ Shortening the prayer is a favor from Allah to the servant, so this favor should be accepted.
➌ If someone prays the full prayer, it is also permissible.
Meaning of Travel :
A journey in which one leaves their city, village, or settlement and goes to another village, city, or area.
No Qasr (shortening) of prayer is done while traveling within one's own city, no matter how large it is.
Distance for Qasr Prayer :
Anas bin Malik (may Allah be pleased with him) was asked about Qasr prayer, and he said: When the Messenger of Allah (peace be upon him) traveled a distance of three miles or three farsakhs, he used to pray two Rak'ahs (of Dhuhr, Asr, and Isha). (The narrator was uncertain which word was said, whether three miles or three farsakhs)
Reference: (Abu Dawood: 1201. Muslim, Book of Travelers' Prayer: 691)
Anas (may Allah be pleased with him) says that I prayed the full four Rak'ahs of Dhuhr prayer with the Messenger of Allah (peace be upon him) in Madinah Munawwarah and prayed two Rak'ahs of Asr prayer in Dhu al-Hulayfah.
Reference: (Abu Dawood: 1202. Bukhari: 1089. Muslim, Book of Travelers' Prayer: 690)
Note :
Dhul-Hilafah is six miles away from Madinah Munawwarah.
Imam Ibn Taymiyyah, may Allah have mercy on him, Imam Ibn Qayyim, may Allah have mercy on him, Imam Shawkani, may Allah have mercy on him, and Nawab Siddiq Hasan Khan, may Allah have mercy on him, hold the position that the journey which is commonly understood as travel is the one in which the prayer should be shortened (Qasr).
Reference: (Fiqh al-Hadith, Chapter on Travel Prayer)
Imam Nawawi, may Allah have mercy on him, says that the minimum distance for Qasr is three miles.
Reference: (Bukhari Sharh by Maulana Dawood Raz)
Ibn Hajar, may Allah have mercy on him, said that when a traveler intends a long journey, he should start Qasr when he is three miles outside the city.
Maulana Dawood Raz, may Allah have mercy on him, writes in the explanation of Sahih Bukhari that most scholars of Ahl al-Hadith accept Qasr for a journey of forty-eight miles.
Salahuddin Yusuf, may Allah have mercy on him, writes in the explanation of Sunan Abu Dawood that one should shorten the prayer after leaving the city limits and traveling at least three farsakhs, i.e., nine miles. Nine miles are equivalent to 22 or 23 kilometers.
Imam Malik, may Allah have mercy on him, Imam Shafi’i, may Allah have mercy on him, and Imam Ahmad, may Allah have mercy on him, hold the position that if the journey is equal to forty-eight Hashemi miles, then Qasr should be performed. Their evidence is this hadith: The Messenger of Allah, peace and blessings be upon him, said: "O people of Makkah, do not shorten the prayer for a journey less than four bureed (forty-eight miles)," and four bureed is the distance from Makkah to Asfan.
Reference: (Dar Qutni: 347/1. Bayhaqi: 127/3. Tabarani Kabir: 11162 from Ibn Abbas, may Allah be pleased with him)
However, this hadith is not Marfu‘ but Mauquf. The narrator in its chain, Abdul Wahhab bin Mujahid bin Jabr, is abandoned (matruk), so it is not reliable evidence.
Conclusion:
➊ It is better to shorten the prayer when traveling a distance of three farsakhs, that is 22 or 23 kilometers (nine miles).
➋ It is correct to follow the opinion of any jurist among the scholars.
For how many days is shortening the prayer allowed during stay:
Ibn Abbas (may Allah be pleased with him) stated that the Messenger of Allah ﷺ stayed in Makkah for 19 days (after the conquest of Makkah) and consistently shortened the prayers. Therefore, we shorten the prayers during a 19-day journey, and if it exceeds this duration, the full prayer is performed.
Reference: (Bukhari: 1080, 4298, 4299. Tirmidhi: 549)
In a narration from Ibn Abbas (may Allah be pleased with him), the duration of the Prophet’s ﷺ stay in Makkah is mentioned as 17 days.
Reference: (Bukhari: 1080, 1081. Abu Dawood: 1230, 1232)
In another narration from Ibn Abbas (may Allah be pleased with him), the duration of the stay is mentioned as 15 days.
Reference: (Abu Dawood: 1231)
From Jabir (may Allah be pleased with him), it is narrated that the Prophet ﷺ stayed in Tabuk for 20 days and there he consistently shortened the prayers.
Reference: (Abu Dawood: 1235. Ahmad: 295/3. Ibn Hibban: 2749)
From Anas (may Allah be pleased with him), it is narrated that when we set out intending to go to Makkah (for Hajj), the Prophet ﷺ consistently prayed two rak’ahs until we returned to Madinah. I (the narrator) asked: How many days did the Prophet ﷺ stay in Makkah? He said: Up to ten days.
Reference: Bukhari: 1081
The Messenger of Allah ﷺ instructed the Companions performing Hajj that after completing Hajj, they could stay in Makkah for three days.
Reference: (Muslim, Book of Hajj, Chapter on the permissibility of staying in Makkah for the emigrants)
Hafiz Abdul Sattar Hammad (may Allah have mercy on him) writes: The meaning of this Prophetic command is that the emigrants left Makkah for the elevation of the religion, so even after the conquest of Makkah, their status as travelers should remain. According to the Prophet’s ﷺ command, staying for three days and nights does not make a traveler considered a resident. Therefore, some hadith scholars believe that if the intention is to stay for three days and nights excluding the days of arrival and departure, then one should shorten the prayer. Also, this shortening was done by the Prophet ﷺ according to his intention.
Reference: (Fatawa As-hab al-Hadith)
According to the opinions of Imam Shafi’i (may Allah have mercy on him), Imam Malik (may Allah have mercy on him), Imam Ahmad (may Allah have mercy on him), Imam Shawkani (may Allah have mercy on him), Imam Ibn Hajar (may Allah have mercy on him), Nawab Siddiq Hasan Khan (may Allah have mercy on him), and Maulana Abdul Mannan Noorpuri (may Allah have mercy on him), if the intention is to stay for four days, one should shorten the prayer; if the stay exceeds this duration, the full prayer should be performed.
Reference: (Fiqh al-Hadith: Sharh Bukhari by Maulana Dawood Raz)
According to Ishaq bin Rahwayh (may Allah have mercy on him), if the intention is to stay for 19 days, one should shorten the prayer.
Reference: (Sharh Bukhari by Maulana Dawood Raz)
According to the Hanafi school, if the intention is to stay less than 15 days, one should shorten the prayer.
Conclusion:
➊ The Messenger of Allah, peace be upon him, did not specify the number of days one intends to stay at a place to perform Qasr prayer. The Companions, Hadith scholars, and jurists formed their opinions based on the various journeys of the Prophet, peace be upon him, and the number of days he stayed during those journeys.
➋ The Messenger of Allah, peace be upon him, undertook all journeys as emergency travels without specifying the number of days because these journeys were essentially military expeditions, such as the conquest of Mecca and the Tabuk expedition. In a Ghazwa (military expedition), it is not known how many days the travel will take or how many days one will have to stay at a particular place.
➌ The Prophet, peace be upon him, performed the Farewell Pilgrimage in a state of peace. This journey lasted a total of ten days, during which he stayed in Mecca for four consecutive days and performed Qasr prayer. Based on this situation, most jurists and Hadith scholars have limited the maximum stay for Qasr prayer to four days.
➍ Some scholars believe that the Messenger of Allah, peace be upon him, did not stay more than four days, which indicates that if the stay exceeds this period, it is uncertain whether Qasr prayer is permissible or not. However, the ruling on Qasr prayer mentions travel in general terms, so as long as one stays in another city during travel, Qasr prayer should be performed.
When there is hesitation about the duration of stay:
That is, if a traveler says that he will travel today or return tomorrow but for some reason is unable to do so, this is the state of hesitation (tardud).
The Prophet ﷺ remained in a state of hesitation during the conquest of Makkah and the Tabuk expedition and continued to shorten the prayers. (Hadiths have passed earlier)
Ibn Umar رضي الله عنه once went to the Azerbaijan region. Due to snow, the roads were blocked, and he had to stay continuously for six months. During this time, he kept shortening the prayers.
Reference: (Bayhaqi Fi al-Sunan al-Kubra: 152/3. Nasb al-Rayah lil-Nawawi: 185/2. Fiqh al-Hadith)
It is narrated from Anas رضي الله عنه that some companions stayed in the Ramahramz area for nine months and continued to perform shortened prayers.
Reference: (Bayhaqi: 152/2. Nasb al-Rayah: 186/2. Fiqh al-Hadith, Salat al-Safar)
Anas رضي الله عنه stayed in the Persian region for two years due to a battle and continued to shorten the prayers.
Reference: (Tahdhib al-Athar, Musnad Umar: 257/1. Fiqh al-Hadith, Salat al-Safar)
Because the duration of stay during battles and wars is uncertain, the eminent Hanafi scholars hold the opinion that in the state of hesitation, one should continue to shorten the prayers until returning.
Reference: (Nail al-Awtar: 483/2. Subul al-Salam: 619/2)
Ibn Taymiyyah رحمه الله and Amir San'ani رحمه الله also share this opinion.
Reference: (Majmu' al-Fatawa Ibn Taymiyyah. Subul al-Salam by Amir San'ani, Fiqh al-Hadith)
Imam Tirmidhi رحمه الله states that there is a consensus among the scholars that as long as the traveler does not intend to reside, he may shorten the prayers even if many years pass.
Reference: (Jami' Tirmidhi: 578)
Abdul Manan Nurpuri رحمه الله's opinion is that the Prophet ﷺ spent a maximum of 20 days in a state of hesitation in Tabuk; therefore, if it exceeds 20 days, then one should start performing the full prayer.
Reference: (Ahkam wa Masa'il)
Conclusion:
➊ If someone stays in a city for a certain task and does not know exactly when it will happen but estimates that it may take a certain number of days, then this estimate should be considered the duration of stay, and the decision to pray Qasr or full prayer should be made accordingly.
➋ If it starts raining or there is a flood in the river, and the intention is to leave as soon as the weather improves, then this is a state of uncertainty because it cannot be predicted.
➌ If a patient becomes unconscious or his condition worsens, and with medication and treatment his health can be restored in a few hours or one or two days, and the intention is to leave after his health is restored, then this is a state of uncertainty.
➍ If, after observing the patient's condition, it seems that it may take several days for his health to be restored, then this is not a state of uncertainty.
➎ If someone stays to receive money or some item from a person and does not know when that person will give it, then this is a state of uncertainty.
If departing at midday:
It is narrated from Anas bin Malik, may Allah be pleased with him: When we used to travel with the Messenger of Allah, peace be upon him, he would pray the Dhuhr prayer and then set out, although we had some doubt whether the sun had declined or not.
Reference: (Abu Dawood: 1204. Musnad Ahmad: 113/3 from Abu Muawiyah)
It is also narrated from Anas bin Malik, may Allah be pleased with him, that when the Messenger of Allah, peace be upon him, would stop at a place, he would not set out until he had prayed the Dhuhr prayer. Someone said to him: Even if it is the middle of the day? He said: (Yes) even if it is the middle of the day.
Reference: (Abu Dawood: 1205. Nasai: 499)
From Anas, may Allah be pleased with him, the gist of a narration is that the Messenger of Allah, peace be upon him, would set out before the sun declined and would delay Dhuhr until Asr. Then he would dismount and combine both prayers and pray them. And if the sun had already declined before starting the journey, he would pray Dhuhr and then mount.
Reference: (Abu Dawood: 1218. Bukhari: 1112. Muslim: 704. Nasai: 284/1)
Summary:
➊ Immediately after Zawal (when the sun passes the zenith), pray the Dhuhr prayer and then depart, even if the Adhan has not yet been called and it still appears to be the time of Zawal.
➋ If departing at the time of Zawal, delay the Dhuhr prayer and combine it with Asr prayer at the time of Asr.
➌ If on the way you can or want to get down and pray Dhuhr, that can also be done.
If departing at the time of Maghrib:
It is narrated from Nafi' (may Allah have mercy on him) that when Abdullah ibn Umar (may Allah be pleased with them both) was informed in Mecca about his wife Safiya bint Abu Ubaid (may Allah be pleased with her) (i.e., the news of her death was given), he traveled until the sun set and the stars appeared, and he said: When the Prophet (peace be upon him) was in a hurry during travel, he used to combine these two prayers (Maghrib and Isha). So he continued walking until the twilight disappeared, then he dismounted and combined the two prayers and prayed.
Reference: (Abu Dawood: 1207; Tirmidhi: 555)
It is narrated from Salim (may Allah have mercy on him), the son of Abdullah ibn Umar (may Allah be pleased with them both), that when Ibn Umar (may Allah be pleased with them both) received news of the illness of his wife Safiya bint Abu Ubaid (may Allah be pleased with her), I said to him (while walking): Prayer? (i.e., the time for prayer was about to end). He said: Let’s go. Then I said again, and he said: Let’s go. When we had walked two or three miles, he dismounted and prayed, meaning Maghrib and Isha, and said that he had seen that when the Prophet (peace be upon him) wanted to set out quickly for travel, he used to do the same.
Reference: (Bukhari: 1092; Abu Dawood: 1217 and Bayhaqi: 160/3 also clarify this issue)
When Ali (may Allah be pleased with him) traveled, he would walk after sunset until it was almost dark. Then he would dismount (from the mount) and pray Maghrib. He would ask for food and eat, then pray Isha, then set out again, and he narrated that the Messenger of Allah (peace be upon him) used to do the same.
Reference: (Abu Dawood: 1234)
Summary:
➊ If there is a hurry to leave at Maghrib time, Maghrib can be delayed and combined with Isha for prayer.
➋ When two prayers are performed together, a slight pause can be made between them. For example: eating food, relieving oneself, talking to someone, saying the iqamah, etc.
Prayer at home or in your town before starting the journey:
If a traveler has already intended to travel, preparations are complete, and he will depart after praying, then he should perform the full obligatory prayer, but he may omit the Sunnah prayers.
According to some Tabi‘in, may Allah have mercy on them, once the intention to travel is made, one should perform the shortened prayer (Qasr).
Reference: (Tuhfat al-Ahwadhi: 135/3)
The ruling of performing Qasr prayer begins after leaving the city limits. This is the opinion of Imam Abu Hanifa, Imam Shafi‘i, and Imam Ahmad, may Allah have mercy on them.
Reference: (Nail al-Awtar: 480/2, Fiqh al-Hadith)
Imam Bukhari, may Allah have mercy on him, wrote that when Ali, may Allah be pleased with him, left Kufa (from his home), he started praying while the houses of Kufa city were still visible.
Reference: (Bukhari: 1089)
Summary:
➊ When leaving your home, whether you pray one prayer or combine two prayers and pray them together, it is better to pray the full prayer; this is the cautious approach.
➋ If you are not at your home but somewhere else in the city or town and start your journey from there, you may pray the shortened prayer (Qasr), although you can also pray the full prayer.
➌ Once the journey has begun, even if you can see your city's houses or are passing through them, you may pray the shortened prayer (Qasr) or the full prayer.
➍ It is better to start the shortened prayer (Qasr) after leaving the town.
➎ If the traveler is still at home, he cannot perform Jam' Taqdeem or Jam' Ta'khir (combining prayers early or late). This is the opinion of Maulana Abdul Mannan Noorpuri, may Allah have mercy on him.
Reference: (Ahkaam wa Masaail, Vol: 2)
The boundary for shortening the prayer (Qasr):
When Ali (may Allah be pleased with him) reached in front of the city of Kufa upon returning from a journey, he prayed Qasr. People said that Kufa is right ahead. He replied: Until we enter the city, we will not complete the prayer.
Reference: (Bukhari: 1089)
Abdullah bin Umar (may Allah be pleased with them both) also used to continue performing Qasr until he entered the settlement after returning from a journey.
Reference: (Nasb al-Rayah: 183/2)
Conclusion:
➊ Upon returning from a journey, when the settlement of one's city begins, the ruling of Qasr prayer also ends.
Praying two prayers together during travel:
It is narrated from Ibn Abbas (may Allah be pleased with them) that during the expedition of Tabuk, the Prophet Muhammad (peace be upon him) combined the Zuhr and Asr prayers, and the Maghrib and Isha prayers.
Reference: (Muslim: 705)
It is narrated from Muadh bin Jabal (may Allah be pleased with him) that during the expedition of Tabuk, if the sun had set before starting the journey, the Prophet (peace be upon him) would combine Zuhr and Asr prayers. And if he started the journey before the sun set, he would delay Zuhr until the time of Asr (and then pray them together). Similarly, for Maghrib and Isha, if the sun set before starting the journey, he would combine Maghrib and Isha prayers. If he started before sunset, he would delay Maghrib until the time of Isha and then pray both together.
Reference: (Abu Dawood: 1208)
The same narration from Muadh bin Jabal (may Allah be pleased with him) is also found in
Reference: Abu Dawood: 1220
. Imam Shafi'i (may Allah have mercy on him), Imam Malik (may Allah have mercy on him), Ibn Baz (may Allah have mercy on him), and Ibn Taymiyyah (may Allah have mercy on him) all hold the view that a traveler can combine two prayers.
Imam Abu Hanifa (may Allah have mercy on him) states that only "combining in appearance" (jam' suri) is permissible; no other form is allowed. This means that one prayer is performed at the end of its time and the other at the beginning of its time. Thus, both prayers are performed together in appearance but actually prayed separately within their respective times. This is why it is called "combining in appearance," meaning it looks like they are prayed together, but in reality, they are prayed separately.
Reference: (Al-Mughni: 112/2 – Al-Hujjah by Muhammad bin Hasan Al-Shaybani: 159/1 – Fiqh al-Hadith, Salat al-Safar)
Method of Combining Dhuhr and Asr Prayers:
➊ After performing the Dhuhr prayer, perform the Asr prayer as well. This is called Jam' Taqdeem (combining by advancing).
➋ If the journey starts at the time of Zawal but Dhuhr prayer is not performed, then at the time of Asr, first perform two rak'ahs of Dhuhr and then two rak'ahs of Asr together. This is called Jam' Ta'khir (combining by delaying).
Method of Combining Maghrib and Isha Prayers:
➊ Perform the Isha prayer immediately after the Maghrib prayer. This is Jam' Taqdeem.
➋ Delay the Maghrib prayer and then perform Isha prayer immediately after it. This is Jam' Ta'khir.
➌ A gap can also be kept between the two prayers.
Calling Adhan for Prayer During Travel:
Uqbah bin Amir رضي الله عنه says that I heard the Messenger of Allah صلی اللہ علیہ وسلم say: Your Lord is pleased with the shepherd of goats who, despite being alone on the mountaintop, calls the Adhan for prayer and then prays. Allah Almighty says: Look at My servant who calls the Adhan and Iqamah for prayer and fears Me. I have forgiven this servant and admitted him to Paradise.
Reference: (Abu Dawood: 1203, Nasa'i: 687, Ibn Hibban: 260)
Conclusion:
➊ Adhan can be given for prayer while traveling.
Separate Iqamahs for two combined prayers:
In a long hadith narrated from Jabir رضي الله عنه, the Prophet صلی اللہ علیہ وسلم combined Maghrib and Isha prayers in Muzdalifah, with one Adhan and two Iqamahs.
Reference: (Muslim: 218, Abu Dawood: 1905, Ibn Majah: 3774)
Combining two prayers while in residence without any excuse:
It is narrated from Abdullah bin Abbas (may Allah be pleased with them) that the Messenger of Allah (peace be upon him) combined the Zuhr and Asr prayers, and the Maghrib and Isha prayers without any fear or travel.
Reference: (Abu Dawood: 1210. Muslim, Chapter on Combining Prayers in the City: 705. Muwatta: 144/1)
In one narration, Abdullah bin Abbas (may Allah be pleased with them) said: The Messenger of Allah (peace be upon him) combined the Zuhr and Asr prayers and the Maghrib and Isha prayers while residing in Medina without any fear or rain. Abdullah bin Abbas (may Allah be pleased with them) was asked what was the purpose of this? He said: It was so that the Ummah would not face hardship.
Reference: (Abu Dawood: 1211. Muslim: 706, 705)
A resident can also combine two prayers under the following circumstances:
➊ Due to the severity of illness
➋ Because of heavy rain
➌ Or if there is a severe necessity
Shortening the recitation during travel:
It is narrated from Bara’ رضي الله عنه that we set out on a journey with the Messenger of Allah صلی اللہ علیہ وسلم, and he led us in the Isha prayer in which he recited Surah At-Tin in one rak’ah.
Reference: (Abu Dawood: 1221. Bukhari: 767. Muslim: 464)
Summary:
➊ When the prayer is shortened during travel, the recitation should also be shortened.
➋ If one recites a long recitation, it will not be considered a sin.
Sunnah prayers during travel:
Hafs bin Asim bin Umar, may Allah have mercy on him, said that I was on a journey with Abdullah bin Umar, may Allah be pleased with them both. He led us in two rak'ahs. Then he came to his place and saw some people standing in prayer and asked what they were doing. I said: They are praying Nafl (Sunnah). He said: If I were to pray Nafl (Sunnah), I would have completed my (obligatory) prayer. O nephew! I was with the Messenger of Allah, peace be upon him. He did not pray more than two rak'ahs. Until Allah took him (passed away). Then I was with Abu Bakr, may Allah be pleased with him. He also did not pray more than two rak'ahs. Until Allah took him. And I was with Umar bin Khattab, may Allah be pleased with him. He also did not pray more than two rak'ahs until Allah took him. And I was with Uthman, may Allah be pleased with him. He also did not pray more than two rak'ahs until Allah took him.
Reference: (Abu Dawood: 1223. Muslim: 689. Bukhari: 1102. Also see Bukhari: 1103, 1101)
And Allah's command is:
لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ
Indeed in the Messenger of Allah (peace be upon him) you have a good example.
Reference: (Surah Al-Ahzab: 21)
Abdullah bin Umar, may Allah be pleased with them both, said that I saw with my own eyes that when the Messenger of Allah, peace be upon him, wanted to reach the destination quickly, he would first call the Takbir for Maghrib and pray its three rak'ahs. Then after a short pause, he would lead the Isha prayer and after its two rak'ahs, he would give the Salam. After the obligatory Isha, the Prophet, peace be upon him, did not pray Sunnah or other prayers. Then after midnight, he would stand and pray (Tahajjud).
Reference: (Bukhari: 1092)
Conclusion:
➊ Not performing Sunnah prayers during travel is itself Sunnah.
➋ If someone performs Sunnah prayers out of ignorance, it will not be considered a sin.
Obligatory Prayer on a Mount:
Abdullah bin Umar (may Allah be pleased with them both) did not perform obligatory prayers while riding, and he said that the Prophet (peace be upon him) used to perform voluntary prayers on a she-camel, regardless of which direction its face was. But if it was obligatory prayer, he would dismount and face the Qiblah to pray.
Reference: (Bukhari: 1099)
Conclusion:
➊ There is no evidence for performing obligatory prayers while riding during travel.
➋ If it is known that the journey on the vehicle will continue for several days and it is not possible to stop the vehicle, then in such a case, obligatory prayers can be performed on the vehicle.
➌ If it is possible to sit in a stable or seated position in the vehicle, for example, in a train, airplane, pickup, boat, etc., then in such a case, it is permissible to perform obligatory prayers on the vehicle, whether facing the Qibla or not.
➍ If the vehicle is under one's control, it should be stopped and the obligatory prayer should be performed after getting off.
Reference: (For details, see Jadeed Fiqhi Masail by Maulana Khalid Saifullah Rahmani)
Ruling on Prayer for Women on Vehicles:
Ata bin Abi Rabah, may Allah have mercy on him, asked Aisha, may Allah be pleased with her, whether women should pray on their riding animals. She replied that under no circumstances are they permitted to do so, whether in a state of hardship or ease.
Muhammad bin Shu'aib, the narrator, said: This is regarding obligatory prayers.
Reference: (Abu Dawood: 1228. Bayhaqi: 7/2)
The meaning is that women cannot perform obligatory prayers while riding. They should either pray during a stop before starting the journey or dismount at the destination to perform the prayer.
Voluntary Prayers During Travel:
It is narrated from Anas bin Malik, may Allah be pleased with him, that when the Messenger of Allah, peace be upon him, was traveling and wanted to pray voluntary prayers, he would turn his she-camel towards the Qibla and start the prayer by saying Takbir al-Ihram, then continue praying regardless of the direction it was facing.
Reference: (Abu Dawood: 1225. Ahmad: 203/3 from the hadith of Rabi’ bin Abdullah, may Allah have mercy on him)
Abdullah bin Umar, may Allah be pleased with both of them, says that I saw the Messenger of Allah, peace be upon him, praying voluntary prayers on a donkey, and his face was towards the Qibla.
Reference: (Abu Dawood: 1226. Muslim: 700 - Muwatta: 150/1)
Ibn Abi Layla, may Allah have mercy on him, says that no one informed us that they saw the Messenger of Allah, peace be upon him, praying the Duha (forenoon) prayer. However, Umm Hani, may Allah be pleased with her, stated that on the day of the conquest of Makkah, the Messenger of Allah, peace be upon him, took a bath in her house and after that, he prayed eight rak’ahs. I never saw him praying so lightly, but he would perform bowing and prostration fully.
Reference: (Bukhari: 1103)
Ibn Sirin, may Allah have mercy on him, narrates that when Anas, may Allah be pleased with him, returned from the land of Sham, we met him in Ayn al-Tamr. I saw him riding a donkey and praying, and his face was to the left of the Qibla. I said, “I have seen you praying facing other than the Qibla.” He replied, “If I had not seen the Prophet, peace be upon him, do so, I would not do so either.”
Reference: (Bukhari: 1100)
It is narrated from Abdullah bin Umar, may Allah be pleased with both of them, that the Messenger of Allah, peace be upon him, used to pray voluntary and Witr prayers on his mount, regardless of its direction, but he did not pray obligatory prayers on it.
Reference: (Abu Dawood: 1224. Muslim: 39/700 Bukhari: 1098)
It is narrated from Amir bin Rabi’ah, may Allah be pleased with him, that I saw the Messenger of Allah, peace be upon him, praying voluntary prayers on a she-camel. He was praying by nodding his head without caring which way the mount was facing, but he did not do this in obligatory prayers.
Reference: (Bukhari: 1097)
It is narrated from Jabir, may Allah be pleased with him, that the Messenger of Allah, peace be upon him, sent me on an errand. When I returned, I saw him praying on his she-camel. His face was towards the east, and he bent more in prostration than in bowing.
Reference: (Abu Dawood: 1227. Muslim: 540)
Voluntary prayers refer to all those prayers which the Messenger of Allah, peace be upon him, prayed as voluntary and whose times were not set before or after the obligatory prayers.
Example:
➊ Duha (forenoon) prayer, Ishraq, Awabin
➋ Tahiyyat al-Wudu
➌ Tahiyyat al-Masjid
➍ Istikhara prayer
➎ Taraweeh prayer
➏ Solar and lunar eclipse prayer
➐ Tahajjud
and besides these, Nawafil etc.
Summary:
➊ Whether traveling within your city or outside the city, whether the journey is long or short, voluntary prayers (Nafl) can be performed while riding.
➋ When starting the voluntary prayer, if the rider is in control of the vehicle, one should face the Qibla; afterwards, no harm if the vehicle changes direction.
➌ If the rider is not in control of the vehicle, the voluntary prayer can be started and completed facing any direction.
➍ Witr is a voluntary prayer, so it can also be performed while riding. According to Imam Abu Hanifa (may Allah have mercy on him), Witr is obligatory, so it cannot be performed while riding.
➎ If standing, bowing, and prostrating are not possible, the voluntary prayer on the vehicle should be performed by gestures.
➏ If any of standing, bowing, or prostrating is possible, it should be performed in its original form.
➐ Performing voluntary prayers is both an excellent act of worship and a good use of travel time.
➑ The facility of performing voluntary prayers while riding and traveling is actually evidence of the ease of the true religion.
Prayer of a Resident Following a Traveler Imam:
When Umar (may Allah be pleased with him) came to Makkah, he led the people in two rak'ahs of prayer and said: O people of Makkah! Complete your prayer, indeed we are travelers.
Reference: (Muwatta: 149/1. Fiqh al-Hadith)
Summary:
➊ A traveler can lead the prayer of residents.
➋ The traveler imam should pray two rak'ahs of shortened prayer, and the residents should complete their prayer afterward.
Prayer of a Traveler Following a Resident Imam:
It was said to Ibn Abbas (may Allah be pleased with them both): What is the ruling for a traveler who prays alone with shortened prayer but prays four rak'ahs when following a resident imam? He said: This is the Sunnah of Abu al-Qasim (peace be upon him).
Reference: (Musnad Ahmad: Al-Fatawa al-Islamiyyah: 378/1. Fiqh al-Hadith)
Summary:
➊ A traveler should pray the full prayer when following a resident imam.
If prayers are continuously missed (Qadha):
➊ If one or more prayers are missed due to an emergency or travel, their making up (qada) will be done in order.
➋ For example, if Dhuhr and Asr prayers are missed and the time for Maghrib arrives, then first Dhuhr, then Asr, and then Maghrib will be performed.
➌ If Dhuhr, Asr, and Maghrib are missed and the time for Isha arrives, then first Dhuhr, then Asr, then Maghrib, and then Isha prayers will be performed.
Ruling on making up missed prayers at home after travel:
➊ The prayer missed during travel will be fully performed at home because the travel has ended and thus the rulings of travel no longer apply.
Reference: (See Ahkam wa Masail, Vol. 2 by Abdul Mannan Noor Puri, may Allah have mercy on him)
➋ According to some scholars, the prayer missed during travel will be performed as Qasr (shortened) prayer after returning home.
Prayers during Hajj in Mina, Arafah, and Muzdalifah:
It is narrated from Wahb, may Allah have mercy on him, that the Prophet ﷺ led us in two rak'ahs of prayer in a state of peace at Mina.
Reference: (Bukhari: 1083, 1656)
It is narrated from Abdullah bin Mas'ud, may Allah be pleased with him, that I prayed two rak'ahs of shortened prayer (qasr) with the Prophet ﷺ at Mina. I also prayed two rak'ahs behind Abu Bakr, Umar, and Uthman, may Allah be pleased with them, during their caliphate. But later, you (Uthman, may Allah be pleased with him) prayed the full prayer at Mina.
Reference: (Bukhari: 1082, 1655)
Ibrahim an-Nakha'i, may Allah have mercy on him, says that I heard from Abdul Rahman bin Yazid, may Allah have mercy on him, that Uthman bin Affan, may Allah be pleased with him, led us in four rak'ahs of prayer at Mina. Then I mentioned this to Abdullah bin Mas'ud, may Allah be pleased with him, and he said: «إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ» (Indeed, to Allah we belong and to Him we shall return). I prayed two rak'ahs with the Prophet ﷺ at Mina. I also prayed two rak'ahs with Abu Bakr and Umar, may Allah be pleased with them, at Mina. I wish that my share were two accepted rak'ahs instead of those four rak'ahs.
Reference: (Bukhari: 1084)
The meaning is that Abdullah bin Mas'ud, may Allah be pleased with him, did not consider praying four rak'ahs, i.e., the full prayer, at Mina to be good and expressed regret over Uthman, may Allah be pleased with him, leading four rak'ahs.
It is narrated from Urwah, may Allah have mercy on him, that Aisha, may Allah be pleased with her, said that initially, the prayer was made obligatory as two rak'ahs. Later, the traveler's prayer remained as it was, and the resident's prayer was made full.
Zuhri, the narrator, says that I asked Urwah, may Allah have mercy on him, why Aisha, may Allah be pleased with her, herself prayed the full prayer during the pilgrimage journey. He replied that Uthman, may Allah be pleased with him, gave the interpretation which Aisha, may Allah be pleased with her, also accepted.
Reference: (Bukhari: 350, Muslim: 685, Muwatta: 146/1)
During his caliphate, Uthman, may Allah be pleased with him, prayed the full prayer at Mina and explained it by saying that many Muslims gather at Mina, and they should not think that the prayer is only two rak'ahs.
Reference: (Tashreeh Bukhari by Maulana Dawood Raz, may Allah have mercy on him; Abu Dawood: 1198)
Ruling on Prayer for Drivers and Sailors:
Drivers and sailors travel daily and this is also their profession, but since they are travelers, they will shorten their prayers during travel.
Reference: (Ahkam wa Masail, by Abdul Mannan Noorpuri, may Allah have mercy on him, Volume 2)
Ruling on Prayer for Employees and Students:
If an employee or student leaves their town daily and goes to a town or city that is at a distance where Qasr prayer is permissible, they will pray Qasr during the journey and upon arrival there, while they will pray the full prayer after returning home.
If an employee or student stays at the place of employment for some days and at their home for some days, then if they stay in the city of employment or school for more than four days, they will pray the full prayer, and if they stay less than four days, they will pray Qasr. However, during travel, they can pray Qasr provided the journey is equal to or more than three farsakhs (22-23 kilometers).
Reference: (Ahkaam wa Masaail, Vol. 2)
Maulana Abdul Sattar Hammad (may Allah have mercy on him) writes: The Islamic jurists have described two types of homelands:
➊ Original homeland: where a person resides with their family.
➋ Residence homeland: the place where one stays for more than the legal distance (i.e., four days). For example, living somewhere else due to business, education, or other needs. In both these places, the full prayer will be performed.
Reference: (Fatawa As-haab al-Hadith by Maulana Abdul Sattar Hammad, may Allah have mercy on him)
According to some scholars, the original homeland, i.e., the place of residence, is only where a person's family lives, and in all other places, the person is considered a traveler, even if they spend their entire life elsewhere. Therefore, they will perform Qasr prayer.
Reference: (Fatwa Maulana Mubashir Ahmad Rabbani, may Allah have mercy on him)
Shortening Prayer at the Maternal Home:
If a boy or girl is married and their residence is separate from their parents in another city, and if this city is at a distance equal to or more than the distance for shortening the prayer, then they will come to their parents' home and shorten their prayer.
Reference: (Ahkaam wa Masaail, Volume 2 by Abdul Mannan Noorpuri, may Allah have mercy on him)
Ruling of Shortening Prayer Where Property Exists:
Residence is related to living place, not property. Therefore, even if there is property in a city, if there is no residence there, then the prayer will be shortened. If there is a personal house or similar for oneself or wife and children in the city where the property is, then the prayer will be performed fully there.
Whereas Maulana Abdul Sattar Hamad, may Allah have mercy on him, holds the view that wherever there is property, the prayer should be performed fully.
Reference: (Fatawa As-haab al-Hadith by Maulana Abdul Sattar Hamad, may Allah have mercy on him)
Residence in Two Cities:
If a person has residence in two cities, he will perform the complete prayer in both places.
If a man has one wife living in one city and another wife in another city, and he has given the wife his residence, then this person will go to his wife and perform the full prayer because the wife's house is also the husband's house. However, if the wife lives in her parental home, then it is not the husband's house, and therefore the husband will perform the shortened prayer here.
Sources:
➊ Sahih Bukhari explanation by Maulana Dawood Raz Rahimahullah.
➋ Sahih Muslim.
➌ Sunan Abi Dawood explanation by Salahuddin Yusuf Rahimahullah.
➍ Sunan Ibn Majah explanation by Salahuddin Yusuf Rahimahullah.
➎ Fiqh al-Hadith by Imran Ayub Lahori Rahimahullah.
➏ Fiqh al-Sunnah by Asim al-Haddad Rahimahullah.
➐ Modern Fiqhi Issues by Maulana Khalid Saifullah Rahmani Rahimahullah.
➑ Fatawa Ashab al-Hadith by Maulana Abdul Sattar Hamad Rahimahullah.
➒ Ahkam wa Masail by Maulana Abdul Mannan Noorpuri Rahimahullah.
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