Source: Fatāwā Muḥammadiyyah, Vol. 1, p. 519
What is the prescribed distance for shortening (qasr) the prayer, and what is the ruling regarding the duration of stay?
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ammā baʿd!
There is a difference of opinion among the scholars regarding the distance after which qasr becomes permissible. Ḥāfiẓ Ibn al-Mundhir and other scholars have reported around twenty opinions on this matter. Here we restrict ourselves to those supported by ḥadīth evidence.
Reported from Abū Saʿīd al-Khudrī رضي الله عنه:
قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا سَافَرَ فَرْسَخًا يَقْصُرُ الصَّلَاةَ
(Saʿīd ibn Manṣūr in Sunan; Nayl al-Awṭār, vol. 3, p. 235)
Meaning:
“When the Messenger of Allah ﷺ travelled the distance of a farsakh (three kos), he would shorten the prayer.”
Clarification:
This narration’s authenticity is not clearly established. Ḥāfiẓ Ibn Ḥajar mentioned it in al-Talkhīṣ without commenting on its grading. Hence, it is not a strong basis.
Imām al-Bukhārī preferred this view in Ṣaḥīḥ. The evidence is the ḥadīth:
لاَ يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَاليَوْمِ الآخِرِ أَنْ تُسَافِرَ مَسِيرَةَ يَوْمٍ وَلَيْلَةٍ لَيْسَ مَعَهَا ذُو مَحْرَمٍ
(Agreed upon, except al-Nasā’ī; Nayl al-Awṭār, vol. 3, p. 235)
Meaning:
“It is not permissible for a woman who believes in Allah and the Last Day to travel the distance of one day and one night without a maḥram.”
Clarification:
This ḥadīth is related to the travel restriction for women, not explicitly about qasr. Thus, it cannot be taken as a decisive condition for shortening prayer.
From Anas رضي الله عنه:
كَانَ رَسُولُ اللَّهِ ﷺ إِذَا خَرَجَ مَسِيرَةَ ثَلَاثَةِ أَمْيَالٍ أَوْ ثَلَاثَةِ فَرَاسِخَ صَلَّى رَكْعَتَيْنِ
(Aḥmad, Muslim, Abū Dāwūd; Nayl al-Awṭār, vol. 3, p. 233)
Meaning:
“When the Messenger of Allah ﷺ travelled three miles or three farsakh (nine kos), he would pray two rakʿāt (i.e., shorten the prayer).”
Clarification:
◈ This ḥadīth is authentic.
◈ It provides the clearest guidance on qasr, as stated by Ḥāfiẓ Ibn Ḥajar:
وَهُوَ أَصَحُّ حَدِيثٍ وَرَدَ فِي ذٰلِكَ وَأَصْرَحُ
(Nayl al-Awṭār, p. 234)
“It is the most authentic and explicit ḥadīth in this matter.”
Hence, the correct ruling is that qasr becomes permissible at the distance of three farsakh (nine kos).
◈ If a traveller intends to stay three days or less, qasr is permissible.
◈ If the stay extends to four days or more, then qasr is no longer valid, and full prayers must be performed.
ھذا ما عندي واللہ أعلم بالصواب
❖ Question
What is the prescribed distance for shortening (qasr) the prayer, and what is the ruling regarding the duration of stay?
✿ Answer
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ammā baʿd!
There is a difference of opinion among the scholars regarding the distance after which qasr becomes permissible. Ḥāfiẓ Ibn al-Mundhir and other scholars have reported around twenty opinions on this matter. Here we restrict ourselves to those supported by ḥadīth evidence.
① First Opinion: Qasr in a Distance of Three Kos
Reported from Abū Saʿīd al-Khudrī رضي الله عنه:
قَالَ: كَانَ رَسُولُ اللَّهِ ﷺ إِذَا سَافَرَ فَرْسَخًا يَقْصُرُ الصَّلَاةَ
(Saʿīd ibn Manṣūr in Sunan; Nayl al-Awṭār, vol. 3, p. 235)
Meaning:
“When the Messenger of Allah ﷺ travelled the distance of a farsakh (three kos), he would shorten the prayer.”
Clarification:
This narration’s authenticity is not clearly established. Ḥāfiẓ Ibn Ḥajar mentioned it in al-Talkhīṣ without commenting on its grading. Hence, it is not a strong basis.
② Second Opinion: The Journey of One Day and One Night
Imām al-Bukhārī preferred this view in Ṣaḥīḥ. The evidence is the ḥadīth:
لاَ يَحِلُّ لِامْرَأَةٍ تُؤْمِنُ بِاللَّهِ وَاليَوْمِ الآخِرِ أَنْ تُسَافِرَ مَسِيرَةَ يَوْمٍ وَلَيْلَةٍ لَيْسَ مَعَهَا ذُو مَحْرَمٍ
(Agreed upon, except al-Nasā’ī; Nayl al-Awṭār, vol. 3, p. 235)
Meaning:
“It is not permissible for a woman who believes in Allah and the Last Day to travel the distance of one day and one night without a maḥram.”
Clarification:
This ḥadīth is related to the travel restriction for women, not explicitly about qasr. Thus, it cannot be taken as a decisive condition for shortening prayer.
③ Third Opinion: Qasr in a Distance of Nine Kos
From Anas رضي الله عنه:
كَانَ رَسُولُ اللَّهِ ﷺ إِذَا خَرَجَ مَسِيرَةَ ثَلَاثَةِ أَمْيَالٍ أَوْ ثَلَاثَةِ فَرَاسِخَ صَلَّى رَكْعَتَيْنِ
(Aḥmad, Muslim, Abū Dāwūd; Nayl al-Awṭār, vol. 3, p. 233)
Meaning:
“When the Messenger of Allah ﷺ travelled three miles or three farsakh (nine kos), he would pray two rakʿāt (i.e., shorten the prayer).”
Clarification:
◈ This ḥadīth is authentic.
◈ It provides the clearest guidance on qasr, as stated by Ḥāfiẓ Ibn Ḥajar:
وَهُوَ أَصَحُّ حَدِيثٍ وَرَدَ فِي ذٰلِكَ وَأَصْرَحُ
(Nayl al-Awṭār, p. 234)
“It is the most authentic and explicit ḥadīth in this matter.”
Hence, the correct ruling is that qasr becomes permissible at the distance of three farsakh (nine kos).
Ruling on the Duration of Stay
◈ If a traveller intends to stay three days or less, qasr is permissible.
◈ If the stay extends to four days or more, then qasr is no longer valid, and full prayers must be performed.
Conclusion
- The strongest and most authentic evidence establishes that qasr becomes applicable when travelling a distance of nine kos (approx. three farsakh).
- For duration of stay: qasr is valid up to three days, but not if the stay is four days or longer.
ھذا ما عندي واللہ أعلم بالصواب
