hanafi travel prayer distance

Shortening and Combining Prayers While Travelling (Qasr Salat)

Posted by Ahmed Abdulla | Prayer

In this article we will cover the topic which confuses many Muslims known as Qasr Salat (Salat during travel). People often ask, what is the ruling on shortening the Salah when travelling? What are the conditions and how many rakats should I pray? What if I am gone for an extended period of time, how long can I offer the shortened prayer for?

It is certainly acceptable that the salah, specifically the fardh rakats of Zuhr, Asr, and Isha are reduced from four rakats to two rakats. The shortening of prayers is mentioned both in the Quran and is a confirmed Sunnah of Prophet Muhammad (ﷺ).

In Surah An Nisa , ayah 101 it says,

وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا Transliteration : Wa izaa darabtum fil ardi falaisa ‘alaikum junaahun an taqsuroo minas Salaati in khiftum ai yaftinakumul lazeena kafarooo; innal kaafireena kaanoo lakum aduwwam mubeenaa Translation : And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.

The Hanafi view is since there’s evidence that Rasulullah always prayed Qasr Salat while travelling it is considered Sunnah al-mu’akkadah. [1,2,3] There is no mention of him ever praying in full while travelling. Sunnah Mu’akkadah is the sunnah which should be followed, a person who abandons them is considered blameworthy.

If you read the ayat in Surah An-Nisa you may believe that it made reference to shortening the salat only when travelling and there is a threat or danger to your life which is why it would be permissible for you to curtail your worship. But what if you travel and there’s no danger?

This question was asked of Prophet Muhammad and he responded, “This is a favor from Allah (SWT) to you, so accept His favor.” [4]

How Far Does One Have To Travel To Pray Shortened Prayer?

There is no hadith or mention in the Quran on how far one must travel that specifies the need for Qasr Salat. The jurists argue, the minimum required distance should approximately 55 miles (around 88.7km). This is around four burud (an antiquated unit of distance representing two days of travel with a Camel).

The shortening of the prayer can also commence once he has left his village or city.

How Many Days Can You Offer the Shortened Salah?

There is a difference of opinion as to how many days you can pray the shortened salah as this is not specified in the hadith. According to the Hanafi Fiqh, it’s permissible for a Muslim to pray shortened prayer if he plans to stay less than 15 days. Beyond 15 days he is believed to be a resident and should offer the regular fardh rakats.

If he planned on staying less than 15 days but due to some unforeseen circumstance, for example delays or flight cancellations, he should keep Qasr salat as long as conditions haven’t changed and he is not able to return home. This can last days, weeks or even years as long as it is out of the traveller’s control.

Praying In Congregation

It is still recommended that the traveller should pray in congregation. If he attends a local masjid he must follow the imam and offer the full salat. If he is elected to lead the congregation with local residents he can offer the shortened prayer but should advise the followers so they make the proper niyyah that they will be offering the shortened prayer with the Imam.

On Combining the Prayers

Most jurists are in agreement that the person travelling can combine the prayers. Specificially, Zuhr and Asr can be combined and Maghrib and Isha can be combined.  [5,6]

There are two options when combining the prayers, you can either advance Asr and pray at the time of Zuhr or pray Zuhr delayed at the time of Asr. Same for Maghrib and Isha. The only prayer you can not combine if Fajr with Zuhr or Isha with Fajr.

References:

[1] It was narrated that ‘Umar said: “The prayer while traveling is two Rak’ah, and Friday is two Rak’ah, and ‘Eid is two Rak’ah. They are complete and are not shortened, as told by Muhammad (ﷺ).” Sunan Ibn Majah Grade: Sahih (Darussalam)

[2] Narrated Anas: We stayed (in Mecca) for ten days along with the Prophet (ﷺ) and used to offer shortened prayers (i.e. journey prayers). Sahih Al-Bukhari

[3] Narrated Ibn Abbas: The Prophet (ﷺ) once stayed for nineteen days and prayed shortened prayers. So when we travel led (and stayed) for nineteen days, we used to shorten the prayer but if we traveled (and stayed) for a longer period we used to offer the full prayer. Sahih Al-Bukhari

[4] It was narrated that Ya’la bin Umayyah said: “I said to ‘Umar bin Al-Khattab: ‘There is no sin on you if you shorten salah and if you fear that the disbelievers may put you in trial (attack you). But now the people are safe.’ ‘Umar said: ‘I wondered the same thing, so I asked the Messenger of Allah (ﷺ) about that and he said: This is a favor from Allah (SWT) to you, so accept His favor.” Grade: Sahih (Darussalam) Sunan an-Nasa’i

[5] It was narrated from Ibn ‘Umar that if the Messenger of Allah (ﷺ) was in a hurry to travel, he would combine Maghrib and ‘Isha’. Sunan An Nasai Grade: Sahih (Darussalam)

[6] It was narrated from Mu’adh bin Jabal that the Prophet (ﷺ) combined the Zuhr and ‘Asr, and the Maghrib and ‘Isha’ when traveling during the campaign of Tabuk. Sunan Ibn Majah Grade: Sahih (Darussalam)

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13 Comments

Assalamu alaykum wa rahmatullah. The question i have is how many rak’ats are we to do when joining Zuhr and Asr or Maghrib and Isha? Are we to pray them as one single prayer or separate? Jazakallahu khairan.

No you should pray separate

Can I pray ( sitting position) while traveling.

Salam alikom! My question is a bit off topic but if I am on the train traveling home from school, and the distance is approxemetly 30-40 km. If at that moment I have to pray because of the time running out. Should I pray the sunnah or not? Jazakalla khairan

Aoa. If I visit my uncle in another city with my family for less than 15 days, then what is the ruling on qasr prayer? I mean I visit my uncle just to enjoy the holidays(like we do shopping, picnic and even go for medical check-up during these days). Should we offer qasr or complete prayer?

Salaam, I travel to work ~135 KM daily . Will the Qasr apply for prayers during the day?

If i stay in hotel more than one week or two weeks should i concerned my self in safar in this case i can pray less rakat

What if my zuhr asr time gets qaza Can I offer the same Jammu qasr after the time or should I pray zuhr and asr seperately?

Salaam. as far as i can gather, there is no clear cut answers from our experts. some say 10 days others 19 days out of your city. the last mentioned is more acceptable to me , but i am no expert. if you cannot stand in prayer then sit when travelling. If some one can be more specific in answering, some AL hadith WOULD SUFFICE. JazakAllahkir.

Assalaam Alaikum, Can I combine Isha with Fajr?

Hi, what about if someone got sick, is there a hadith talking about praying only 2 rakats instead of 4

Asalam alaykum warahmatullah wabarakatuh…. if travelling and you see that the dhuhr and asr prayers will be performed mid journey, is it advisable to pray the shortened prayer just after fajr salat before commencing the journey??? Jazakhallahu khair…

Salam alaikum, please I have two questions. 1. I traveled to a place and could not get a place to pray till I return back home .It’s a same day trip . When I get home will I pray all my salat in full or will it be shortened . 2. Is there a reward for praying kasar e.g I traveled to my friend’s place and planned to stay for 2 days. If I have to pray kasar is there a reward for that or can I choose to pray my salat in full .

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Section I: How Travellers Pray

Firstly: How to shorten prayers Shortening prayers is the opposite of completing them, and it is to pray a four-unit prayer as two units. Secondly: Shortening prayers when travelling It is generally legislated to shorten four-unit prayers when travelling. [519] An exception is when a traveller prays behind a resident, in which case shortening prayers is not legislated. Consensus on this was related by Ibn al-Mundhir, Ibn `Abd al-Barr, Ibn Rushd, Ibn Qudamah, al-Nawawi, and Ibn Taymiyyah. Thirdly: One who travels in order to take a dispensation It is not permissible to travel for the purpose of taking dispensations when travelling, such as breaking the fast in Ramadan and shortening prayers. Whoever initiates travel for this purpose is not permitted to take dispensations. This is explicitly mentioned by Shafi`i and Hanbali jurists, and it is the position of choice of Ibn al-Qayyim and Ibn `Uthaymin. Fourthly: Prayers that are not shortened Shortening the fajr and maghrib prayers is not legislated. Consensus on this was related by Ibn al-Mundhir, Ibn Hazm, Ibn `Abd al-Barr, Ibn Battal, and al-Nawawi. Fifthly: Ruling of shortening prayers It is sunnah to shorten prayers when travelling. This is the position of the majority: the Malikis, Shafi`is, and Hanbalis. It is the position of most scholars of the Salaf and Khalaf. Sixthly: Conditions for shortening prayers  that the distance of travel be sufficient How far one must travel to shorten prayers Scholars hold various positions on how far one must travel in order to shorten prayers. The strongest positions are two: The first position: The distance one must travel in order to shorten prayers is four bareeds (approximately 88 km). This is the position of the majority: the Malikis, Shafi`is, and Hanbalis. It is the position of some of the Salaf, Abu Yusuf the Hanafi, and is the position of the jurists among the Hadith masters. It is the position of choice of Ibn Baz. The second position: Shortening prayers is valid in every journey, whether long or short, without a specific limit – as long as it is referred to as ‘travelling’. This is the position of the Zahiri school and some Hanbalis. It was chosen by Ibn Qudamah, Ibn Taymiyyah, Ibn al-Qayyim, al-Shawkani, al-Shinqiti, and Ibn `Uthaymin. - Being unsure of the distance travelled: Whoever doubts whether or not he has travelled a distance that permits shortening prayers does not shorten them. Rather, he is obligated to complete them. Hanbali jurists have explicitly mentioned this. It is also the apparent position of the Maliki school. Al-Shafi`i has explicitly mentioned this. - Ruling of a wanderer with no particular destination: A condition for shortening prayers is that one intend travelling a distance that permits it. If one is merely wandering about while lost or in search of a need without intending traveling a distance that permits shortening prayers, he may not shorten prayers. This is by agreement of the four schools of jurisprudence.  - Not intending becoming a resident when travelling: How long one may intend to stay in a locale before becoming a resident Scholars have differed over the period of time which renders one a resident if he intends it. They did so according to many views, the strongest of which are three: [520] The cause of difference in the matter is what Ibn Rushd said: “It is an issue that has not been explicitly elucidated in Law.” Bidayat al-Mujtahid (169/1) The first: A traveller does not shorten prayers if he intends staying in a locale for four or more days. [521] Hanbalis are of the position that if he intends residing in the same place for more than four days, his travels are interrupted. Ibn Taymiyyah is of the position that what matters when defining residency is `urf. This is the position of the Maliki [522] According to them, he does not count the day of arrival unless he arrived before dawn. As for the day of departure, if he intends to leave before sunset, there is no problem in not counting it. As for if his intention is to leave after sunset and before `isha’, then it appears that he would not count it in this case as well. and Shafi`i [523] However, they do not count the days of arrival and departure. schools, and one narration from Ahmad. [524] Ibn Taymiyyah took this as the position of choice out of precaution. It is the position of some of the Salaf out of caution. The second: A traveller may shorten his prayers if he resides in a locale for nineteen days. If he increases upon that, he completes the prayers. This is the position of the Shafi`is, the chosen position of Ibn al-Mulaqqin, the spoken position of Ibn `Abbas, Ishaq ibn Rahawayh, and al-Tirmidhi. The third: There is no specified time limit for shortening prayers so long as one does not intend residency or settling down. [525] Residency (iqamah) in a place is staying therein. Residency for the traveller is intending to remain in some locale for a period of time other than his own. Settling down (istitan) is when one has resolve to reside in a locale other than one’s own for a period of time. One’s settlement (watan) is any place one recites and settles in. This is the position Ibn Taymiyyah, Ibn al-Qayyim, Ibn Sa`di, and Ibn `Uthaymin. - Waiting for a need to be fulfilled without intending residency: Whoever waits for a need to be fulfilled without intending to become a resident may shorten prayers no matter how long he stays in that locale. This is by agreement between the four schools of jurisprudence. - A navigator whose family is with him but does not intend residency: A navigator [526] i.e. The captain of a ship. is a traveller and may shorten prayers even if his family is with him as long as he is not close to his homeland. This is the position of the majority: the Hanafis, Malikis, Shafi`is, and Dawud al-Zahiri. - That the journey be permissible: Scholars hold two positions regarding taking dispensations when travelling for an act of disobedience: The first position: A condition of taking dispensations related to travelling – such as shortening prayers and breaking the fast in Ramadan – that the journey be permissible. If one travels for the purpose of disobedience, then it is not permissible to take dispensations. This is the position of the majority: the Malikis, Shafi`is, and Hanbalis. The second position: Every traveller may take the dispensations related to travel regardless of whether the journey is permissible or an act of disobedience. This is the position of the Hanafi school, one narration from Malik, and a group of the Salaf. It is the position of choice of Ibn Hazm, Ibn Taymiyyah, al-Shawkani, al-Sa`di, and Ibn Baz. It is supported by Ibn `Uthaymin.  - Leaving one’s homeland: It is a condition for shortening prayers that one have left the residences of his homeland, departed from its buildings, and left them behind him. [527] It is permissible to act upon the dispensations granted to travellers in the airport if it is outside of city limits. As for if the airport is within city limits, then this is not permissible until the plane takes off and is departs from the city’s urban developments. This is by agreement of the four schools of jurisprudence. Seventhly: Prayer time entering during travel It is not a condition for shortening prayers that the prayer time begin after one begins his travels. One who travels after a prayer time has entered may shorten prayers. This is the position of the majority: the Hanafis, Malikis, Shafi`is, and one narration from Ahmad. Eighthly: Starting the prayer as a resident and completing it as a traveller One who starts the prayer as a resident and then travels must offer the prayer to completion. Consensus on this was related by al-Mawardi and al-Nawawi. Ninthly: Starting the prayer as a traveller and completing it as a resident One who starts the prayer as a traveller and then becomes a resident must offer the prayer as a resident. [528] An example of this is when one starts praying on a ship in one locale, then the ship embarks and leaves that locale behind while one is praying. Similarly, if one starts prayer in a plane as a resident and then the plane takes off while he is praying. This is explicitly mentioned by Hanafi, Shafi`i, and Hanbali jurists. Tenthly: Intending shortening prayers Scholars are of two positions regarding whether intending shortening the prayer is a condition: The first position: Intending shortening the prayer during the opening Allahu Akbar is a condition for the permissibility of shortening it. This is the position of the Shafi`i and Hanbali schools, one of two positions of the Malikis, [529] This condition on the intention of shortening prayers, according to this position, is for the first prayer shortened. and the majority of jurists. The second position: Shortening prayers does not require an intention. This is the position of the Hanafis, [530] This is because it is fard according to them to shorten prayers when travelling. In reality, it is not shortening prayers, but completing them. one of two positions among Malikis, a narration from Ahmad, and the position of choice of Ibn Taymiyyah and Ibn `Uthaymin. Eleventhly: Making up prayers missed while travelling as a resident, and vice versa  making up a prayer missed as a resident while travelling Whoever misses a prayer as a resident makes it up in completion when travelling. Making up a prayer missed as a traveller while residing Scholars are of two positions regarding one who misses a prayer while travelling and makes it up while residing: The first position: One who misses a prayer when travelling makes it up as a shortened prayer when residing. This is the position of the Hanafi and Maliki schools, al-Shafi`i’s old position, the position of Sufyan al-Thawri, and the position of choice of Ibn `Uthaymin. The second position: One who misses a prayer when travelling makes it up as a complete prayer when residing. This is the soundest position of the Shafi`i school and the position of the Hanbali school and Dawud al-Zahiri. It is the position of choice of Ibn Baz. Twelfthly: A traveller praying behind a resident imam If a traveller prays behind a resident imam, he offers the prayer to completion. This is by agreement of the four schools of jurisprudence. [531] There is a difference of opinion among Malikis. Does he have to repeat his prayer after completing it behind a resident? Thirteenthly: A traveller praying behind an imam who might be a resident or a traveller Scholars hold two positions regarding a traveller praying behind an imam who be a resident or a traveller: The first position: If a traveller prays behind an imam who might be a traveller or a resident, he is obliged to offer his prayer to completion. This is the position of the Shafi`i and Hanbali schools. The second position: He completes his prayer if the imam does so, but if the imam shortens his prayer, then the follower is not obliged to complete his  prayer. This is one position according to Shafi`is and was chosen by Ibn `Uthaymin. Fourteenthly: Optional prayers when travelling  unconditional optional prayers when travelling Offering unconditional optional prayers when travelling is legislated. Consensus on this was related by al-Nawawi and Ibn Muflih.  - The two units before fajr and witr when travelling: The two units of sunnah prayer before fajr and the witr prayer are offered when travelling. This is by agreement of the four schools of jurisprudence.  - Other rawatib sunnahs when travelling: It is not sunnah to offer other rawatib sunnah prayers when travelling, other than the two units before fajr and the witr prayer. Many Hanafi sheikhs hold this position. It is the position of choice of Ibn Taymiyyah, Ibn al-Qayyim, and Ibn `Uthaymin. The Permanent Council issued its verdict according to this position.  - Offering the witr prayer while riding during travel: It is permissible to offer the witr prayer while riding during travel. This is the position of the majority: the Malikis, Shafi`is, Hanbalis, Dawud, and the majority of scholars from the Companions and those after them.  - Facing the qiblah when offering optional prayers while riding during travel: This has been covered in the section on offering additional prayers when travelling.

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Salah During Travel (Qasr)

Praying 5 times a day is an obligation upon Muslims. However, Allah has allowed His servants to shorten their Salah during travel.

1- Why Should We Follow Qasr Salah During Travel?

The Messenger of Allah (S.A.W.) said, 

“Verily, Allah loves for you to take His concessions , just as he dislikes you to be disobedient.” (Musnad Ahmad: 5832)

The shortening of prayers is mentioned in the Quran and is a confirmed Sunnah of Prophet Muhammad (S.A.W.): 

“And when you travel throughout the land, there is no blame upon you for the shortening Prayer” (Quran 4:101, An-Nasai: 457)

Hence, for travelers, it is permissible to shorten those Prayers that consist of 4 Rakat to only 2 Rakat (i.e. only Fardh Prayer of Dhuhr, Asr & Isha Salah).

2- Opinion of Different Fiqh:

According to Imam Shafii (R.A.) and Imam Ahmad bin Hanbal (R.A.), Reduction in the Prayer is not obligatory but merely optional. However, it is better to shorten it.

Imam Abu Hanifah (R.A.) considers ‘Reduction in Prayer'’ as obligatory (Wajib) during travel .

3- Conditions for Qasr:

Travelling Distance

According to Imam Abu Hanifa, the minimum required distance for a person to be considered a traveler is when he or she intends to travel for 48 miles (80 kilometers approx) from his/her Waṭan-e-Aṣli (Original Hometown).

Imam Shafi'i, Imam Ahmad bin Hanbal and Imam Malik fixed this distance at 55 miles approx (88 km approx).

Shortening of the prayers commences once a person leaves the city limits and ceases when they re-enter the city limits.

Period/Time

There is considerable scholarly disagreement on this matter from three days to four and to fifteen days.

Traveler-status is the intention to stay at the place of arrival for a period of:

Less than Fifteen (15) days [Hanafi]

Less than Four (4) days [Hanbali, Maliki and Shafii] - (Days of arrival and departure are not included)

4- How to do Taqseer (shortening of Prayers):

During travel, only Salah with 4 Rakat Fardh is to be shortened, i.e. Dhuhr, Asr & Isha. Travelers should offer 2 Rakat instead of 4 Rakat of the mentioned Salahs.

However, 2 Rakat Fardh of Fajr and 3 Rakat of Maghrib Salah must be offered in full as you cannot cut 2 or 3 Rakat Fardh Salah in half.

When on a journey, the Prophet (S.A.W.) used to offer, without fail, 2 Sunnah Rakat of Fajr Prayer and 3 Rakat Witr with Isha Prayer . So these two should be offered even during traveling. 

Remember that these rules are only for a person who is traveling and offering individual Salah. If the traveler is praying in congregation then he must follow the Imam and offer the full Salah.

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Lessons in Hanafi Fiqh

This Weblog is a series of lessons and articles in fiqh according to the school of Abu Hanifah. They are not necessarily published in the order that they should be read.

Tuesday, January 04, 2005

• The prayer of the traveler

The distance that makes one a traveler

• The travelling by which rules change (fasting Ramadan, prayer subset numbers, permissability of female travel, duty of Friday and Eid prayers, duty of slaughtering in Eid, the period for which one may wipe the khuff) is the one for which one intends (i.e. starts travelling wanting) to travel the distance of 3 complete days and nights at the average pace of a person on foot or riding a camel. Today this is estimated by about 98 kilometers.
• Travel by sea is not estimated according to travel by land. Instead, one estimates according to normal conditions of travel by sea.
• The sinful and the obedient (to Allah) in his traveling is the same with regards to its license.

The description of the travelers prayer

• The obligatory prayers of the traveller with 4 subsets are reduced to 2 subsets ONLY (not optional).
• If a traveller prayed 4 subsets and sat (the time it takes to say the tashahhud) after the first pair, then the first pair become the obligatory prayer and the second an optional prayer. However, he has done something bad by delaying the salaam of the obligatory prayer.
• If a traveller prayed 4 subsets and did not sit (the time it takes to say the tashahhud) after the first pair, then his obligatory prayer is invalid. This is because he effectively entered an optional prayer before he completed the obligation.
• The one who missed a prayer while traveling, and makes it up after settling, prays it by 2 subsets. The one who missed a prayer while settled, and makes it up while traveling, prays in 4 subsets.

Group prayer with travelers

• If a traveller entered as a follower behind a settled person in a 4 subset prayer, in the time of that prayer, then he competes 4 subsets.
• If a traveller entered (note that it is the time of entry that matters) behind a settled person in a 4 subset prayer, after the time of the prayer has expired, then his prayer is invalid. This is because it is now making up a prayer for him and he is supposed to make up 2 subsets, not 4.
• If a traveller leads settlers, then he says the salaam after 2 subsets while the others complete 4. They complete the 3rd and 4th subsets without reciting, but must recite in any subsets that they did not catch.
• It is a virtue for the leader who is a traveller to say "complete your prayers, because we are travellers!" after having said the salaam.

Start- and end-points of being a traveler

• If the traveller went beyond the buildings of his place of settlement, then he starts praying 2 subsets.
• After exiting the town, he remains a traveller until he intends to settle in a town or village for 15 days or more. If he intended less, he will remain a traveller.
• Settlement in the middle of the desert is not valid for ending the state of being a traveller.
• If the traveller entered a town with the firm intention of leaving "tomorrow or after tomorrow", and never intended to stay for 15 days, then he shortens his prayer, even if years pass by.
• If the muslim troops entered the warzone (non-muslim land) and intended to settle, they still shorten their prayer, even if they besieged a town or a fortress. This is because they are in the state between victory thus settlement and defeat thus retreat, so their place is not a place for settlement yet. The same is the case if they besieged (muslim) rebels against the Khaliifah in muslim lands outside the cities or at sea.
• The intention of settlment for herders living in tents is valid, and is not invalidated merely by moving from one pasture to another.
• If the traveller enters his home town, then he must complete all 4 subsets, even if he did not intend to stay.
• Whoever had a hometown but emigrated to another town, remains a traveller if he should travel through his original hometown. This is provided that it is not also his hometown. The basic rule is that one's original hometown is invalidated as a "hometown" by taking another place as ones home, but not by mere travelling or settling in another town.
• The place of settling is invalidated by settling somewhere else (because the new place is its equal) or by travelling (because it is contradictory to settling) or by reaching one's hometown.
• If the traveller intended to settle in "Makkah and Mina" for 15 days, then he keeps shortening his prayer. Exempted here is if he intended to stay all nights in one of them, because settlement has to do with were you stay at night, so in this case he becomes a settler by entering the place he intends to stay at night.

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• ►  01/30 - 02/06 (1)
• ►  01/23 - 01/30 (1)
• ►  01/09 - 01/16 (9)
• Useful Extra Information for Pilgrimage
• Obligations and Common Sins One Should Know
• Prayer by, in or on top of the Kaabah
• Prayer in Fear
• Prayer of Asking For Water (istisqaa’)
• The Eclipse Prayers
• The Eid Prayer
• The Friday Prayer
• The Prostration of Recital
• Praying While Sick
• The Prostration of Inattentiveness (sujuud as-sahw)
• Catching up missed prayers or parts of group prayer
• Interrupting the prayer to join a group prayer
• Witr Prayer
• Optional Prayers
• Invalidators of Prayer
• Disliked acts related to prayer and the masjid
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Calculating the Distance from the City to Shorten Prayers when Traveling

Al Salam Alaikum,You said that if a person wants to shorten his prayer due to travel he must measure the distance from the city limits to the intended place of travel. However, what about a someone who lives in a non-Muslim country and does not know the city limits, what can he do? Can he measure it from his house? Jazakum Allahu Khairan

As you mentioned, the distance that is related to the rulings of traveling (i.e. that permits a traveler to shorten and combine the prayers as specified in the Sharee’ah) is calculated from the last buildings of the town or city where a traveler starts his journey to his destination.

“ The journey starts (and the rulings pertaining to travel become applicable) when a traveler passes beyond the developed areas of his town or city of residence; i.e., passing beyond the buildings therein – whether they are near and attached to each other or are far apart from each other – and the undeveloped areas connected to the developed ones are considered within the boundary of the town or city. ” [Al-Majmoo’]

Kash-shaf Al-Qinaa’ reads:

“ If he doubts that the distance from his town of residence to his destination is a traveling distance, being unable to know whether it warrants shortening the prayers or not, he should not shorten them until he knows for sure because the basic principle is performing the prayers in full without shortening them and he did not know the reason that warrants shortening the prayers (as per the Sharee’ah). ” [End of quote]

Allah knows best.

Related Fatwa

Shortening the Prayer in a City where One Has Relatives or House

Delaying the prayer until after one reaches his destination, prayer and fasting when travelling more than four days, praying on plane, ruling on praying on plane, ambiguity in shu'bah's hadeeth about shortening prayers, ruling on interrupting the obligatory prayer for fear of missing a flight, black color is not condition in clothes of muslim women, search fatwa.

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Minimum Distance for Breaking Fast and Shortening Prayers

Publication : 15-10-2023

Views : 337028

What is the minimum distance of travelling at which fasting is excused?

Summary of answer

Praise be to Allah.

The majority of scholars are of the view that the distance at which a traveller may join prayers and not fast is forty-eight miles. 

Ibn Qudamah (may Allah have mercy on him) said in Al-Mughni: 

The view of Abu `Abd-Allah [i.e., Imam Ahmad] is that it is not permissible to shorten the prayers for a distance of less than sixteen Farsakhs, and a Farsakh is three miles, so the distance is forty-eight miles . This was the estimation of Ibn `Abbas. He said: From `Usfan to Makkah, or from Al-Taif to Makkah, or from Jeddah to Makkah.” 

Based on this, the distance at which it is permissible to shorten prayers is the distance of two days’ travel aiming directly for that destination. This is the view of Ibn `Abbas and Ibn `Umar, and the view of Malik, Al-Layth and al-Shafi`i. 

The equivalent in kilometres is approximately 80 km. 

Shaykh Ibn Baz said in Majmu` Al-Fatawa (12/267), explaining what is meant by travelling: 

“The view of the majority of scholars is that this is equivalent to approximately eighty kilometres for one who travels by car, plane or ship. This distance is what is called travelling according to the custom of the Muslims. So if a person travels by camel, car, plane or ship, for this distance or more, he is regarded as a traveller.” 

The Standing Committee was asked (8/90) about the distance at which a traveller may shorten his prayers, and can a taxi-driver who covers more than three hundred kilometres shorten his prayer? 

They replied: 

“The distance at which a traveller may shorten his prayers is approximately 80 km according to the view of the majority of scholars. It is permissible for a taxi driver or anyone else to shorten his prayers, if he is going to cover the distance mentioned at the beginning of the question, or more.” 

Some scholars are of the view that travelling is not to be defined by a specific distance, rather it should be defined according to custom: whatever people customarily regard as travelling is the travelling to which the Shar`i rulings apply, such as joining and shortening prayers, and not fasting . 

Shaykh Al-Islam said in Al-Fatawa (24/106): 

“The evidence supports those who regard shortening prayers and not fasting as being applicable to all types of travel and do not single out one kind of travelling to the exclusion of another. This view is the correct one.” 

Shaykh Ibn `Uthaymin was asked in Fatawa Arkan Al-Islam (p. 381) about the distance at which a traveller may shorten his prayers and whether it is permissible to join prayers without shortening them. 

He replied: 

“The distance at which a traveller may shorten his prayers was defined by some of the scholars as being approximately eighty-three kilometres, and some defined it as being what is customarily regarded as travelling, even if the distance is not 80 km, and that what the people say is not travelling should not be regarded as such, even if it is as far as one hundred kilometres. 

The latter view is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him), because Allah did not state a specific distance that makes shortening prayers permissible, and neither did the Prophet (peace and blessings of Allah be upon him). 

Anas ibn Malik (may Allah be pleased with him) said: If the Messenger of Allah (peace and blessings of Allah be upon him) set out for a journey of three miles or three farsakhs, he would pray two Rak`ahs. (Narrated by Muslim, 691) 

The view of Shaykh Al-Islam Ibn Taymiyah is closer to what is correct. 

There is nothing wrong, if there is a conflict between customary views, in going by the opinion which suggests that travel should be defined in terms of distance, because this was the view of some of the Imams and scholars and Mujtahids. So there is nothing wrong with that in sha Allah. But so long as custom gives a clear definition, then referring to what is customary is the right thing to do.”

And Allah knows best.

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Source: Islam Q&A

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September 11, 2024

A Digital Archive of Islamic Knowledge

The Hanafi Stance on Combining Prayers During Travel

Why don’t Hanafis combine prayers, when there are authentic hadiths about it?

In the Name of Allah the Inspirer of truth.

This issue is a major one between the fiqhi schools. The Hanafis have judged all the narrations on this issue to be based on the method of “apparent combining” ( Jam’ al-Suri ) not “real combining” ( Jam’ al-Haqiqi ). What this means is that since we are told to make every prayer on time, and there are hadiths of Ibn Mas’ud (R) which clarify that the Prophet, sallallahu `alayhi wa sallam , never combined the prayers together (by taking a prayer out of its time) except in ‘Arafa and Muzdalifa during the [Hajj] pilgrimage.

The following, which is an excerpt the from the Fiqh al-Imam (third edition) currently under publication, [1] may be useful in understanding the hadiths on this issue:

From the Chapter on “Combining Two Prayers”:

‘Abdullah ibn Mas’ud (R) relates:

“I never observed the Messenger of Allah  sallallahu `alayhi wa sallam perform any prayer out of its time except at Muzdalifa. He combined Maghrib and ‘Isha at Muzdalifa.” ( Sahih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma’ani ‘l-athar 1:164)

Another narration of Ibn Mas’ud (R) states:

“The Messenger of Allah combined two prayers whilst on a journey. He would combine Maghrib and ‘Isha by delaying Maghrib until just before its expiry time, and performing ‘Isha immediately as its time entered.” ( Musannaf Ibn Abi Shayba 2:458)

‘A’isha narrates: “The Messenger of Allah, whilst on a journey, would delay Zuhr and perform ‘Asr early and would delay Maghrib and perform ‘Isha early (i.e. perform each prayer in its own time).” ( Sharh Ma’ani ‘l-athar 1:164, Musannaf Ibn Abi Shayba 2:457)

Ibn ‘Abbas (R) narrates:

“I performed eight rak’ats together (four of Zuhr and four of ‘Asr) and seven rak’ats together (three of Maghrib and four of ‘Isha) with the Messenger of Allah.” (One of the narrators says,) “I asked Abu ‘l-Sha’tha’, ‘I assume he delayed Zuhr (to the end of its time) and performed ‘Asr as soon as it entered, and delayed Maghrib (likewise) and performed ‘Isha early.’ He replied, ‘I also think the same.’ ” ( Sahih Muslim 1:246, Musannaf Ibn Abi Shayba 2: 456)

This hadith of Sahih Muslim is very clear about the exact description of combining two prayers. The method described by the narrator is Jam’ al-suri .

Imam Abu Dawud has transmitted the following:

The Mu’adhdhin of ‘Abdullah ibn ‘Umar (R) informed him it was time for prayer. Ibn ‘Umar instructed him to continue on the journey. When the red of sunset ( shafq ahmar ) had nearly disappeared, he got of from his mount and performed Maghrib, and then he waited until the red had completely disappeared and performed Isha. He then said, “Whenever the Messenger of Allah (S) was in a hurry for some reason, he would do just as I have done.” ( Sunan Abi Dawud 1:178)

As we can see, the method of combining mentioned in the above hadiths is none other than that of jam’ al-suri . It is an agreed upon method which nobody has any argument with. How can there be an objection to two prayers being performed together in a way that does not cause them to be performed either before their stipulated time or after it? Undoubtedly, this is the safest method of combining two prayers, and would be the most suitable way to explain the hadiths on combining.

It is also common knowledge that the Fajr prayer should not to be performed before its time or intentionally delayed beyond it. Similarly, other prayers should not be performed out of their stipulated times either, especially not while considering it to be sunna . This indicates that the sunna method of combining two prayers is jam’ al-suri , as has also been substantiated through the Qur’an and hadiths. This is the Hanafi opinion in this issue.

If it was permissible to practice jam’ al-haqiqi in the event of travel or illness, etc. then why is it confined to some prayers only? Why is it not permissible to perform all the prayers of the day together in the morning before departing on a journey? The reason for this is quite simple. The practice of combining mentioned in the hadiths is not to be taken as jam al-haqiqi , but as jam al-suri wherein each prayer remains in its own time, but are performed one after another.

And Allah knows best.

Wasallaam Abdurrahman ibn Yusuf

[1] The book Fiqh al-Imam by Mufti Abdur Rahman ibn Yusuf has already been published by White Thread Press.

Courtesy of ZamZam Academy

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Published in Fiqh , Prayer and Rulings

• combining prayers
• fiqh of travel
• hanafi fiqh
• shortening prayer

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Home » Hanafi Fiqh » Seekersguidance.org » When Is a Person Considered a Traveler Who Can Shorten Their Prayers?

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When Is a Person Considered a Traveler Who Can Shorten Their Prayers?

Answered by Sidi Tabraze Azam

Question: As-salamu Alaykum. I pray you’re in the best of health!

I’m a student at Uni and my question is regarding shortening prayers. First of all what is the distance that causes one to shorten his prayers? (I’m not certain of the ‘exact’ figure according to the Hanafi Madhab)

Also do I fall into the category of a traveller if I stay at university for less than a week (considering I’m renting a flat at Uni) and go home weekly (provided the distance causes me to be a traveller)?

Or will I be a traveller the few days I go home and not a traveller at the University accommodation?

I just need to clarify this because I was told (by someone who talked to a scholar) that I’m a traveller every time I’m at uni as I stay for less than 15 days and fulfill the distance, so I’ve been praying Qasr. However someone else said that I’m a traveller when I travel home because I’m spending the majority of my time at University(though less than a week at a time, the sum total is greater than the time I spend at home). I pray you can clarify these points

JazaakAllahu Khair! Ma’asalam

Answer : Wa alaikum assalaam wa rahmatullah wa barakatuh Sidi,

I hope you are in the best of health and spirits insha’Allah.

[1] According to the Hanafi school, the traveling distance is: 48 miles.

[2] If one stays at university for less than 15 days and one is beyond the traveling distance, one would legally be considered a traveler and would shorten one’s prayers.

[3] When one goes “home”, one is returning to one’s long-term/permanent residence; therefore it remains one’s “home” (watan al-asli) and one does not shorten. [Shurunbulali, Maraqi al-Falah/Ibn Abidin, Radd ul-Muhtar]

And Allah knows best.

Related Answers:

The Definition of a Resident Person & Traveler

Shortening Prayers when Traveling for Leisure?

Missed Prayers While Traveling: Does One Make Them Up Shortened?

A Traveler Praying Behind a Resident Imam: Do I Shorten My Prayers?

wassalaam, Tabraze Azam

Checked and Approved by Faraz Rabbani

This answer was collected from Seekersguidance.org. It’s an online learning platform overseen by Sheikh Faraz Rabbani. All courses are free. They also have in-person classes in Canada.

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How to Calculate the Distance Between Two Cities to Know If I Am a Traveler?

Answered by Ustadh Tabraze Azam

Question: Assalam alaykum

Is the distance to be considered a traveler determined by the straight line distance one is from his home city or is it determined by the total distance it takes to travel to the city?

For example, I often travel to a city that is a straight line distance of 45 miles away, but the route requires travel on 70 miles of road to reach there because I first have to travel north and then east rather than straight northeast.

Answer: Wa alaikum assalam wa rahmatullah,

The travel distance depends upon the road taken, and it is not the straight-line distance between two points. Hence, if it takes you seventy miles from the outskirts of your city to reach your destination city, this would mean that you would shorten your prayers.

Please also see: The Basic Rulings of Travel and: A Traveler Praying Behind a Resident Imam: Do I Shorten My Prayers?

And Allah Most High knows best.

[Ustadh] Tabraze Azam

Checked and Approved by Shaykh Faraz Rabbani

Ustadh Tabraze Azam holds a BSc in Computer Science from the University of Leicester, where he also served as the President of the Islamic Society. He memorised the entire Qur’an in his hometown of Ipswich at the tender age of sixteen, and has since studied the Islamic Sciences in traditional settings in the UK, Jordan and Turkey. He is currently pursuing advanced studies in Jordan, where he is presently based with his family.

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