by Asma bint Shameem
Shortening the prayer when traveling is a confirmed Sunnah, since the Prophet ﷺ always shortened his prayers when traveling and there is no authentic Hadeeth that he ever prayed in full when he was traveling.
🍃 Anas ibn Maalik Radhi Allaahu anhu said:
“We went out with the Prophet ﷺ from Madeenah to Makkah, and he offered his prayers with two rak‘ahs every time until we returned to Madeenah.” (al-Bukhaari 1081, Muslim 724)
🍃And Ibn ‘Umar Radhi Allaahu anhumaa said:
“I accompanied the Messenger of Allaah ﷺ and during the journey he did not pray more than two rak’ahs (in any prayer), and Abu Bakr, ‘Umar and ‘Uthmaan (may Allah be pleased with them) did likewise.” (al-Bukhaari, 1102; Muslim, 689)
🍃 Ibn Taymiyah said:
“It is makrooh to offer the prayers in full when traveling.
Imaam Ahmad said:
“I do not like it.”
It was narrated from Ahmad that he would not comment on whether offering four rak‘ahs would be valid. There is no sound report to indicate that any of the Sahaabah (may Allah be pleased with them) used to pray with four rak‘ahs when traveling at the time of the Prophet ﷺ .”
(al-Ikhtiyaaraat, p. 32)
The reason for shortening the prayers is “travel itself”, irrespective of whether there’s any difficulty or not.
Allaah and His Messenger Sal Allaahu Alayhi wa Sallam connected the ruling of shortening the prayers to “travel”.
🍃Allaah says:
“And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salaah (the prayer) if you fear that the disbelievers may put you in trial (attack you), verily, the disbelievers are ever unto you open enemies” (al-Nisa 4:101)
🍃And the Prophet Sal Allaahu Alayhi wa Sallam said:
“The prayer when traveling is two rak’ahs.” (al-Nasaa’i 1420; saheeh by al-Albaani in Saheeh al-Nasaa’i)
🍃The Prophet Sal Allaahu Alayhi wa Sallam also said:
“Allaah has waived half the prayer for the traveler.” (al-Nasaa’i 2275; hasan by al-Albaani in Saheeh al-Nasaa’i)
Secondly, when considering if the rulings of travel will apply, there are two things to consider.
1. Distance that's being traveled.
2. Number of days that a person is staying at that place.
But when we look at the Qur'aan or authentic ahaadeeth, we find that there's nothing specifically mentioned about that.
That's why there are over 20 different opinions about this issue!
The reason why the Prophet Sal Allaahu Alaiyhi wa Sallam did not mention a specific distance or length of stay for travel is because travel varies according to the time and it's defined by what is considered 'travel' according to the “customs” of that time or 'urf'.
What was considered difficult and dangerous regarding travel at the time of the Prophet Sal Allaahu Alaiyhi wa Sallam is extremely easy and safe nowadays.
So what took days to travel to at “that” time, takes an hour “now”.
And this will change further with more advancement in technology and passage of time.
So the rule is:
“whenever a term is used in Islaamic Law without being defined, then its precise definition is to be determined by 'custom'.”
🍃 Ibn Taimiyyah said:
"...And Allaah, and His Messenger, have made the shortening of the prayer and the breaking of the fast allowed because of traveling, and He did not specify it with a certain distance, nor did He distinguish between short trips and long ones.
Had there been a minimum distance legislated for a trip to be considered travelling, then Allaah and His Messenger would have clarified it.
Nor is there any minimum understood from the linguistic usage of the word (safar), so everything the people of the language consider traveling is that which it is allowed to break one's fast for and shorten one's prayers, as the Book and Sunnah indicate...
...Thus, traveling is a kind of physical movement (from one place to another) that is not limited to an understanding based on distance or time...
...In summary: The (word) safar, traveling, is to be understood in light of its ‘linguistic’ and ‘customary’ usage."
(Majmoo' al-Fataawaa- 19/243-247)
🍃 And Imaam ash-Shawkaanee said:
“And the seemingly correct opinion is that there is “no specific distance” that has been set as a limit for travel, even though it has been reported from the Prophet (sallallaahu 'alayhi wa sallam) that he shortened his prayer at this distance or that distance.
This does not mean that it (those distances at which he shortened his prayer) is the minimum distance which could be considered travel. Rather, the only reason (that sanctions shortening the prayer) is “travel”.
Hence, because he traveled, he shortened his prayer.
Therefore, in the matter of setting a specific distance for travel, custom is to be referred to.
Whatever the people in a land customarily know to be travel, then the person has the right to shorten his prayer, combine his prayer and break his fast (at that distance).
This falls under the legal principle: "Every ruling which the Legislator has given and He has not set a limit for it, then custom is referred to in that matter."
(pp. 41-42, At-Ta'leeqaat uz-Zahiyyah 'alad-Durar il-Bahiyyah)
Therefore, as per the above, whatever people consider to be 'travel' according to the customs of that time is travel, and the rulings of travel will apply.
And although the majority of the scholars consider a travel distance of 80 kilometers or 49.7 miles or more in order for the rulings of travel to apply, other scholars such Ibn Taimiyyah hold the opinion that there is no way of determining such a limit and whatever is customarily considered by the people of that time as travel is considered travel.
This is the stronger opinion.
As for how long we should be staying for us to shorten our prayers, the majority of the ulama give the time limit of four days.
But the STRONGER opinion is that, here again, since there's no specific hadeeth about this issue, then as long as you're not 'settled down' in a place or intending to establish residence there and you're continuing to 'live out of a suitcase', you're considered a traveler and you can shorten the prayer, no matter how long you might be staying.
🍃Shaikh Ibn Uthaymeen explained this very well in detail and said:
“The scholars have differed with respect to what is defined as the “journey” that allows one to shorten the prayers — so there are three sayings:
1. A journey is every type of travel where a person leaves his land – and he stays away for as long as he wishes.
2. A journey is that which is limited to a specified distance, beyond which one is regarded as a traveler.
3. A journey is that which the custom of a land (i.e. its people) regard to be a journey (‘Urf in Arabic).
Since we have already discussed the position of those scholars who hold that a journey that allows shortening of the prayers (and other allowances) is limited by distance traveled and length of stay, then here we shall discuss the third saying of the scholars, i.e. the ‘Urf of a people.
Firstly:
Shortening the prayer for the traveler is a confirmed Sunnah (mu’akkadah) and to pray the full prayers on a journey is disliked (makrooh).
Secondly: If a traveler prays behind a person who is resident, then it is obligatory upon him to pray the full prayer and not to shorten even if he joined the prayer having missed the first two rak’ahs.
This is due to the saying of the Prophet (ﷺ),
“Whatever you have reached pray it (with the Imaam), and what you missed, complete it (after the Imaam makes tasleem).” (Bukhari, 635 and Muslim, 603).
Ibn ‘Abbaas radhi Allaahu anhu was asked, “How should I pray when I am in Makkah when I am not praying behind the Imaam?”
He replied, “Two rak’ahs as is the Sunnah of Abul-Qāsim (ﷺ).” (Muslim, 688)
Thirdly:
The saying that a journey is defined by the normal practice of a people (‘urf) is the preferred position of Ibn Taymiyyah (Majmoo’ Al-Fatawa (24/135), Al-Muwaffaqud-Deen Ibn Qudāmah (Al-Mughni 2/152) and a group of other scholars.
So whatever is known and called a “journey” by the people is a journey by definition.
These scholars argue that to limit a journey to a specified distant requires a specific proof, and there is no proof.
Following on from that:
It is possible that a short distance is a journey if it takes a long time. For example, it is conceivable that we can leave from one place to another and it is a journey due to the distance traveled and the length of time one stays.
So if we traveled to the town of Buraydah (38 km from ‘Unayzah), and we stayed there a day or two days, then we are travelers.
But if we returned the same day, we are not travelers.
That is because the distance is short, and the time spent there is small.
However, if the distance was far and the time spent was small, then it is a journey.
So, if we traveled to Riyadh by aeroplane (351 km from ‘Unayzah and 55 minutes by flight), and we returned the same day, then this is a journey — this is due to the fact the distance was far.
So this now becomes a “journey” defined by custom and practice (‘urf).
Therefore a journey can be called a journey (where a person shortens his prayers) even though the distance traveled is small if the time spent on the journey is long.
And a journey can be called a journey (where a person shortens his prayers) when the distance traveled is far even though it did not take a long time.
This viewpoint from the aspect of reason and insight sits comfortably with one’s soul.
Fourthly:
Does a person’s journey come to an end when he intends to remain at his destination alongside the fact that his intention of being a traveler remains?
In this too the scholars have differed.
Some of them said,
“Wherever he intends to remain for four days or more, then his journey comes to an end and he must pray the full prayers. And he can no longer take the allowances and ease of a journey.”
An-Nawawi mentioned in Al-Majmoo’ Sharhul-Muhadhdhab (4/321) over twenty sayings, each one conflicting with the other — and not one of them has a clear proof that brings tranquillity to the heart and upon which one can make a firm ruling.
For this reason, we return to the origin of the affair, and that is:
A traveler remains a traveler so long as he does not intend to settle in a place, or remain there indefinitely.
“To settle in place” means that he leaves one lands for another land to live there permanently.
“To remain there indefinitely” means he departs from his land and intends to stay in the new land indefinitely, and when he finds a suitable opportunity he will return to his land or to he will go to another land.
So these two affairs stop him from being considered a traveler and taking the allowances and ease of a traveler.
If his journey is interrupted by a specific event such as work, or some days (of rest), then his being considered as a traveler does not come to an end.
For example, a businessman stops in a land to purchase some goods or to sell some goods, but he does not know whether he will be purchasing (or selling) goods for a day or two days, or three days, or a month, two months, a year or two years — such a person takes the ruling of a traveler.
A person who leaves out on a journey to work (to another land or city), and he knows the exact length of his time away.
For example, a person comes to a land to attend a conference (or a course) that lasts for three months, then such a person is considered a traveler who shortens his prayers because his journey has not come to an end.
Another example is a sick person who travels to a hospital (away from his land or city).
He does not know when he will be fit enough to return, then it is allowed for him to shorten his prayers, even if he remains there for years on end.
This is the position of the Hanbali scholars — and some of them reported ijmā’ (consensus) on the matter:
That so long as a person remains on a journey that is restricted by a need that one has come to fulfil, he shorten his prayers until he returns to his land.
The issue of a journey being restricted (upon a person) by a time constraint is a matter of differing among the scholars.
However, it is not necessary to dispute concerning this issue because he is just like the first example of the person who is constrained to remain at his destination due to work or a need (i.e. the businessman), or the second one who is constrained to remain at his destination due to the length of time (i.e. the three-month conference). Neither of them intended to discontinue their journey.
So one was restricted from returning home due to completion of work (i.e. the businessman) and the other was restricted from returning home due to completion of a time period (i.e. three-month conference).
There is no difference between the two — both are travelers.
Added to that:
If a man intends to stay in place for four days, and another man intended to stay in a place for four days and ten minutes — so would we expect the first to shorten his prayers because he is a traveler but the second is not a traveler just because of the difference in their remaining at a destination is ten minutes?!
How can that be?!
Therefore, that which the evidence points to, which leaves no discomfort in the soul is:
So long as a person does not intend to stay in a place indefinitely or that he does not settle in a place to live permanently, then he is a traveler regardless if his remaining in a destination is due to a time restraint (as in the example of the person who attended a conference for three months) or whether his remaining in a destination is due to a need he wishes to fulfil (like the example of the businessman or the hospital patient).
There is no difference between the two situations as far as the rulings of a traveler are concerned.
Fifthly:
What is the reply to those who say that it is authentically reported that the Prophet (ﷺ) remained in Makkah for four days and that he only shortened his prayers for those four days?
Then this hadeeth is actually a proof against those who use it to show that one can only shorten for four days once they have reached their destination.
That is because the Messenger’s (ﷺ) arrival in Makkah on the 4th Dul-Hijjah was not something planned.
The Prophet (ﷺ) knew that there were many other Muslims who had arrived to perform Hajj well before the 4th of Dhul-Hijjah.
The season of Hajj begins from the 1st of Shawwāl and Allaah has stated, “[Preparation for] Hajj is in the well-known months.” (2:197)
And we know therefore that most pilgrims arrive before the 4th of Dhil-Hijjah.
So did the Prophet (ﷺ) say to those who arrived before that they are to pray their prayers in full?
If praying the prayers in full was an obligation then it would have been necessary for the Prophet (ﷺ) to convey that to them.
So since he did not command them, then we can understand that the matter is not restrictive but open.
So this hadeeth does not support the position of those who limit shortening of prayers to four days only, rather it is against them.
Also, it is known that the Prophet (ﷺ) stayed in Makkah for ten days as is proven by the hadeeth of Anas Ibn Mālik (radiyallahu ‘anhu) when he was asked how long they remained in Makkah in the year of the Farewell Hajj, he replied,
“We stayed there for ten days.” (al-Bukhaari, 1081 and Muslim, 694).
They arrived on the 4th of Dhul-Hijjah and left for Madinah on the 14th Dhul-Hijjah.
It is proven also that the Prophet (ﷺ) stayed in Makkah for ten days at the Farewell Hajj.
He stayed in Tabook for twenty days shortening the prayers.
(Abu Dawood, 1235).
He stayed in Makkah for nineteen days in the year of the conquest shortening the prayers.
So he stayed in different places for different lengths of times and he would always shorten the prayer.
So it is not for us to restrict that which Allaah has left unrestricted, because the religion provides ease and the spirit of the religion calls for ease and expanse for the worshipers — and it is not permitted for anyone to prohibit a person from that which Allaah has allowed.
That which has been stated is the closest to the proofs and free from blind following and hardship upon the worshippers, It is the position of Ibn Taymiyyah (Majmoo’ Al-Fatawa 24/7, 15, 42, 44, 136, 141), Ibn Al-Qayyim (Zād al-Ma’ād 1/448) and Abdur-Rahmaan As-Sa’dee.
All of them stating that there is no proof to restrict the length of time one can shorten the prayers whilst traveling.”
(Sharh ‘Umatul-Ahkām 2/320-329)
And Allaah knows best.