* Shortening Salat when travelling is sunnatu mu-akkadah (Emphasised Sunnah), even if no difficulty is encountered. 4:101, al-Nasaa’i, 1420; classed as saheeh by al-Albaani in Saheeh al-Nasaa’I, al-Nasaa’i, 2275; classed as hasan by al-Albaani in Saheeh al-Nasaa’i. Fataawa al-Lajnah al-Daa’imah, 8/127, I’laam al-Musafireen bi Ba’d Aadab wa Ahkaam al-Safar wa ma yakhuss al-Mallaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 13
* Shortening Salat mean observing four rak’ats Salat (like Zuhr, ‘Asr and ‘Isha) as two rak’ats. Sahih fiqhi sunnah, Jami’u liahkami fiqhi sunnah.
* Some scholars set a distance for a travel before Salat can be shortened to be four ‘Burud’ (16 farsakh/48 miles/83km) while the most evidenced is to shorten Salat whenever it is referred to as travel in language and practice and it requires preparation of provision for travel. Q4:101-102: Al-Tirmidhi, hadith 2960, Al-Tirmidhi, hadith 453, al-Mughni (2/65), Fataawa al-Lajnah al-Daa’imah (8/99)
* According to some jurists, if you know that you are going to stay in a place for more than four days, you will not do ‘qasr’ but if you are going to stay there for less than four days or you don’t know when you will finish the task, then you will continue with the ‘qasr’ while some concluded that in as much you are living like a traveller (not like inhabitant), shortening of Salat continues. The reason for the differences is that there is no definitive evidence that would dispel confusion, hence, the views of the scholars differed. Al-Haafiz ibn Hajar said in his commentary on the hadeeth of al-‘Ala’ ibn al-Hadrami, according to which the Prophet (peace and blessings of Allah be upon him) said: “Three days for the muhaajir after returning from Mina.” al-Bukhari, 3933 and Muslim, 1352, Al-Sharh al-Mumti’, 4/545, al-Majmoo’, 3/171; Bidaayat al-Mujtahid, 1/168. What this hadith refers to is that staying Makkah was forbidden to one who had migrated therefrom before the Conquest, but it was permitted to those who went there for Hajj or ‘Umrah to stay after completing the rituals (of Hajj or ‘Umrah) for three days and no more. It was understood from this that if a person stays for three days, the rulings on travelers still apply to him. Fath al-Baari, 7/267.
In summary, these three categories of travelers will observe Salat qasr: A traveler that is proceeding without staying on the journey route; a traveler that does not intend to stay but expects accomplishment of a need; and a traveler that travels to a city but does not have the intention of such stay that will make him not to be on journey (like NYSC orientation camp). However, a traveler that travels to a city other than his own city but intends to stay there, such stay that will make him not to be on journey, will not observe Salat qasr. Sahih fiqhi sunnah, Jami’u liahkami fiqhi sunnah.
* Travellers need to attend Jumu’ah and Eid Salat. Fataawa al-Lajnah al-Daa’imah, 11/140-142
* It is permissible for a traveller to join two Salats (Zuhur and Asr, Magrib and Ishah), wiping over socks for three days and shortening prayers, and not fasting during Ramadan. And it makes no difference whether he travels by land or by sea. Q4:101, al-Bukhari, 1090; Muslim, 685, al-Bukhari, 1081; Muslim, 693Fataawa al-Lajnah al-Daa’imah (8/109, Fataawa al-Lajnah al-Daa’imah (8/155), Majmoo Fataawa wa Maqaalaat Mutanawwi’iah li’l-Shaykh ‘Abd al-‘Azeez ibn Baaz (12/297). Al-Sharh al-Mumti’, 4/514, Muslim, 705, Majmoo’ al-Fataawa, 22/293.
* It is permissible for traveler to join two prayers whilst thinking it most likely that he will reach his city before the end of the time for the second one. Liqaa’aat al-Baab il-Maftooh (1/203).
* If the traveler is in a city or town other than his own, he has to attend prayers in congregation in the mosque if he hears the call to prayer. Q4:102, al-Bukhari, 618; Muslim, 651, al-Bukhari, 626; Muslim, 651, al-Tirmidhi, 217; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/252, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/422, Al-Awsat, 4/135, Al-Salaah wa Hukm Taarikiha, p. 137, 138, Q2:43, Q3:43 Q9:119, al-Salaah wa Hukm Taarikiha, 139-141, Al-Awsat, 4/134, Subul al-Salaam, 2/18, 19, Abu Dawood (552) and Ibn Maajah (792), Al-Majmoo’, 4/164, Al-Awsat, 4/134, Al-Mughni, 2/3, Muslim, 654, Al-Salaah wa Hukm Taarikiha, p. 146, 147, Al-Salaah wa Hukm Taarikiha, p/ 153
* If a traveler prays with an imam he should pray four rak’ats, whether he catches up with the prayer from the beginning or he misses part of it. Q4:102. Al-Bukhari 636, Muslim 602, Muslim 688, Ahmad 1865.
* If the traveler catches up with the imam in less than a rak’ah, he should pray the prayer in shortened form. For example: the traveler catches up with the imam in the final tashahhud of the Zuhr prayer. In that case he should pray Zuhr as two rak’ahs. This is how he should pray if he did not catch up with one rak’ah or more. Saheeh Muslim (688), Saheeh Muslim (694).
* A traveler that prays ‘Isha behind a resident who is praying Tarawih, after observing two rak’ats with Imam he/she should say the salaam with the imam, because then he has followed the Sunnah by shortening his prayer, and he has not gone differ from the imam, because the imam prayed two rak’ahs. Liqa’ al-Baab il-Maftooh (30/117).
* Nafilah before or after Zuhur, Asr, Mogrib and ‘Ishai may not need to be offered by travellers but it is sunnah to offer others like witr, sunnah of fajr, qiyamu layl, Q33:21, Q51:17, Saheeh Sunan Abi Dawood, 1269, al-Bukhari, 1000, al-Bukhaari, 1098, al-Bukhari, 400, al-Bukhari, 357. Al-Bukhari, 1673, Muslim, 1218, Zaad al-Ma’aad, 1/473, Zaad al-Ma’aad, 1/315, Muslim, 681, Kitaab Salaat al-Musaafireen wa qasriha (The prayer of travelers and shortening the prayer) (no. 724), Zaad al-Ma’aad, 1/316.
* Praying Tarawih is mustahabb for the traveller as for the non-traveler. Zaad al-Ma’aad (1/311), Al-Bukhari (945) Saheeh (1112) Q33:21, Fataawa al-Lajnah al-Daa’imah (7/206)
* If you are living in a city working from Monday to Friday and travel back home by weekends, you will not do ‘qasr’ while in the cities (home and working place) except if you are on the road in between, then, you can shorten salat. Liqaa’aat al-Baab al-Maftooh (1/294), Fataawa al-Lajnah al-Daa’imah, 8/148.
* A woman should not travel except with a mahram, even if it is a short trip. Al-Bukhaari (1729) and Muslim (2391), Fath al-Baari (4/76), Fataawa al-Lajnah al-Daa’imah (17/339, Tuhfat al-Muhtaaj (2/370) and al-Mawsoo’ah al-Fiqhiyyah (27/270).
* Shortening Salat mean observing four rak’ats Salat (like Zuhr, ‘Asr and ‘Isha) as two rak’ats. Sahih fiqhi sunnah, Jami’u liahkami fiqhi sunnah.
* Some scholars set a distance for a travel before Salat can be shortened to be four ‘Burud’ (16 farsakh/48 miles/83km) while the most evidenced is to shorten Salat whenever it is referred to as travel in language and practice and it requires preparation of provision for travel. Q4:101-102: Al-Tirmidhi, hadith 2960, Al-Tirmidhi, hadith 453, al-Mughni (2/65), Fataawa al-Lajnah al-Daa’imah (8/99)
* According to some jurists, if you know that you are going to stay in a place for more than four days, you will not do ‘qasr’ but if you are going to stay there for less than four days or you don’t know when you will finish the task, then you will continue with the ‘qasr’ while some concluded that in as much you are living like a traveller (not like inhabitant), shortening of Salat continues. The reason for the differences is that there is no definitive evidence that would dispel confusion, hence, the views of the scholars differed. Al-Haafiz ibn Hajar said in his commentary on the hadeeth of al-‘Ala’ ibn al-Hadrami, according to which the Prophet (peace and blessings of Allah be upon him) said: “Three days for the muhaajir after returning from Mina.” al-Bukhari, 3933 and Muslim, 1352, Al-Sharh al-Mumti’, 4/545, al-Majmoo’, 3/171; Bidaayat al-Mujtahid, 1/168. What this hadith refers to is that staying Makkah was forbidden to one who had migrated therefrom before the Conquest, but it was permitted to those who went there for Hajj or ‘Umrah to stay after completing the rituals (of Hajj or ‘Umrah) for three days and no more. It was understood from this that if a person stays for three days, the rulings on travelers still apply to him. Fath al-Baari, 7/267.
In summary, these three categories of travelers will observe Salat qasr: A traveler that is proceeding without staying on the journey route; a traveler that does not intend to stay but expects accomplishment of a need; and a traveler that travels to a city but does not have the intention of such stay that will make him not to be on journey (like NYSC orientation camp). However, a traveler that travels to a city other than his own city but intends to stay there, such stay that will make him not to be on journey, will not observe Salat qasr. Sahih fiqhi sunnah, Jami’u liahkami fiqhi sunnah.
* Travellers need to attend Jumu’ah and Eid Salat. Fataawa al-Lajnah al-Daa’imah, 11/140-142
* It is permissible for a traveller to join two Salats (Zuhur and Asr, Magrib and Ishah), wiping over socks for three days and shortening prayers, and not fasting during Ramadan. And it makes no difference whether he travels by land or by sea. Q4:101, al-Bukhari, 1090; Muslim, 685, al-Bukhari, 1081; Muslim, 693Fataawa al-Lajnah al-Daa’imah (8/109, Fataawa al-Lajnah al-Daa’imah (8/155), Majmoo Fataawa wa Maqaalaat Mutanawwi’iah li’l-Shaykh ‘Abd al-‘Azeez ibn Baaz (12/297). Al-Sharh al-Mumti’, 4/514, Muslim, 705, Majmoo’ al-Fataawa, 22/293.
* It is permissible for traveler to join two prayers whilst thinking it most likely that he will reach his city before the end of the time for the second one. Liqaa’aat al-Baab il-Maftooh (1/203).
* If the traveler is in a city or town other than his own, he has to attend prayers in congregation in the mosque if he hears the call to prayer. Q4:102, al-Bukhari, 618; Muslim, 651, al-Bukhari, 626; Muslim, 651, al-Tirmidhi, 217; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/252, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/422, Al-Awsat, 4/135, Al-Salaah wa Hukm Taarikiha, p. 137, 138, Q2:43, Q3:43 Q9:119, al-Salaah wa Hukm Taarikiha, 139-141, Al-Awsat, 4/134, Subul al-Salaam, 2/18, 19, Abu Dawood (552) and Ibn Maajah (792), Al-Majmoo’, 4/164, Al-Awsat, 4/134, Al-Mughni, 2/3, Muslim, 654, Al-Salaah wa Hukm Taarikiha, p. 146, 147, Al-Salaah wa Hukm Taarikiha, p/ 153
* If a traveler prays with an imam he should pray four rak’ats, whether he catches up with the prayer from the beginning or he misses part of it. Q4:102. Al-Bukhari 636, Muslim 602, Muslim 688, Ahmad 1865.
* If the traveler catches up with the imam in less than a rak’ah, he should pray the prayer in shortened form. For example: the traveler catches up with the imam in the final tashahhud of the Zuhr prayer. In that case he should pray Zuhr as two rak’ahs. This is how he should pray if he did not catch up with one rak’ah or more. Saheeh Muslim (688), Saheeh Muslim (694).
* A traveler that prays ‘Isha behind a resident who is praying Tarawih, after observing two rak’ats with Imam he/she should say the salaam with the imam, because then he has followed the Sunnah by shortening his prayer, and he has not gone differ from the imam, because the imam prayed two rak’ahs. Liqa’ al-Baab il-Maftooh (30/117).
* Nafilah before or after Zuhur, Asr, Mogrib and ‘Ishai may not need to be offered by travellers but it is sunnah to offer others like witr, sunnah of fajr, qiyamu layl, Q33:21, Q51:17, Saheeh Sunan Abi Dawood, 1269, al-Bukhari, 1000, al-Bukhaari, 1098, al-Bukhari, 400, al-Bukhari, 357. Al-Bukhari, 1673, Muslim, 1218, Zaad al-Ma’aad, 1/473, Zaad al-Ma’aad, 1/315, Muslim, 681, Kitaab Salaat al-Musaafireen wa qasriha (The prayer of travelers and shortening the prayer) (no. 724), Zaad al-Ma’aad, 1/316.
* Praying Tarawih is mustahabb for the traveller as for the non-traveler. Zaad al-Ma’aad (1/311), Al-Bukhari (945) Saheeh (1112) Q33:21, Fataawa al-Lajnah al-Daa’imah (7/206)
* If you are living in a city working from Monday to Friday and travel back home by weekends, you will not do ‘qasr’ while in the cities (home and working place) except if you are on the road in between, then, you can shorten salat. Liqaa’aat al-Baab al-Maftooh (1/294), Fataawa al-Lajnah al-Daa’imah, 8/148.
* A woman should not travel except with a mahram, even if it is a short trip. Al-Bukhaari (1729) and Muslim (2391), Fath al-Baari (4/76), Fataawa al-Lajnah al-Daa’imah (17/339, Tuhfat al-Muhtaaj (2/370) and al-Mawsoo’ah al-Fiqhiyyah (27/270).
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