While waiting matters to be resolved he may still Qasar.

If a traveller unspecific stays in a place awaiting something to be fulfilled may still Shorten the Prayers

Sayyed Sabiq

Question: I am travelling for a month and then going back home; am I allowed to pray qasar (to shorten my prayer), taking into consideration that I know in advance that I am going for a defined period, or should I pray in the normal way?

In the Name of Allah, Most Gracious, Most Merciful;
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger

The basic principle is that the traveller who is actually travelling is the one who is granted a concession allowing him to shorten the four-rak’at prayers.

Allah subhanahu wata`ala says:

“And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salah (the prayer)”

 [Al-Nisa’, 4:101]

And Ya’la ibn Umayyah (radialahu`anhu) said: I said to ‘Umar ibn al-Khattab (radiallahu`anhu):

“ ‘And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salah (the prayer) if you fear that the disbelievers may put you in trial (attack you),’” ‘Umar ibn al-Khattab said: I wondered the same thing as you, and I asked the Messenger of Allah (sallallahu 'alaihi wa sallam ) about it, and he said: “It is a charity that Allah has bestowed upon you, so accept His charity.”

[Narrated by Muslim]

If a traveller unspecific, stays in a place awaiting something to be fulfilled or resolved, he still may shorten his prayer, for he is considered a traveller.

Generally speaking, the shortening or qasar the prayer while travelling is a legal concession provided by syari’ah that portrays tolerance and simplicity in matters of worship. The Prophet (sallallahu 'alaihi wa sallam) used to shorten his prayer whenever he was on a journey. He (s.a.w) is reported to have said:

“Allah likes His servants to undertake the legal concessions given to them in the same way as He likes them to observe their obligations.”

The late Azharite scholar Sheikh Sayyed Sabiq (rahimahullah) states the following: A traveller is allowed to shorten his prayer. If he stays in a place awaiting something to be fulfilled, he still may shorten his prayer, for he is considered a traveller, even if he stayed for years.

Ibn Al-Qayyim (rahimahullah) maintains that if a traveller intends to stay in a place for a specific period, he may shorten the prayer, because staying in a place during the journey for either a long or a short period does not nullify the state of travelling. This is provided that the traveller did not intend to reside in the place permanently.

There are many legal opinions and they are summed up by Ibn Al-Qayyim (rahimahullah), who finally confirms his own opinion saying:

“It is proven that the Prophet (s.a.w) stayed in Makkah during the year of the Conquest for nineteen days, during which he shortened his prayers, and he stayed in Tabuk for twenty days to fight the Christians, and he led his companions in shortened prayers, because he had not resolved to stay, rather his intention was to leave once he had finished his business”

The Sahaabah (radialahu`anhum) Qasar solah when travelled for jihad

The Sahabah (radialahu`anhum) did not travel for a vacation for months. Rather they would travel for jihad for the sake of Allah, or to seek knowledge, or to seek a halal provision, and other religious and worldly interests, such as Ibn ‘Umar (radialahu`anhu) who stayed in Azerbaijan for six months, and snow kept him from entering, and he shortened his prayers.

Thus, staying in a place, in the course of travelling, whether for a long or a short period, is considered part of the journey of the traveller, so long as he does not intend to stay in such a place on a long-term basis.

This is an issue of debate between both precedent and antecedent jurists and scholars.

Imam Ahmad maintains that if a traveller intends to stay in a place for four days, he has to perform the whole prayer. And if he intends to stay for a shorter time, he may shorten it.

The Malikis and the Shafi`ies consider that if a traveller intends to stay in a place for more than four days, he has to perform the whole prayer. If he intends to stay there for less than four days, he is allowed to shorten it.

Imam Abu Hanifah and Al-Layth Ibn Sa`ad (rahimahullah) agree that a traveller has to perform the whole of his prayer if he intends to stay in a place for fifteen days, and he may shorten if he stays for less than that.

The four main schools of fiqh agree that if a traveller stays in a place awaiting something but he doesn’t know when it will be done, he can shorten his prayer.

But, the Shafi`ies maintain that in such a case, a traveller can shorten his prayer for a period up to seventeen or eighteen days, but no more.

Now, you can shorten your prayer until you return to your home.

As for joining two prayers in the time of one of them, it is allowed by all jurists except those pertaining to the Hanafi School. They agree that performing two prayers in the time of one of them is permissible in three cases: while travelling, when the weather conditions are bad and rainy, and when people gather at `Arafat and Muzdalifah during Hajj.

Accordingly, a traveller may join Zuhur and `Asar prayers in the time of one of them, and Maghrib and `Isha’ in the time of one of them, all in the course of his journey.

No need to make up the shortened prayers.

The Standing Committee was asked about a person who was sent by Europe, who stayed there for nearly one and half years and he shortened his prayer.

They replied: You do not have to make up the prayers that you shortened or delayed or joined with other prayers, because it is possible that you may come under the heading of travelling.

[And there is no makeup for solah, for those negligently missed it. Solah is done within the appointed time. Qasar is a concession within a frame of time, either taqdim or ta’khir]

But in the future you should pray the four-rak'ah prayers in full and offer every prayer on time, because the ruling of travel no longer applies to you, because you have resolved to stay, and you have resolved to stay for more than four days. So you have to pray in congregation if possible, and do not pray alone.

[Fatawa al-Lajnah al-Da’imah (8/155)]

And Allah Almighty knows best.

[Excerpted with modification from Islam Online, Ask about Islam, published April 7, 2003]

Rais: Samy, renungilah nasihat saya ikan busuk dulu di kepala

"Zaman sebagai pucuk pimpinan sudah berakhir. Ikan sentiasa busuk dan rosak dahulu di kepala, bukan di badan atau ekornya,"

Oleh ZULKIFLI JALIL
pengarang@utusan.com.my

PUTRAJAYA 27 Mei - Datuk Seri Dr. Rais Yatim yang berpengalaman bekerja di bawah kepimpinan lima Perdana Menteri mempunyai nasihat yang diharap beliau dapat direnung dengan hati yang ikhlas dan luhur oleh Presiden MIC, Datuk Seri S. Samy Vellu.

"Sahabat saya Datuk Seri S. Samy Vellu perlu tahu zaman sebagai pengikut sudah sampai.

"Zaman sebagai pucuk pimpinan sudah berakhir. Ikan sentiasa busuk dan rosak dahulu di kepala, bukan di badan atau ekornya," kata beliau dalam khidmat pesanan ringkas (SMS) kepada Utusan Malaysia hari ini.

Sehubungan itu, Menteri Penerangan, Komunikasi dan Kebudayaan itu menyelar tindak tanduk anak Presiden MIC itu, Vell Paari yang menuduh UMNO melakukan 'pembunuhan politik' untuk memecahbelahkan MIC.

"Kelakukan Vell Paari menampakkan politik dinasti keluarganya.

"Bapa diam, anak terpekik mengutuk UMNO sebagai kambing hitam, sedangkan kambing hitam ialah diri sendiri.

"UMNO dicari, disanjung bila beri keuntungan pada diri. (Sebaliknya) UMNO diberi tahi bila diri tersepit oleh politik perbalahan dalaman sendiri," katanya.

Menurut Rais, beliau berkeyakinan penuh bahawa keutuhan MIC masih ada tetapi cuma kepimpinannya masa kini sudah berlalu.

Justeru, beliau meminta Samy Vellu agar jangan takut untuk beredar menjadi pengikut apabila sudah gagal menjadi pemimpin.

Kata beliau: "Pimpinan Barisan Nasional jangan gentar dengan kenyataan Vell Paari kerana ia datang daripada seorang yang sedang beredar dari dalam untuk keluar,"

"Yang penting ialah suara masyarakat India di Hulu Selangor khasnya dan masyarakat 1Malaysia amnya yang mahukan perubahan," ujarya.

Should one Qasar or pray in the congregation?

Should a traveller offer Qasar Solat in his house or pray in congregation?

If I stay in a city for a temporary period whilst travelling, is it permissible to offer qasar solat in my house or to offer them in complete form in congregation in the mosque?

In the name of Allah, Most Gracious, Most Merciful.
All the praise and thanks is due to Allah, Subhanahu wata`ala. Peace and blessings be upon His Messenger.

The obligation to pray in congregation is not waived for the traveller

The Prophet (sallallahu 'alaihi wa sallam) said:

“Whoever hears the call [adzan] and does not come, there is no prayer for him (i.e., his prayer is not valid), except for one who has an excuse.”

[Narrated by al-Tirmidzi, 217: Sahih]

Prayer in congregation is obligatory and it is not permissible for a Muslim not to do that unless he has an excuse. Based on this, you have to offer the prayers in congregation in the mosque. If the imam is a resident (is not travelling) then you should offer the prayer in full with him, and not shorten it.

Shaykh Abd al-‘Azeez Ibn Baaz was asked: If a person travels to Jeddah, for example, is he allowed shortening his prayers or does he have to pray with the congregation in the mosque?

Shaykh Ibn Baaz replied:

If the traveller is still en route, it does not matter, but if he has reached his destination then he should not pray on his own, rather he has to pray with the people and offer the prayer in full. But if he is still on the road and is alone and the time for prayer comes, there is nothing wrong with him praying on his own and shortening the prayers whilst travelling, making the four-rak’ah prayers two rak’ahs.

[Majmu’ Fatawa wa Maqalat Mutanawwi’ah li’l-Shaykh ‘Abd al-‘Azeez ibn Baaz (12/297)]

Shaykh Ibn ‘Uthaymeen was asked: when and how should a traveller pray?

Ibn ‘Uthaymeen replied:

The traveller may pray a two rak’ahs from when he leaves his city or town, until he returns to it, because ‘Aa’ishah (radiallahu’anha) said:

“When the prayer was first enjoined it was a two rak’ahs, then the prayer of the traveller remained like that but the prayer of one who is not travelling was increased to four.”

[Narrated by al-Bukhari, 1090; Muslim, 685].

Anas bin Malik (radiallahu’anhu) said:

“We went out with the Prophet (sallallahu 'alaihi wa sallam) from Madinah to Makkah, and we prayed a two rak’ahs each time, until we came back to Madinah”.

[Narrated by al-Bukhari, 1081; Muslim, 693]

If a musafir prays with an imam he should solat a four rak’ahs

But if a traveller prays with an imam he should pray four rak’ahs, whether he catches up with the solat from the beginning or he misses part of it, because the general meaning of the Prophet’s (sallallahu 'alaihi wa sallam) words:

“When you hear the iqamah, then walk to the prayer, and you should be tranquil and dignified, and not rush. Whatever you catch up with, prays, and whatever you miss, complete it.”

[Narrated by al-Bukhari, 636; Muslim, 602]

The general meaning of the phrase “Whatever you catch up with, pray, and whatever you miss, complete it” includes travellers who pray behind an imam who is offering a four-rak’ah prayer, and others.

Ibn ‘Abbas (radiallahu’anhu) was asked why a traveller should pray two-rak’ahs when he is alone and four when he prays behind a resident. He said: “That is the Sunnah.”

[Narrated by Muslim, 688; Ahmad, 1865].

The obligation to solat in congregation is not waived for the traveller, because Allah has enjoined that even in the case of fighting. Allah says:

“When you (O Messenger Muhammad) are among them, and lead them in As-Solah (the prayer), let one party of them stand up [in Solah (prayer)] with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear and let the other party come up which have not yet prayed, and let them pray with you…”

[Al-Nisa’, 4:102]

If the traveller in the city, hears the adzan he has to attend prayers in congregation

Based on this, if the traveller 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, unless he is far away or fears that he may miss meeting up with his travelling companions, because of the general meaning of the evidence which indicates that the one who hears the adzan or iqamah is obliged to pray in congregation.

[Majmu’ Fatawa wa Rasa’il al-Shaykh Ibn ‘Uthaymeen, 15/252].

Ibn ‘Uthaymeen was also asked:

If I am travelling and I hear the call to prayer, do I have to pray in the mosque? If I pray in the place where I am staying, is there anything wrong with that? If the duration of my trip is more than four consecutive days, should I shorten my prayers or offer them in full?

Ibn ‘Uthaymeen replied: If you hear the adzan when you are in the place where you are staying, then you have to attend the mosque, because the Prophet (sallallahu 'alaihi wa sallam ) said to a man who asked him for permission not to pray in congregation:

“Can you hear the call?” He said, “Yes.” He (s.a.w) said: “Then answer it.”

[Narrated by Muslim, 6533]

And the Prophet (sallallahu 'alaihi wa sallam) said:

“Whoever hears the call [adzan] and does not come, there is no prayer for him (i.e., his prayer is not valid), except for one who has an excuse.”

[Narrated by al-Tirmidzi, 217; classified as sahih by al-Albani in Sahih al-Tirmidzi]

This evidence to indicate that this ruling applies to a traveller, unless by going to the mosque it will disrupt your journey, you want to pray in the place where you are staying, or you are uncertain that if you go to the mosque the imam will delay the prayer, and you want to leave and you are worried that you may miss the train or plane, etc.

[Majmu’ Fatawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/422].

[Excerpted with modification from Fatwa No: 40299 Islam QA]

Kenyataan anak Samy Vellu biadap

PAGOH 25 Mei - Tan Sri Muhyiddin Yassin menyifatkan kenyataan anak Presiden MIC, Vell Paari menuduh UMNO menggunakan pembunuhan politik untuk memecah-belahkan parti komponen Barisan Nasional (BN), sebagai biadap dan tidak bertanggungjawab.

Timbalan Pengerusi BN itu menegaskan, BN dan parti-parti komponennya terutama UMNO tidak terlibat sama sekali dalam sebarang usaha yang menimbulkan masalah dalam MIC.

"Saya hendak menafikan sekeras-kerasnya tuduhan itu kerana kita, lebih-lebih UMNO tidak pernah terlibat dalam perkara seperti itu.

"Ini adalah (tuduhan) tidak adil, biadap," katanya kepada pemberita selepas merasmikan masjli ramah mesra warga pendidik dan guru-guru Muar di Kompleks Sukan Pagoh di sini hari ini. - Utusan

Solat While Traveling

To Qasar or Complete the Prayers While Traveling

Question:  I was on a trip and when the solāt was due I performed it in its shortened form (qasar). Some of my friends did so, while others opted for completing the Prayer, arguing that this is the preferable act. What is the Shari`ah ruling in this regard? And what is the better choice for a traveler: to complete the Solāt or to shorten it? Jazakumllah khayran.

In the Name of Allah, Most Gracious, Most Merciful;
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Prayers While Traveling

The scholars differs in their opinion about it, but the most correct opinion is the view held by the majority of scholars that Qasar (shortening the Solāt) is proper way of observing solāt for a traveler, since the Prophet (sallallāhu 'alaihi wa sallam) and the caliphs used to shorten their solāts while traveling. This opinion, in addition, spares us the controversy whether shortening the Prayer is obligatory or not. However, a traveler is permitted either to shorten his solāts or complete it, according to a group of scholars. Other scholars deem completing the Solāt while traveling as reprehensible since the traveler who completes the Solāt does not follow the Sunnah.

This debate is applicable if the traveler prays alone or is led by another traveler. If a traveler is led by a resident, then the preponderant opinion is that he should complete the Prayer (pray in full).

To elaborate on the subject, we cite the scholars’ arguments in this regard:

Imam An-Nawawi (rahimahullah) says:

If the travel continues for three days, then the shortening would be better choice. `Imran ibn Husain (radiallāhu`anhu) said, “I performed Hajj with Allāh’s Messenger (sallallāhu 'alaihi wa sallam), and he used to pray two rak`ahs. And I traveled with Abu Bakar (radiallāhu`anhu) and he used to pray two rak`ahs until he died. Also, I traveled with `Umar (radiallāhu`anhum) and he used to pray two rak`ahs until he died. I traveled also with `Uthman (radiallāhu`anhu). He used to perform two rak`at for six years, then he performed the whole Prayer in Mina.” 

Thus, it is appropriate to follow the footsteps of the Prophet (sallallāhu 'alaihi wa sallam). It is the better choice.

However, the traveler is permitted to complete the Solāt, as `A’ishah (radiallāhu’anha) reported that she traveled with Allāh’s Messenger (sallallāhu 'alaihi wa sallam) in Ramadan to perform `Umrah. He (sallallāhu 'alaihi wa sallam) did not fast but she did. He (sallallāhu 'alaihi wa sallam) shortened the Prayer and she performed the whole Solāt. Then `A’ishah (radiallāhu’anha) said, “O Messenger of Allāh, you did not fast but I did, and you shortened your Prayer and I completed it.” He (sallallāhu 'alaihi wa sallam) replied, “You did well, `A’ishah.” In fact, shortening the Solāt is rukhsah (a legal concession) that can be abandoned, exactly as is the ruling of with wiping over leather socks in ablution.

[Al-Majmu`]

Thus, there three views:

Some scholars deem completing the Solāt in travel better than shortening it, which is permissible.

Some prefer shortening it, but no harm in completing the Solāt. But the ruling is that one should not qasar his Prayer unless he intended to do so.

Others argue that completion is not permissible, and it is the Sunnah to qasar the Solāt while traveling. According to them, it is reprehensible for a traveler to complete his Solāt. These scholars hold that shortening (qasar) the Solāt is a permanent Sunnah for the traveler, while combining the Solāts (jama`) is a temporary legal concession. In fact, this opinion seems to be the closest one to Sunnah. It is the view held by the majority of scholars that Qasar (shortening the Solāt) is proper way of observing solāt for a traveler, since the Prophet (sallallāhu 'alaihi wa sallam) and the caliphs used to shorten their solāts while traveling.

Qasar (shortening the Solāt)

 Shedding more light on the question, the Kuwaiti Encyclopedia of Fiqh states:

The Maliki, Shafi`ie, and Hanbali (rahimahullāh) scholars maintain that the original ruling is the completion of the Prayer, and the shortening is a legal concession. They corroborate their argument with the hadith narrated by Imam Muslim to the effect that shortening the Solāt is “an act of charity which Allah has done to you.”

Yet, the prevalent view in the Shafi`ie School is that, in case a travel should last three days, shortening the Prayer is better than completion as it conforms to the Sunnah of the Prophet (sallallāhu 'alaihi wa sallam), and spares us the controversy introduced by those maintaining the obligation of shortening the Solāt, such as Imam Abu Hanifah (rahimahullāh). In this context, some cases are exceptional, such as the crew of a ship accompanied by their families in their travels overseas, and one who is in permanent travel with no specific homeland. Such people are recommended to perform the whole Solāt to avoid the controversy introduced by a group of scholars, including Imam Ahmad (rahimahullāh), who hold that people in such cases should complete their Solāt.

On the other hand, the unpopular view in the Shafi`ie School is that completing the Solāt is better in all circumstances, due to the fact that it is the original ruling and the oft-repeated practice. Yet if a travel would not last for three days, then completing the Solāt is deemed better since it is the original ruling.

The Hanbalis maintain that shortening is better than completing the Solāt, as the Prophet (sallallāhu 'alaihi wa sallam) and the caliphs always shortened the Solāt while traveling. Yet there is no harm in completing the Solāt for those originally allowed to shorten the Prayers.

The Hanafis, on their part, have the view that qasar is the original ruling of the Solāt. Solāt was initially composed of only two rak`ahs for both travelers and residents. This is indicated by the hadith that `A’ishah narrated: “The Solāh was prescribed as two rak`at, both in journey and at the place of residence. The Solāh while traveling remained as it was (originally prescribed), but an addition was made in the Solāh (observed) at the place of residence.” As a matter of fact, this cannot be known except through tawqif (revelation). Thus, performing only two of the four rak`ahs by the traveler is not originally considered a kind of shortening (qasar). In fact, this is the original and complete ruling as far as the traveler is concerned. Also, completing the Solāt would not be deemed as rukhsah for a traveler, but rather an act of disobedience to the Sunnah.

Shortening the Solāt is `azimah (an established and confirmed ruling).  It is known that `azimah is better than rukhsah, and the Prophet (sallallahu 'alaihi wa sallam) used to choose the best of deeds. He would abandon the better deeds once or twice only to teach his Ummah the legal concessions. Rasullulah (sallallahu 'alaihi wa sallam) shortened his Solāt in Makkah and said to the Makkans, “Complete your Solāh.” If the completion of the Solāt had been the only  way  that is permissible, he would not have performed only two rak`at, as well as asking the Makkan to complete thier solat.

Allah Almighty knows best.

[Excerpted with modifications from Islam Online, Ask the Scholar, published on October3, 2004]

Qasar Solat is offered only to a Traveller.

Qasar Solāt is offered only to a Traveller.

A traveller may shorten his Solāt even if one is not encountering any difficulty

What is the reason for shortening the prayer – is it difficulties encountered or travel itself?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The Qasar of Salāt

The shortening (qasar) the prayers is offered to the musafir (travellers) regardless of whether or not one encounters any difficulty.

Qasar of Salāts is the shortening of prayers the four-rak’at prayers: Zuhur, ‘Asar, and ‘Isha, turning it to a two rak’at when one is travelling (musafir) [on a good cause free of maksiat]. It is not applicable to Maghrib and Fajar Prayers.

Allāh and His Messenger (sallallāhu 'alaihi wa sallam) attached the ruling on the subject qasar (shortening of prayers) to travellers. Allāh says:

“And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Solāh (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 (sallallāhu 'alaihi wa sallam) said: “The prayer when travelling is a two rak’at.”

[Narrated by al-Nasā’ie, 1420; classified as sahih by al-Albāni in Sahih al-Nasā’ie]

The Prophet (sallallaahu 'alaihi wa sallam) said: “Allāh has waived half the prayer for the traveller.”

[Narrated by al-Nasā’ie, 2275; classified as hasan by al-Albāni in Sahih al-Nasā’ie]

Anas bin Malik (radiallāhu’anhu) said: “We went out with the Prophet (sallallāhu 'alaihi wa sallam)  from Madinah to Makkah, and we prayed a two rak’ahs each time, until we came back to Madinah”.

[Narrated by al-Bukhari, 1081; Muslim, 693]

The scholars unanimously agreed that shortening (qasar) the solāt is mustahab for the traveller (musafir) than offering them in full, because the Prophet (sallallāhu 'alaihi wa sallam) shortened (qasar) prayers during all his journeys, and there is no sahih report that he (sallallāhu 'alaihi wa sallam) offered the prayers in full [ the four rak’at solāt] whilst travelling.

Ibn ‘Umar (radiallāhu`anhu) said: “I accompanied the Messenger of Allāh (sallallāhu 'alaihi wa sallam) and he did not do more than two rak’at [i.e the four rak’at solāt] whilst travelling, and the same applies to Abu Bakar, ‘Umar and ‘Uthman (radiallāhu`anhum)”.

[Al-Bukhari (1102)]

The Hanafis are of the view that it is obligatory for the traveller to shorten his prayers. But the correct view is that of the majority [the Hanbalis, Mālikis and Shāfi’ies], that shortening (qasar) the prayers is Sunnah Mu’akkadah (a confirmed Sunnah), and that it is better (mustahab) than offering the prayers in full.

[See: al-Ijma’ by Ibn al-Mundhir (27); al-Mughni (1/382); al-Mawsu’ah al-Fiqhiyyah (27/274)]

This is also indicated by the fact that it is not permissible for the non-traveller to shorten his prayers even if offering the prayer in full is difficult for him, which indicates that this ruling applies only to travel, not to difficulty.

The Standing Committee was asked: If a person travels a long distance by plane, but it only takes two hours or less, can this traveller shorten his prayers and break his fast in Ramadhān or not? Similarly if a person travels by car for two hundred miles or more in two and a half hours, for example, and comes back home in the evening, and he shortens his prayers, is this permissible or is it not permissible unless he faces difficulty and exhaustion when travelling?

They replied:

Shortening the prayer (qasar) when travelling the distances mentioned is Sunnah, and breaking the fast in such cases is a concession that is granted to the traveller, whether it takes him a long time or a short time to cross that distance, and whether that causes him hardship or not, because what is assumed is that travelling involves hardship, even if that does not actually happen. This is the bounty and mercy of Allāh towards His slaves.

[Fatawa al-Lajnah al-Da’imah, 8/127]

Permissible distance entitle to qasar the solāt

Is it possible to shorten prayers if I know that I will be late coming back? Is the distance for travel 80 km (there and back) or is it only the distance of the outward journey, in order for it to be permissible to shorten and combine my prayers?

Shari’ah provides a concession of shortening (qasar) the prayers is the kind of travels which is customarily regarded as travel. According to the majority of scholars, the distance which avails for a traveler is defined as being two marhalah approximately fifty-six miles or ninety-one kilometers or more on his outward journey:

:

• May avail him of the concessions that are granted to travellers, such as wiping over the khuffayn (leather slippers or socks) for three days and nights, combining (jama’) and shortening (qasar) prayers, and not fasting in Ramadan.
• If the traveller reaches the city he has travelled to and intends to stay there for more than four days, then he cannot avail himself of the concession of travelling, but if he intends to stay for four days or less, then he may avail himself of the concession of travelling.
•  If a musafir is staying in a place and he is uncertain when he will cease his business and he has not set a specific length of time for his stay, he may avail himself of the concessions of travelling even if that goes on for a lengthy period.

Summary

It is stipulated that the length of the outward journey should not be less than 80 kilometers in order for it to be permissible for you to shorten your prayers. If you are going to stay more than four days you should offer your prayers in full.

Jama’ (combining) of prayers - of Zuhur and ‘Asar, and Maghrib and ‘Isha’ - that is permissible for the traveller, is permissible for a non-traveller too if it is too hard for him to offer every prayer on time because of sickness or important work that cannot be delayed, such as a student taking exams or a doctor doing surgery and so on.

[Fatwa No: 105844 Islam QA]

And Allāh knows best.

[Excerpted with modifications from Fatwa No: 48979 Islam QA]

The Jama’ and Qasar Solat

The difference between Jama’ and Qasar of Solat

What is the difference between combining and shortening of Solat?

In the name of Allah, Most Gracious, Most Merciful.
All the praise and thanks is due to Allah, Subhanahu wata`ala. Peace and blessings be upon His Messenger.

There are many differences between (jama’) combining and shortening (qasar) prayers, including the following:

1. Definition

Qasar Solah is the shortening prayers the four-rak’ah prayers:Zuhur, ‘asar, and ‘Isha, turning it to a two rak’ahs when one is travelling (musafir) [on a good cause free of maksiat]. It is not applicable to Maghrib and Fajar Prayers.

Allah says:

“And when you (Muslims) travel in the land, there is no sin on you if you shorten As-Salah (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 (peace and blessings of Allah be upon him) said: “The prayer when travelling is a two rak’ahs.”

[Narrated by al-Nasa’ie, 1420; classified as sahih by al-Albani in Sahih al-Nasa’ie]

The Prophet (sallallahu 'alaihi wa sallam) said: “Allah has waived half the prayer for the traveller.”

[Narrated by al-Nasa’ie, 2275; classified as hasan by al-Albani in Sahih al-Nasa’ie]

Anas bin Malik (Radiallahu’anhu) said: “We went out with the Prophet (sallallahu 'alaihi wa sallam) from Madinah to Makkah, and we prayed two rak’ahs each time, until we came back to Madinah”.

[Narrated by al-Bukhari, 1081; Muslim, 693]

As for jama’ (combining) solat means the worshipper combine or join up two prayers, Zuhur and ‘Asar, or Maghrib and ‘Isha’, at the time of the earlier or later of the two solah [zuhur and ‘asar at zuhur or ‘asar; Maghrib and isya’ at maghrib or at isya’].

Anas ibn Malik (Radiallahu’anhu) said: "The Prophet (sallallaahu 'alaihi wa sallam) joined Maghrib and ‘Isha’ prayers when travelling."

[Al-Bukhari (1108)]

Mu’adz (Radiallahu’anhu) said: We went out with the Messenger of Allah (sallallaahu 'alaihi wa sallam) on the campaign of Tabuk, and he used to pray Zuhur and ‘Asar together, and Maghrib and ‘Isha’ together.

[Muslim (706)]

It was narrated that Ibn ‘Abbas (Radiallahu’anhu) said:

The Messenger of Allah (sallallaahu 'alaihi wa sallam) joined Zuhr and ‘Asar, and Maghrib and ‘Isha’, in Madinah when there was no fear and no rain.

[Muslim (705)]

2. Ruling of Shari’e

The scholars unanimously agreed that shortening (qasar) the prayers is mustahab for the traveller (musafir) than offering them in full, because the Prophet (sallallaahu 'alaihi wa sallam) shortened (qasar) prayers during all his journeys, and there is no sahih report that he offered the prayers in full [ the four rak’ah solah] whilst travelling.

Ibn ‘Umar (Radiallahu`anhu) said: “I accompanied the Messenger of Allah (sallallaahu 'alaihi wa sallam) and he did not do more than two rak’ahs [i.e the four rak’ahs solah] whilst travelling, and the same applies to Abu Bakar, ‘Umar and ‘Uthman (Radiallahu`anhum)”.

[Al-Bukhari (1102)]

The Hanafis are of the view that it is obligatory for the traveller to shorten his prayers. But the correct view is that of the majority [the Hanbalis, Malikis and Shafi’ies], that shortening (qasar) the prayers is Sunnah Mu’akkadah (a confirmed Sunnah), and that it is better (mustahab) than offering the prayers in full.

[See: al-Ijmaa’ by Ibn al-Mundhir (27); al-Mughni (1/382); al-Mawsu’ah al-Fiqhiyyah (27/274)]

Some scholars view that it is not permissible to combine prayers anywhere except in the case of the pilgrim in these two places, ‘Arafah and Muzdalifah.

The correct view is that of the majority of scholars, which is that it is permissible to combine (jama’) prayers if there is a valid situation and need for doing so, because it is proven that the Prophet (sallallaahu 'alaihi wa sallam) did it in places other than ‘Arafah and Muzdalifah.

3. Reasons which make it permissible to jama’ and qasar prayers

The reasons which make it permissible to combine (jama’) prayers are broader than those which make it permissible to shorten (qasar) them.

Jama’ or combining prayers is permissible for the travellers and for the non-travellers if it is too difficult for him to offer every prayer on time, such as one who is sick, or if there is rain, or he is busy with some work that he cannot delay in order to pray, such as a student taking an exam or a doctor who is doing surgery and so on.

With regard to the qasar (shortening) prayers, it is only permissible when travelling on good cause not involving maksiat.

Shaykh al-Islam Ibn Taymiyah (rahimahullah) said:

The reason for shortening (qasar) prayers is travelling only, and it is not permissible in situations other than travelling. As for combining (jama’) prayers, the basis for it is the necessity and valid situations. So if a person find it necessary and needs it he may jamak, or do both qasar and full-length prayers whilst travelling, and he may jamak prayers when it is raining and so on, or because of sickness and the like, and for other reasons, because the purpose behind it is to spare the ummah hardship.

[Majmu’ al-Fatawa (22/293)]

Shaykh Ibn ‘Uthaymeen said:

Jamak (combining) prayers are broader in scope than shortening (qasar) them, i.e., the reasons for doing so are more numerous.

[Al-Liqa’ al-Shahri (60/11)]

And Allah knows best.

[Excerpted with modifications from No: 105109 Islam Q&A]