The Circumstances for Jama’ prayers

Jama’ Prayers

Ibn Salih

What are the circumstances for Jama’ (join) prayers. Is it permissible for a traveller to join two prayers together sometimes and not join them at other times?

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

Allah Says: “Verily, As‑Salāh (the prayer) is enjoined on the believers at fixed hours” (Al-Nisa’, 4:103). 

But on certain circumstances a person is given concession to perform Jama’ (join, combine) the prayers, Zuhur and ‘Asar, and Maghrib and ‘Isha’ except Fajar Prayer, at the time of the earlier (haqiqi) or later (formal) prayers, depending on which is convenient to him. Imam Shāfie prefers the haqiqi combination of prayer while Hanafi prefers the formal combination, and both are permissible.  

The concession for Jama’ Prayers notably are much broader, not only limited for a traveller but include fear, rain, sickness or other extraordinary circumstances too.

Ibn ‘Abbas (radiallahu`anhu) said: The Messenger of Allah (Sallallāhu 'alaihi wa sallam) combined the Zuhur prayer with the ‘Asar prayers and the Maghrib prayer with the ‘Isha prayer in Medinah without being in a state of danger or rainfall. And in the hadith transmitted by Waki’ (the words are): “I said to Ibn ‘Abbas: What prompted him to do that? He said: So that his (Prophet’s) Ummah should not be put to (unnecessary) hardship.” ...” [Muslim 1520]

Besides travelling, fear and rain the words of Ibn ‘Abbās (radialahu`anhu) indicate that the hardship and difficulty that a person may face make it permissible for him to join the two prayers which may be joined together at the time of either earlier or later of them. This indicates of Allāh’s provision in making religion easy for this ummah. The basis of which is seen in the verses: 

• “Allāh intends for you ease, and He does not want to make things difficult for you” [Al-Baqarah, 2:185] 
• “Allāh does not want to place you in difficulty” [Al-Mā’idah, 5:6] 
•  “and has not laid upon you in religion any hardship”  [Al-Hajj, 22:78] 

1. A Traveller 

As a traveller a person is permissible to jama’( join)  the prayers, or to offer each prayer at its own time, as he wishes, but it is better for him not to join prayers unless it will be too difficult for him to offer the prayers at their own times. 

It is indicated by many ahādith, such as the following: 

1. Anas ibn Malik (radiallahu`anhu) reported:  The Prophet (Sallallāhu 'alaihi wa sallam) jama’ the Maghrib and ‘Isha’ prayers when traveling. [Al-Bukhari (1108)]

2. Ibn ‘Abbas reported: The Messenger of Allah (Sallallāhu 'alaihi wa sallam) jama’ two prayers whilst traveling. [Ahmad (3178); Shaykh Ahmad Shakir (3288) said: Its isnad is sahih]. 

3. It was narrated that Mu’adz Ibn Jabal (radiallahu`anhu) said: “We went out with the Messenger of Allah (Sallallāhu 'alaihi wa sallam) on the campaign of Tabuk, and he used to pray Zuhur and ‘Asar together, and Maghrib and ‘Isha’ together.” [Muslim (706)]

1.1. The Distance  

The view of the scholars varies, some says 81 km. But according to the majority of scholars, the distance which avails for a traveller is defined as being two marhalah approximately fifty-six miles or ninety-one kilometers. The distance in which the concession of traveling is allowed is that which is customarily regarded as travelling, which is approximately eighty five kilometers. Whoever is going to travel this distance or more is allowed to avail him of the concessions granted to travellers, namely wiping over the socks for three days and nights, and joining and shortening prayers, and not fasting in Ramadhān.

Ibn Qudāmah said in al-Mughni:

The view of Abu ‘Abd-Allah [i.e., Imam Ahmad] is that it is not permissible to qasar the prayers for a distance not of less than sixteen farsakhs, and a farsakh is three miles, so the distance is forty-eight miles.  Ibn ‘Abbas estimated [He said]: From ‘Usfan to Makkah, or from al-Ta’if to Makkah, or from Jeddah to Makkah. Based on this, the distance at which it is permissible to shorten prayers (qasar) is the distance of two days’ travel directly for that destination. This is the view of Ibn ‘Abbas and Ibn ‘Umar, and the view of Malik, al-Layth and al-Shafi’e. The equivalent in kilometers is approximately 91 km.

1.2. Duration and Intention.

If the traveller intends to stay in a place for more than four days then he is not entitled for the concession as a traveler. It falls under the same ruling as a resident according to the majority of fuqaha’. He is entitled for the concession if he intends to stay for four days or less; he must offer the solāt in full, not in the Qasar form. According to Imam Shafi’e the time limit is four days with previous intentions and eighteen days without intention. Imam Shafi’e has inferred from a hadith of Anas ibn Malik as four days stay on the basis that the Prophet (Sallallāhu 'alaihi wa sallam) stayed in Makkah only three days, i.e 5^th, 6^th, and 7^th of Dzulhijjah during Farewell Hajj (Muslim 1473). The rest of the days he has been moving in Mina and Arafat for Hajj ceremonies.

1.3. When Compelled to stay or unsure the conclusion of job.

If the traveller who stays in a place are compelled to stay more days to conclude what he came for, he may avail himself of the concessions granted to the traveller, even if that is for a long time. And there is no difference concession between travel by land or by sea.

[Fatawa al-Lajnah al-Da’imah (8/99)]

1.4. The two situations.

Firstly, when he is actually on the road, secondly, when he has made a stop, i.e., he is not on the road; either he has reached the place to which he is traveling, or he has made a stop on his journey and stayed there for a while. 

It is permissible for any traveler to jama’ (join) prayers, whether he has made a stop or is on the road. But which is better for the traveler to jama’ (join) the prayers or to offer each prayer at its proper time? 

Shaykh Ibn ‘Uthaymeen said: It is better for the traveler who has made a stop not to join the prayers, but if he joins them there is nothing wrong with it, unless he needs to join them because he is tired and needs to rest, or because it is hard for him to find water each time, and so on, in which case it is better for him to join the prayers and avail himself of the concession. But for the traveler who is on the road, it is better for him to join Zuhur and ‘Asar, and Maghrib and ‘Isha’ – in the way it is convenient for him, either doing it at the earlier prayer or the time of the later prayer. 

[Mawaqeet al-Salāh, p. 26). 

The Messenger of Allah (Sallallāhu 'alaihi wa sallam) when given the choice between two things but he would choose that which was easier, so long as it was not a sin, in which case he would be the most careful of people to avoid it.  [Narrated by Muslim, 3560; Muslim, 2327] 

The Prophet (Sallallāhu 'alaihi wa sallam) did not join prayers on all his journeys, rather he joined them sometimes and sometimes he did not. Based on this some scholars are of the view that it is permissible for the traveller to join his prayers unless he is on the road, but if he made a stop it is permissible for him to join them.

The Prophet (Sallallāhu 'alaihi wa sallam) joined his prayers during the campaign to Tabuk when he had made a stop. [Hadith narrated by Ahmad and Abu Dawud; classified as sahih by al-Albani in al-Silsilah al-Sahihah (164)] 

The apparent meaning of these ahādith is that the Prophet joined his prayers when he had made a stop. That was either to show that it is permissible, because there may a need to join prayers. 

But the Prophet (Sallallāhu 'alaihi wa sallam) did not join his prayers when he stopped at Mina during the Farewell Hajj. Based on this, the traveller who has made a stop need not to join prayers but there is nothing wrong with it if he does join his prayers. He may needs to join his prayers, either because he is too tired and needs to rest, or because it is too hard to find water every time, and so on, then it is better for him to join them, and avail himself of the concession.

 [Mawaqeet al-Salāh]

Thus, traveller who has made a stop has the choice: if he wishes he may join the prayers at the time of the later prayer or at the time of the earlier prayer. It is better for him to offer each prayer at its proper time, as the Prophet (Sallallāhu 'alaihi wa sallam) did in Mina. And, it should be noted that prayer in congregation is essential for a traveller and it is not permissible for him to join prayers and pray alone. 

2.The Sick

The Prophet (Sallallāhu 'alaihi wa sallam) granted a concession to the woman who suffered from istihadah (non-menstrual bleeding), and he allowed her to jama’ (join) the prayers.

[Narrated by Abu Dawud (287) and al-Tirmidzi (128); classified as hasan by al-Albani in Sahih al-Tirmidzi]

Istihadah is a kind of sickness, and Imam Ahmad quoted as evidence for it being permissible for a sick person to join prayers the fact that sickness is worse than travel. He was treated with cupping after sunset, then he ate supper then he joined Maghrib and ‘Isha’ prayers.  [Kashshaf al-Qina’ (2/5)]

 It should be noted that the sick person for whom it is permissible to jama’ (join) prayers should offer each prayer in full without shortening it, because shortening of the prayers is only permitted for the traveller. Some people may think that if a person jama’ the prayers at home because of sickness he is also allowed to qasar them as well. No, it is incorrect to do so.

Ibn Taymiyah (rahimahullah) said: The reason for qasar prayers is travel only, and it is not permitted when one is not travelling. As for jama’ prayers when one has an excuse or a need for it, if he needs to, he may jama’ them when travelling a short or long distances, and he may jama’ them when it is raining and the like, or when he is sick and the like, or for other reasons. The aim behind this is to spare the ummah from hardship.  The reasons which make it permissible to jama’ prayers are broader than those which make it permissible to qasar them.

3. Other extraordinary circumstances

Jama’ prayers is permissible for every traveller, and for the non-traveller if the circumstances 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.  [Majmū’ al-Fatawa (22/293)]

Jama’ of Solat are broader in scope than Qasar the prayers, the reasons for doing Jama’ are more numerous. 

A person may jama’ the prayers as when travelling, or when not travelling, because of sickness or istihādah (non-menstrual vaginal bleeding) or because he fears for himself or his property, or because of heavy rain and other excuses that permit joining prayers, without shortening them, because prayers may only be shortened when travelling.  

And Allāh knows best.

[Adapted from Fatwa No: 111916 Islam Q&A]

Please See:To Qasar or Complete the Prayers While Traveling

The ruling on Jumu’ah for the traveller

What is the ruling on Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

could we leave Salat Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allah, the Most Gracious, the Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanifah, Mālik, al-Shāfi’ie and Ahmad ibn Hanbali.

 Shaykh al-Islam Ibn Taymiyah (rahimahullah) said: 

“The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allāh (Sallallahu 'alaihi wa sallam) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed a two rak’ahs [i.e., qasar (shortened prayers)] as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.” 

[Majmu’ al-Fatāwa (24/178)]

From the above we know that Jumu’ah is not obligatory for the traveller, all he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible.

It says: “Whoever of these people – travellers, slaves and women – attends Jumu’ah does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. It is preferable for the traveller to attend Jumu’ah, because this is better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the ayah which means: “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [Al-Jumu’ah 62:9] 

[Al-Sharh al-Kabeer (2/154)]

However majority of scholars say that generally speaking it is not obligatory. 

And Allāh Almighty knows best.

[Via Islam Q&A (Fatwa No: 2905)]

Is Jumu’ah prayer is waived for the traveller?

The ruling on al-Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

Could we leave Solat al-Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allāh, Most Gracious, Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Firstly, Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanīfah, Mālik, al-Shāfi’ie and Ahmad.

The Messenger of Allāh (peace and blessings of Allāh be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. 

There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). If he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. 

On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.”

From the above we know that Jumu’ah is not obligatory for the traveller, all that he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible. It says in al-Sharh al-Kabeer (2/154): “Whoever of these people – travellers, slaves and women – attends al-Jumu’ah, does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. 

It is preferable for the traveller to attend Jumu’ah, because this would be better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the āyah (interpretation of the meaning): “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu’ah 62:9].

Secondly, Since al-Jumu’ah prayer is waived for the traveller, so he should pray Zuhur, shortening it to a two rak’ahs, and he may join it with ‘Asar at the time of the earlier or later prayer, according to what he needs to do. But it is better not to join it unless he needs to do so, if it will be difficult for him to perform each prayer at its own time. 

Shaykh Ibn Baaz (rahimallah) said: 

“The one for whom Allah has prescribed shortening of prayers, namely the traveller, is permitted to join prayers but the two concessions do not necessarily go together. He may shorten the prayers without joining them, and not joining them is better if the traveller has arrived at his destination and is no longer on the road, as the Prophet (Sallallahu 'alaihi wa sallam)  did in Mina during the Farewell Pilgrimage; he shortened the prayers but did not join them. But he both joined and shortened prayers during the campaign to Tabuk, which indicates that this (concession) is prescribed to make things easy when there is a need for that. And he (Sallallahu 'alaihi wa sallam) used to shorten and join prayers if he was on the road and was not staying in the place” 

[Majma’ Fatāwa Ibn Baaz, 12/289]

Usually when the traveller is on the road he needs to join the prayers, because that is easier for him, so that he will not have to make a further stop in order to pray, which may be difficult for him and delay his journey. 

Based on that, a traveller may observe Zuhur as two rak’ahs and join ‘Asar to it, at the time of the earlier or later prayer, according to what is easier for you. 

And Allah knows best.

[Via Islam QA Fatwa No: 2905 and 129367)]

One may Jama’ the Solat Due to Sickness

One may Jama’ (Joining) Two Prayers because of Sickness

A person is sick with stomach cancer, and an opening has been left in his body at the stomach for drain out fluids and waste. He is asking whether it is permissible for him to join prayers.

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.

It is permissible for him to jama (join) prayers, so he may join Zuhur and ‘Asar, and Maghrib and ‘Isha’, at the time of the earlier or later prayer, depending on what is easiest for him. Difficulty caused by sickness is one of the excuses which make it permissible to join prayers.

The Prophet (sallallahu 'alaihi wa sallam) granted a concession to the woman who suffered from istihadah (non-menstrual bleeding), and he allowed her to jama’ (join) the prayers.

[Narrated by Abu Dawud (287) and al-Tirmidzi (128); classified as hasan by al-Albani in Sahih al-Tirmidzi]

Istihadah is a kind of sickness, and Imam Ahmad quoted as evidence for it being permissible for a sick person to join prayers the fact that sickness is worse than travel. He was treated with cupping after sunset, then he ate supper then he joined Maghrib and ‘Isha’ prayers.

[Kashshaf al-Qina’ (2/5)]

The scope of Jama’ prayers are broader than Qasar.

It should be noted that the sick person for whom it is permissible to jama’ (join) prayers should offer each prayer in full without shortening it, because qasar (shortening) of the prayers is only permitted for the traveller.

Some people think that if a person jama’ (joins) the prayers at home because of sickness he is also allowed to qasar (shorten) them. No, it is incorrect.

Shaykh al-Islam Ibn Taymiyah (rahimahullah) said:

The reason for qasar (shortening) prayers is travel only, and it is not permitted when one is not travelling. As for jama’ (joining) prayers when one has an excuse or a need, if he needs to, he may jama’ them when travelling short or long distances, and he may jama’ them when it is raining and the like, or when he is sick and the like, or for other reasons. The aim behind this is to spare the ummah from hardship.

The reasons which make it permissible to jama’ prayers are broader than those which make it permissible to qasar them. Jama’ prayers is permissible for every traveller, and for the non-traveller if the circumtances 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.

It was narrated that Ibn ‘Abbas (radiallahu`anhu) said:

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

[Muslim (705)]

[According to another report: and no travelling]: It was said to Ibn ‘Abbas: Why did he do that? He said: So that his ummah would not be subjected to hardship

When Ibn ‘Abbas said that he jama’ (joined) the prayer despite the absence of these three things – travelling, fear and rain – that indicates that they are known reasons for joining prayers.

What Ibn ‘Abbas meant was that the Prophet (sallallahu 'alaihi wa sallam) jama’ (joined) prayers for a reason other than these three.

In relation to qasar (shortening) prayers, that is only permissible when travelling.

[Majmu’ al-Fatawa (22/293)]

Sheikh Ibn ‘Uthaymeen said:

The Jama’ of Solat are broader in scope than shortening them, i.e., the reasons for doing so are more numerous.

[ Al-Liqa’ al-Shahri (60/11)]

And Allah knows best

[Excerpted with modification from Fatwa No: 97844 Islam Q;A]

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]

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]

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]