What is a journey in Islam?

When is one considered to be

a traveller? And for how long? Shortening and combining
prayers during a journey | The Scholars
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Abu Khadeejah Abdul-Wahid 24 April
2018

Summary of the Rules Concerning the Prayer of a Traveller

Introduction: Living in the UK, USA, Canada, etc, Muslims are often faced with questions
as to what constitutes a journey that entails shortening and combining prayers, and
allows the obligatory fast to be broken. Sometimes, these questions arise because towns
and cities have expanded such that there is no longer any countryside or open land
between towns. Furthermore, many Muslims are unsure about the distance they must
travel before they are considered travellers according to the Sharee’ah. These rulings
also affect women since they are required by the Sharee’ah to travel along with a male
chaperone (mahram) on their journeys. So let us begin by offering a summary of the
rulings, followed by a more detailed discussion:

1. A journey is that wherein one intends to travel 80 kilometres (km) or more from their
hometown. It makes no difference whether this travelling is by walking, cycling, riding,
driving, aeroplane, or ship. It does not matter whether it is difficult or easy. (Ibn Bāz, Al-
Fawzān)

2. The alternative to this view is the customary practice (Arabic: ‘urf) of a particular
land as to what defines a journey. In some countries, the custom maybe less than
80 kilometres, whereas in other countries it may be much more than that. (Ibn
Taymiyyah, Ibn ‘Uthaimeen, Al-Albāni, Muwaffaqud-Deen Ibn Qudāmah) People of some
lands regard travel out of the home-city to be a journey, and others see exiting the
region to be a journey. The point being, that a journey is what the people call a

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journey, and regard it to be such. (Al-Albāni) This position neither fixes a distance
nor a time period and is a strong position that is given a distinct heading at the
end of this article (See Part Ten). It is strongly advised that you read it.

3. In a country where the people differ over the custom ( ‘urf) that defines for them a
journey, then one should stick to the limit of 80 kilometres which is proven by certain
narrations and is the saying of a large body of scholars. (Ibn ‘Uthaimeen)

4. When one intends a journey of 80 kilometres or more, then they are considered
travellers once they have left the buildings of their town behind them. This is known to
people when they enter into open land or countryside and they see their town dwellings
behind them. (Ibn Badrān Al-Hanbali)

5. Where townships merge together over time such that there is no open country (or
desert) between them, then walking or driving between one and the other is not
considered a journey. (Ibn ‘Uthaimeen)

6. The journey which allows one to shorten the prayer, combine it and break the fast is
the journey that is permitted, and not one taken in order to commit sins or to disobey
Allah. A journey wherein one intends to commit sins (drinking alcohol, robbery,
fornication, etc) or bid’ah, then it is not allowed to shorten the prayers on such a journey.
(Ibn Balbān Al-Hanbali, Al-Fawzān)

7. It is the Sunnah for the traveller to shorten all the four-rak’ah prayers to two rak’ahs.
Additionally, he is allowed to combine between Dhuhr and ‘Asr, and between Maghrib
and ‘Ishā. Fajr must be prayed at its correct time. Maghrib remains as three rak’ahs.

8. If a traveller prays behind a resident in a congregation (jamā’ah), then he must pray

the full pray without shortening. (Ibn Balbān, Al-Fawzān)

9. Once a traveller reaches his destination and has the intention to stay there for a fixed
time that exceeds four days, then he no longer shortens or combines his prayers. Rather
he prays just as a resident prays (full prayers), even though he is not in his hometown.
(Al-Fawzān, Ibn Bāz) However, the saying that there is no limit to how long a person is a
traveller is a very compelling position supported by proofs. See Part 10 below from Ibn
‘Uthaimeen.

10. If a traveller reaches his destination and intends to stay there for less than four days,
then he shortens for the whole period. And he is may combine the prayers. (Ibn Bāz)

11. If a traveller reaches his destination and does not know how long he will stay
because his return home is connected to him accomplishing his purpose of travel, then
he is to shorten for as long as he is there, even if that amounts to months or years. And
he is allowed to combine. (Ibn Bāz, Al-Fawzān) This is a situation where someone travels
for medical treatment or trade, etc., so his intention is to return when he has finished
from his need, whether it be a week or a year.

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12. A traveller shortens his prayers on the route to his destination and he is allowed to
combine the prayers. (Ibn Bāz)

13. A traveller who arrives back to his hometown is not allowed to shorten his prayers
once inside the town limits because he is no longer a traveller. This is the case even if he
was travelling (for example) during Dhuhr, and entered his hometown before ‘Asr. In this
case, he must pray four rak’ahs for Dhuhr.

14. There are no Sunnah prayers to be prayed alongside the obligatory shortened
prayers except for the two before Fajr, and the Witr prayer in the night.

15. If a person was in his home at Dhuhr time, then left out from the city upon a journey
without praying Dhuhr first, then he should pray four rak’ahs for Dhuhr even though he
is now travelling. But at the time of ‘Asr, he prays two rak’ahs. That is because he was a
resident at the time Dhuhr started, but a traveller at the time ‘Asr started. (Al-Fawzān)

Detailed Explanation

Part One: Shortening Prayers Is An Established Sunnah For The

Traveller
Al-Wazeer Ibn Hubayrah Al-Hanbali (d. 560H) stated, “The scholars are agreed that is it
legislated to shorten the prayer whilst on a journey.” [1] Ibn Hajr (d. 852H) stated that
Qasr (to shorten) in religious terms means to shorten a four rak’ah prayer down to two
rak’ahs. [2]

Ibn Qudāmah (d. 620H) stated, “The shortening of the prayer has its origin in the Book,
the Sunnah and Ijmā’ (consensus). As for the Book, it is in the saying of Allah,

َ ‫ﺧْﻔﺘ‬ َ ‫وإذ َا ﺿﺮﺑﺘﻢ ﻓﻲ ا َْﻷرض ﻓَﻠ َﻴﺲ ﻋ َﻠ َﻴﻜ ُﻢ ﺟﻨﺎ‬

– ‫ﻦ ﻛ ََﻔُﺮوا‬ ُ ُ ‫ﻢ أن ﻳ َْﻔﺘ ِﻨ َﻜ‬
َ ‫ﻢ اﻟﺬ ِﻳ‬ ْ ِ ‫ﻦ اﻟﺼَﻼةِ إ‬
ْ ُ ِ ‫ن‬ َ ‫ﻣ‬
ِ ‫ﺼُﺮوا‬
ُ ‫ح أن ﺗ َْﻘ‬
ٌ َ ُ ْ ْ َ ْ ِ ْ ِ ْ ُْ َ َ َِ
4:101

‘And when you travel throughout the land, there is no blame upon you for
shortening the prayer, [especially] if you fear that those who disbelieve may
disrupt [or attack] you.’ (An-Nisā 4:101) Ya’lā Ibn Umayyah said, “I mentioned to ‘Umar
Ibn Al-Khattāb the verse, ‘There is no blame upon you for shortening the prayer,
[especially] if you fear that those who disbelieve may disrupt [or attack] you.’ But now
the people are in safety?” He replied, “I too had the same concern you had so I asked
Allah’s Messenger ( ) the same question. He answered, ‘It is a charity that Allah has
bestowed upon you, so accept His charity.’” [3]

As for the Sunnah, the narrations from Allah’s Messenger ( ) are numerous leaving no
doubt (mutawātirah) that he would shorten his prayers whilst on a journey whether
during Hajj, Umrah or on campaigns. Ibn ‘Umar (radiyallahu ‘anhumā) stated, “I
accompanied Allah’s Messenger ( ) on his journeys till he died, and he
never exceeded beyond two rak’ahs. I accompanied Abu Bakr till he died, and he
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never exceeded beyond two rak’ahs. Likewise was the case with ‘Umar and
‘Uthmān.” [4]Ibn Mas’ood (radiyallahu ‘anhu) said, “I prayed two rak’ah alongside
Allah’s Messenger ( ), and two rak’ahs alongside Abu Bakr, and two rak’ahs
alongside ‘Umar. Then you people differed in your opinions. I would love that the
two of my four rak’ahs were accepted by Allah.” [5] Anas Ibn Mālik (radiyallāhu ‘anhu)
said, “We travelled along with Allah’s Messenger ( ) to Makkah and he prayed two
rak’ahs (shortening the four-rak’ah prayers) until he returned. We remained in
Makkah for ten days shortening the prayers until we had returned (to
Madinah).” [6]

The scholars have agreed (Ijmā’) that the one who is on a journey shortens the prayers
as he ( ) did during Hajj, Umrah, Jihād (etc) — that a person shortens the four rak’ah
prayers down to two.” This consensus was also reported by Ibn Mundhir, Ibn Hazm and
An-Nawawi. [7]

Abu Haneefah (d. 150H) held it is obligatory that the four rak’ahs are to be shortened to
two rak’ahs, and this is attributed to Mālik Ibn Anas also. They took this understanding
from the hadeeth of Ā’ishah (radiyallahu anhā) who said, “The prayer from the outset
was two rak’ahs, then it was increased for the resident, and remained as two for
the traveller.” [8] ‘Umar said, “The prayer on a journey is two rak’ahs, the Jumu’ah
prayer is two rak’ahs. These are complete, not shortened upon the tongue of your
Prophet.” [9] Ibn Abbās (radiyallahu anhumā’) stated, “Indeed Allah has obligated the
prayer upon you by the tongue of your Prophet: for the resident four (rak’ahs) and
whilst on a journey two (rak’ahs).” [10]

The majority of the scholars hold that the shortening of the prayer whilst on a journey is
an established and preferred Sunnah, it is better and more virtuous, but not an
obligation. This was the saying of Mālik (d. 179H), Shāfi’ee (d. 204H) and Ahmad (d.
241H). This is due to saying of Allah, “There is no blame upon you for shortening the
prayer.” Ash-Shāfi’ee said, “The words, ‘There is no blame upon you’ is not used except in
terms of allowance (not obligation) as in saying of Allah, ‘There is no blame on you if you
seek the favour of your Lord.’ (2:198) And His saying, ‘There is no blame on you if you divorce
your wives.’ (2:236)” They also utilise the hadeeth of Ya’lā Ibn Umayyah cited above
wherein the Prophet ( ) said, “It is a charity that Allah has bestowed upon you, so
accept His charity.” The scholars are agreed (Ijmā’) that when a traveller prays behind a
resident who leads the prayer with four rak’ahs, then the traveller also prays four rak’ahs
behind him and not two.

As for the distance before one can shorten, Ash-Shawkāni makes the point, “The ruling
upon the least distance before one can shorten the prayers also applies to what is more
than that.” More on the distances later in this article.

Part Two: A Known and Intended Destination

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Al-Wazeer Ibn Hubayrah Al-Hanbali (d. 560H) stated, “The scholars agree that if a person
travels from his home without intending any particular destination then he is not to take
the allowance (of shortening his prayers).” [11]

The scholars have stated, “If a leader of a troop leaves out searching for the enemy but
he does not know where he will find them (i.e. he doesn’t know his destination). In this
case, they continue to pray the full prayer (without shortening) whilst they are travelling
away from their residence, even if that lasts a long time. However, on their return back
home they shorten their prayers, even if the journey lasts a long time.” [12] That is
because, on their return, they have a destination in mind. And this was not the case
when they left out.

Part Three: Combining the Prayers is Allowed

It is allowed for the traveller to combine his prayers. Anas Ibn Mālik (radiyallahu ‘anhu)
said, “When the Messenger of Allah ( ) set out on a journey before the sun
declined (from noon), he delayed the Dhuhr prayer till the ‘Asr prayer. He would
dismount from his ride and combine them, but if the sun had declined before his
setting out on a journey, he observed the noon prayer and then mounted his
ride.” [13] Mu’ādh Ibn Jabal (radiyallāhu ‘anhu) stated regarding the campaign of
Tabook, “If he set off before the sun had declined (from noon), he would delay the
Dhuhr prayer until he would combine it with the ‘Asr prayer and would offer them
combined. However, if he set off after the sun had declined, he would combine the
Dhuhr and ‘Asr prayers, and then he would proceed on his journey. And, if he set
off before the Maghrib prayer, he would delay the Maghrib prayer and would offer
it along with the ‘Ishā prayer. However, if he set off after the Maghrib prayer, he
would offer the ‘Ishā prayer earlier and offer it along with the Maghrib prayer.” [14]

Abdullah Ibn ‘Abbās (radiyallahu ‘anhumā) said, “Allah’s Messenger combined Dhuhr
and ‘Asr, and also Maghrib and ‘Ishā (while resident in Madinah) — and we were
not in fear (of attack) and it was not raining.” In a narration, he said, “And we were
not in fear (of attack) and were not on a journey.” When Ibn ‘Abbās was asked about
that, he replied, “He did not want hardship for his Ummah.” [15] This hadeeth is a
proof used by the scholars to allow combining of the prayers in times of need such as
rain and other adverse weather conditions, and also whilst travelling.

Aslam (rahimahullah) said: While I was with ‘Abdullah Ibn ‘Umar on the way to
Makkah, he received the news that Safiyyah bint Abu Ubayd (his wife) was
seriously ill, so he proceeded at greater speed, and when the twilight disappeared,
he dismounted and offered the Maghrib and ‘Ishā prayers together and said, “I saw
the Prophet ( ) delaying the Maghrib prayer and combining it with the ‘Isha when
he was in a hurry on a journey.” [15a]

The combining of the prayers should be done so that there is only a small gap between
each of the prayers. The person makes the tasleem at the end of the first prayer, then
calls the iqāmah and prays the second prayer. The scholars understand this from the fact
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that the purpose of combining (al-jama’) is to combine two prayers as if they are one, and
the meaning of the term al-jama’ is to bring something close. [15b]

Part Four: The Distance At Which The Prayer Is Shortened

Imām Muhammad Ibn Badr Ad-Deen Ibn Balbān Ad-Dimashqi Al-Hanbali (d. 1083) stated,
“It is a Sunnah to shorten a four rak’ah prayer whilst on a long journey that is permissible
to embark upon. The traveller upon his return home prays the full prayer for any
prayers he has to make up. And the one who has embarked upon a journey after the
prayer time has begun must still pray it in full even when travelling.”

It is established in the Sunnah that the Messenger ( ) would shorten the prayers on all
of his journeys from the time he left until he returned. Allah (the Most High) stated:

4:101 – ِ‫ﻦ اﻟﺼَﻼة‬ َ ‫إذ َا ﺿﺮﺑﺘﻢ ﻓﻲ ا َْﻷرض ﻓَﻠ َﻴﺲ ﻋ َﻠ َﻴﻜ ُﻢ ﺟﻨﺎ‬
َ ‫ﻣ‬
ِ ‫ﺼُﺮوا‬
ُ ‫ح أن ﺗ َْﻘ‬
ٌ َ ُ ْ ْ َ ْ ِ ْ ِ ْ ُْ َ َ َِ

“And when you travel throughout the land, there is no blame upon you for
shortening the prayer…”

Umar Ibn Al-Khattāb asked the Prophet( ), “Why should we shorten the prayer whilst we
are in a state of safety?” The Prophet ( ) responded, “It is a charity from Allah that He
granted upon you, so accept from Allah His charity.” (Reported by Muslim). The
Prophet would shorten the prayer on all his travels even in a state of security and safety.
This ease and allowance continues for this Ummah until the Day of Resurrection. The
reason is that a journey brings about hardship in most cases and there occurs in a
hadeeth that it is a portion of punishment. And there is a narration that states, “Indeed
Allah loves that His allowances are taken just as He hates that His commands are
disobeyed.” There is also a hadeeth of Ā’ishah (in Bukhāri and Muslim) which states that
in the beginning the prayer was prescribed as two rak’ahs each, and it remained as such
for the traveller, except for the Maghrib prayer, and it was increased for the resident.

The length of journey that requires one to shorten the prayer is a journey of two
marhalah. One marhalah is a journey of a day’s travel, which amounts to 40km — that is
the amount of distance covered from Fajr to Dhuhr walking. So a journey is only
considered a journey when one intends 80km or more. Intending less than this is not
considered a journey. And there is the saying of Ibn ‘Abbās that, “The prayer is
shortened for a journey from Makkah to ‘Usfān or to Tā’if.” And it is known that the
distance between ‘Usfān and Makkah is 80km on the road to Madinah. And between Tā’if
and Makkah is likewise 80km. [16]

Part Five: Conditions And The Allowance To Shorten Is Not For Sins
The journey that is permissible is one that is not sinful – on this journey, one shortens
the prayers. Visiting shrines of “saints” and other innovations, or for stealing, drinking,
fornicating, etc. then on these types of travels, it is not allowed to shorten the prayer
because they are journeys of disobedience to Allah.

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To shorten the prayer requires fulfilling three conditions:

1. The journey must be permissible such as trade or visiting family members, or for Hajj,
Umrah, etc.

2. The length of the journey is the distance travelled over two days or more, from the
start of the one’s journey to the intended destination, i.e. 80km.

3. The shortening of the prayers begins from the time the traveller leaves behind him the
dwellings of his town, or the tents of his tribe if he is from the Bedouins or desert-
dwellers.

If a traveller has to make up a prayer (qadā) that was mandatory upon whilst travelling,
and he has now returned home, then he must pray it in full. And if a prayer time has
started, and the person does not pray it until he has embarked upon his journey, then
he must pray it in full, not shortened.

Imām Muhammad Ibn Badr Ad-Deen Ibn Balbān Al-Hanbali (d. 1083) stated, “Whoever
intends to stay in a place for a defined period, or for more than four days, or that he is
led in prayer by a resident, then in each of these situations he prays the full prayer.”

So a person on a journey who prays behind someone (imām in prayer) who is resident
must pray the full prayer without shortening. The Prophet stated, “The imām has been
appointed to be followed.” (Bukhari and Muslim) It is not permitted to shorten the
prayer behind the imām who is praying the full prayer. When Ibn Abbās was asked why a
person who is travelling should pray the full prayer behind the resident who leads him.
He replied, “That is the Sunnah, Oh son of my brother.” [16a]

Part Six: For What Length Of Time Can A Person Shorten The Prayer?
If a person intends to stay in a place until he fulfils the purpose of his visit, but he does
not know not know how long it will take (i.e. it could be a short or a long time), then such
a person continues to shorten the prayer until he achieves what he came for, and then
returns home. This one shortens for the whole period of his stay.

So a person travels to a land for the fulfilment of a need, but he does not know how long
it will take, or he falls sick, or he is held back due to heavy rainfall, or snowy and icy
conditions, or due to enemy attack, or if he is imprisoned unjustly — then this person
continues to shorten his prayers even if he is there for years , until he returns home.

If a person is held in custody or imprisoned justly due to a crime, then he is to pray full
prayers and not shorten. That is because his imprisonment is just, known and normally
has a time period connected to it.

A person who does not intend to stay in a place, and waits for an opportunity or way of
return to his hometown, then he continues to shorten indefinitely, for as long as it takes.
Ibn ‘Umar was in Azerbaijān and he shortened the prayer there for six months because
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he was held back due to snow. (Sunan Al-Kubrā of Al-Bayhaqi, 6/174. Al-Albāni in Al-Irwā,
3/28). That is the case even if he is delayed for a long time. It is established that the
Prophet ( ) remained in Makkah for nineteen days after the Conquest and he shortened
his prayers. He remained in Tabook for twenty days and he shortened the prayers. And
this was due to the fact that he did not make an intention to stay, but instead intended to
leave once he had accomplished his needs. [16b]

Part Seven: More on Combining Prayers

Imām Muhammad Ibn Badr Ad-Deen Ibn Balbān Al-Hanbali (d. 1083) stated, “A traveller
is permitted to combine the Dhuhr and ‘Asr at one time, and then later he can combine
Maghrib and ‘Ishā at one time.”

Combining the prayers are allowed: 1. For Dhuhr and ‘Asr. 2. For Maghrib and ‘Ishā. As
for Fajr, it is prayed on its own. Combining the prayers are considered to be mubāh
(allowable) and not a Sunnah (recommended).

Combining is allowed for a purpose, either: 1. When one is on a journey. 2. Due to an

illness (which includes the prolonged bleeding of a woman, or the continual
uncontrollable discharge from the private parts of a man or woman). 3. In the case of
rain, snow, bad weather, or another pressing need.

The combining can be done at the time of the early prayer or at the time of the later
prayer. So one may combine Dhuhr and Asr together at Dhuhr time. Or delay them and
combine them at ‘Asr time. Also, one may combine Maghrib and ‘Ishā at Maghrib time.
Or delay them both and combine them at ‘Ishā. One chooses whichever is easier for
him. [16c]

Part Eight: Abdul-Azeez Ibn Bāz And A Group of Scholars Who Limit A
Journey To A Fixed Distance And Length of Time
Shaikh Ibn Bāz (rahimahullāh) said, “That which the majority of the scholars hold is: That
a journey is that which amounts to approximately 80 kilometres, whether by car,
aeroplane or ship. This is the distance (or approximate distance) which is termed a
journey. This distance is the custom that is well-known among the Muslims. So when a
person travels by camel, or foot, or car, or aeroplane or ship for this distance or more,
then he is a traveller.” [17]

Shaikh Ibn Bāz stated, “The majority of the scholars of the scholars have specified a
journey to be a day and night of travelling by camel or a steady walk. And that
approximates to 80km. That is because this is the distance that is considered a journey
in the customary practice of the people (‘urf). And less than that is not a journey.

The majority of the scholars hold that a person who resolves (i.e. intends) to stay in a
place for more than four days is obligated to pray his prayers in full (without shortening)
and he fasts the month of Ramadān. If his stay is less than that, then he can shorten his

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prayers and combine them, and break his fast. That is due to the fact that the origin with
respect to the resident is that he completes his prayer in full, and it is legislated for him
to shorten when he is on a journey.” [18]

The Permanent Committee alongside Ibn Bāz (Al-Lajnah Ad-Dā’imah) was asked, “A man
travels away from his family for work for a distance that allows him to shorten the
prayers. Is it only allowed for him to shorten prayers on the route to work and back
home? Additionally, from the outset, he intended to stay (at his destination) for a
complete month?” So they answered, “He should shorten and combine during the route
of the journey. And if he intends to stay at his work for a month, then it is not allowed for
him to take the allowances of the journey whilst he is settled at his work location. So, in
that case, he prays each prayer at its proper time and full (without shortening).” [19]

The Permanent Committee stated in another ruling, “A person remains under the
category of a traveller if he remains in place (he has travelled to) for four days and nights
or less. This is proven through the hadeeth of Jābir and Ibn ‘Abbās (radiyallāhu ‘anhum)
who stated that the Prophet ( ) entered Makkah on the morning of the 4th Dhul-Hijjah
for the purpose of the Farewell Hajj. So he remained there for the 4th, 5th, 6th and 7th
Dhul-Hijjah. Then he prayed Fajr at a place called Al-Abtah on the 8th Dhul-Hijjah. So he
shortened the prayers during these days. He had made the intention to stay for this time
period (of four days) as is well-known. So whoever is a traveller and intends to remain in
a place for the same period that the Prophet ( ) remained (in Makkah) or less, then he
shortens the prayer. And whoever intends to remain longer than four days then he prays
the prayers in full because in that situation he does not take the ruling of the
traveller.” [20]

The Permanent Committee also stated that there is no need for a person who shortened
his prayer for longer than he ought to have to make up any prayers. They stated in this
fatwa that there was no need for a Saudi man who was sent to Germany for one and a
half years (for work) to make up prayers which he shortened or combined. This is
because he considered himself to be upon a journey unknowingly. However, in the
future, if he finds himself in a similar situation where he intends to stay for a period of
time and knows the length of his stay away from home, then he must pray the prayers in
full and on time. And he should pray in congregation if that is easy for him and not pray
alone. [21]

Part Nine: Ibn ‘Uthaimeen, Al-Albani, Ibn Taymiyyah, Ibn Qudāmah

And Those Scholars Who State A Journey Is According To The Practice
And Custom Of A Land
Some of the scholars hold that there is no fixed limit of distance when considering
whether one is travelling. They hold that a journey is whatever the people of a land
consider to be a journey. So if it is called a journey in their customary practice, then it is
treated as such: so they shorten the prayers as is the Sunnah, join the prayers and break
the fast (if they choose). Shaikhul-Islām Ibn Taymiyyah stated: “The evidence supports

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those who say that the legislation allows the prayer to be shortened and the fast
to be broken on whatever falls into the category of a journey — and they do not
single out one type of journey to the exclusion of another.” [22]

Ibn ‘Uthaymeen was asked regarding the distance one needs to travel on a journey which
requires one to shorten the prayers and whether it is permitted to combine instead of
shortening the prayers. He answered, “The distance at which some of the scholars stated
as a limit at which one can shorten the prayer is approximately 83km. Other scholars
have considered the customary practice of the people (of a land) to be the measure
which decides a journey even if that does not extend to 80km. And that which the people
(of a land) state regarding a travel, “It is not a journey” then it is not a journey even if it
reaches a 100km. And this was the preference of Shaikhul-Islam Ibn Taymiyyah
(rahimahullah). That is because Allah (the Most High) and His Messenger ( ) did not
specify a particular distance at which one is permitted to shorten the prayers. Anas Ibn
Mālik (may Allah be pleased with him) said, “Allah’s Messenger ( ) would shorten the
prayer to two rak’ahs at a distance of three miles or three farsakhs.” [23] The saying of Ibn
Taymiyyah (may Allah’s mercy be upon him) is the closest to what is correct.

And when the custom (‘urf) of the people differs between themselves, then there is no
harm if a person takes the saying of those scholars who set a limit (of approximately
80km) before one is considered a traveller — because that is the saying of some of the
Imāms, Scholars and Jurists. So there is no harm in that (inshā’-Allāh). However, if the
matter is clearly defined by the practice (‘urf) of the people, then it is returned back to
that — and that is what is correct.” [24] Shaikh Al-Albāni also agreed with the position of
Ibn Taymiyyah. Al-Albāni makes the added point that the ‘Urf of the people is the best
measure as it agrees with the ease that Allah has prescribed for mankind in worship. [25]

Part Ten: Ibn ‘Uthaimeen Explains What Constitutes A Journey And

How Long It Lasts
This part is extracted from Shaykh Ibn ‘Uthaimeen’s (rahimahullah) Sharh ‘Umatul-Ahkām
(2/320-329):

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 traveller.
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
travelled and length of stay, then here we shall discuss the third saying of the scholars,
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i.e. the ‘Urf of a people.

Firstly: Shortening the prayer for the traveller is a confirmed Sunnah (mu’akkadah) and
to pray the full prayers on a journey is disliked (makrooh).

Secondly: If a traveller 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 ( ), “Whatever you have
reached pray it (with the imām), and what you missed, complete it (after the imām
makes tasleem).” (Bukhari, 635 and Muslim, 603). Ibn ‘Abbās was asked, “How should I
pray when I am in Makkah when I am not praying behind the imām?” He
replied, “Two rak’ahs as is the Sunnah of Abul-Qāsim ( ).” (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 specific proof, and there is no
proof. Following 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 travelled and the length of time one stays. So if we
travelled to the town of Buraydah (38 km from ‘Unayzah), and we stayed there a day or
two days, then we are travellers. But if we returned the same day, we are not travellers.
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 travelled 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 travelled 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 travelled 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.

Thirdly: 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 traveller 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 (rahimahullah)
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 traveller remains a traveller 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
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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
traveller and taking the allowances and ease of a traveller.

If his journey is interrupted by a specific event such as work, or some days (of rest), then
his being considered as a traveller 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
traveller.

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
traveller 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 travellers.

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 traveller but the second is not a traveller 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 traveller 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

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he wishes to fulfill (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 traveller are
concerned.

Fourthly: What is the reply to those who say that it is authentically reported that the
Prophet ( ) 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 ( ) arrival in Makkah on the 4th Dul-Hijjah was not
something planned. The Prophet ( ) 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 Allah 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 ( ) 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 ( ) 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 ( ) 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.” (Bukhari, 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 ( ) 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 Allah has left unrestricted,
because the religion is ease and the spirit of the religion calls for ease and expanse for
the worshippers — and it is not permitted for anyone to prohibit a person from that
which Allah 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-Rahmān As-
Sa’dee (rahimahumullah). All of them stating that there is no proof to restrict the length
of time one can shorten the prayers whilst travelling.

Question 1: A man who leaves out to shepherd his camels, is he a traveller?

Answer: He is a traveller because his heart is connected to his hometown and he knows
that he has only left out for the welfare of his camels.

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Question 2: What is the affair of the migrants who come here to work?

Answer: Those who are staying here, I think that they have the utmost desire to obtain a
permit that allows them to stay indefinitely. So I would be very wary to say to them that
you are travellers. They renew their permit to remain continually, and they would love to
be given citizenship. So I cannot issue a verdict and say they are travellers. So I say they
should pray the complete prayers, and it is not permitted for them to shorten. This also
applies to the ambassadors. The origin is that they are resident in their respective
embassies unless they are limited by time.

End of the notes from Ibn ‘Uthaimeen (rahimahullah)

Footnotes:

[1] Kitāb Al-Ifsāh ‘an Ma’ānee as-Sahāh fee Madhāhib Al-A’immatil-Arba’ah, 2/55 [2] Al-
Fath, 2/653. [3] Muslim. [4] An-Nasā’ee, 1450. [5] Bukhari, 1657. [6] Bukhari and Muslim.
[7] See Al-Ijmā’ (p.9), Marātib Al-Ijmā’ (p.25), Al-Majmoo’ (4/209). Ibn Qudāmah in Al-
Mughni, 3/104-105. [8] Bukhari and Muslim. [9] An-Nasā’ee, 1440. [10] Muslim. [11] Al-
Ifsāh 2/64. He added, “Except that which is ascribed to Abu Haneefah: that if a person in
this condition reaches three days distance of travel, he shortens the prayer.” [12] Sharh
Fathul-Qadeer (2/28), Al-Majmoo of An-Nawawi (4/216), Al-Mughni (3/110), Al-Qawāneen
Al-Fiqhiyyah (p.59). [13] Muslim, 704. [14] Abu Dawood, 1220. Saheeh. [15] Muslim. [15a]
Bukhari, 3000. [15b] Notes on Al-Ifsāh 2/70. [16] References for parts 4 to 7: “Kitāb Akhsar
Al-Mukhtasarāt fil-Fiqhi ‘Alā Madhhab Al-Imām Ahmad Ibn Hanbal” by Imām Muhammad
Ibn Badr Ad-Deen Ibn Balbān Al-Hanbali (d. 1083H) with notes by Imām Abdul-Qādir Ibn
Badrān Ad-Dimashqi (d. 1346H), and the recorded explanation of Al-Allāmah Sālih Al-
Fawzān. [16a] Ibid. [16b] Ibid. [16c] Ibid. [17] Majmoo’ Al-Fatawa 12/267. [18] Fatāwa Ibn
Bāz 12/270. [19] Fatāwa 8/94-95. [20] Fatawa of the Lajnah 8/109. [21] Fatawa 8/155.
[22] Majmoo’ Al-Fatawa 24/106. [23] Reported by Muslim, 691. [24] Fatawa Arkān Al-
Islām, p. 381. [25] Reference audio.

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