I would like to seek your perspective on the ruling regarding Salah during travel. I understand that in-transit we are allowed to shorten the Salah, as found in the sunnah of Rasool Allah (s.a.w.) because it is a mercy from Allah (s.w.t.) as a means of ease for us. For example: 4 Fard are prayed as 2, etc.
That part is understood. AlHamdulillah.
But what about when you arrive at your intended destination, and will stay for a fixed amount of time that is known such as a Week, 10 days, month, etc. Do you continue to offer the Salah of a traveler during the entire time you are away from home, or do you resume and offer salah as normal once safely at the intended destination even if it is not “home”, although you may consider it ‘a home’ for duration of the stay.
I hope that makes sense.
Any and all references will be appreciated; however, sound views of respected scholars may also suffice to answer the question, inshaAllah. JazakAllah khair.
Brother @psyah was kind enough to share and explain how to keep up with prescribed prayers when flying on a previous occasion. If we can revisit that topic again for refreshment sake, it would also be beneficial inshaAllah. Just because we’re on the topic of Prayers during travel.
Consider international borders, and change of time zones. Traveler leaves after last salah of the day from his/her origin, with a 14-22hour journey to destination across various time zones, and a rapid change in night/day may occur during the flight. (with or without a stop in the middle, max 1 stop if it isn’t non-stop)
This may be a sub-topic, my primary question was really just intended for domestic travel involving driving on long routes where it is easy to keep up with salah times because the fluctuation of time is minor (±1 or 2 hours).
If your intention is to stay for less than 15 days, then you are still a traveler. You are only to pray fard and wajib, and shorten all 4 rakat fard to 2
There is a difference of opinion in regards to this among the people of knowledge. Let me give you a run down of the difference of opinions.
But before I do so please remember that this discussion takes into account which school of thought you follow when it comes to shortening prayers. According to the Shaafi, Hanbali, and Maalik schools of thought prayer can only be shortened 4 days whereas in the Hanafi school it can be shortened to 15 days.
المسألة الثانية:
The second question
إذا نوى المسافر مدة الإقامة أربعة أيام أو أكثر ، فهل يتم أو يقصر؟
في ذلك خلاف بين أهل العلم ، وبيان ذلك كما يلي :
بداية ينبغي أن يُعلم أن من نوى الإقامة أقل من أربعة أيام فله أن يقصر اتفاقاً بين أهل العلم .
When a traveler intends to stay a duration of 4 days or more does he complete the prayer or shorten it?
In this is a dispute among the people of knowledge which will be explained in the following
But to begin it is fitting that it be known that he who intends to stay less than 4 days then he has the right to shorten prayer and there is no difference of opinion in this.
لكن الخلاف فيمن أراد المكث أربعة أيام أو أكثر هل له القصر أم يجب عليه الإتمام؟ للعلماء في ذلك أقوال:
Rather the difference of opinion is in respect to the one who intends to stay 4 days or more. Is he to complete the prayer. In respect to this there are differing opinions among the scholars
القول الأول : إذا نوى المسافر إقامة أربعة أيام أتم ، وبه قال مالك والشافعي وأحمد في إحدى الروايتين عنه والليث بن سعد والطبري وأبو ثور ورُوي عن سعيد بن المسيب . والشافعية يقولون:لايحسب فيها يوم الدخول ولايوم الخروج ، وعلى هذا تكون الأيام ستة ، و قال مالك: إذا نوى إقامة أربعة أيام صحاح أتم .
قال الإمام القرطبي رحمه الله: والصحيح ماقاله مالك .
The first opinion: When the traveler intends to stay 4 days he is to complete the prayer. And this is the opinion of Maalik, Al-Shaafi, and Ahmad in one of the opinions reported from him, Al-layth bin Sa’d, Al-Tabri, Abu Thawr. The Shaafi’s have said that the day of entering and leaving are not to be considered. Based on this the days would be 6.
Maalik said: When he intends to stay 4 complete days he will complete the prayer. Imaam Al-Qurtubi (may Allah have mercy on him) said: The correct opinion is that of Maalik.
القول الثاني : إذا نوى المسافر إقامة خمسة عشر ليلة أتم . وبه قال أبو حنيفة وأصحابه والثوري وهو قول ابن عمر وابن عباس ولم يُعلم لهما مخالف من الصحابة فيما ذكر الطحاوي ، وروي عن سعيد أيضا .
واحتج أبو حنيفة رحمه الله يما روى أبو داود عن ابن عباس رضي الله عنهما قال: (أقام رسول الله صلى الله عليه وسلم بمكة عام الفتح خمسة عشر يقصر الصلاة) وضعف النووي في الخلاصة رواية خمسة عشر
The second opinion is that when a traveler intends to stay 15 nights then he is to complete the prayer. This is the opinion of Abu Hanifah and his Companions and the saying of Ibn Umar, Ibn Abbaas and according to Al-Tahaawi there was none among the Companions (may Allah be pleased with them) who opposed Ibn Umar and Ibn Abbaas (may Allah be pleased with them).
Abu Hanifah used the following Hadith narrated by Abu Dawud on the authority of Ibn Abbaas (may Allah be pleased with them) as evidence who said: The Messenger of Allah (sallallaahu 'alayhi wa sallam) stayed at Makkah during the year of Al-Fath 15 shortening the prayer.
Imaam Al-Nawawi has said that this Hadith is weak.
**
القول الثالث : يقصر المسافر أبدا حتى يرجع إلى وطنه أو ينزل وطنا له . فقد روي عن أنس أنه أقام سنتين بنيسابور يقصر الصلاة والله أعلم)**
Finally, the third opinion is that one can shorten the prayer so long as he does not return to his home country. It has been narrated that Anas (may Allah be pleased with him) stayed for 2 years at **نيسابور **shortening the prayer.
Yes and the evidence of the scholars is the following Hadith
Abu Qatadah reported:
"The Prophet (ﷺ) **was on a journey**. The Prophet (ﷺ) took a turn and I also took a turn with him. He said: 'Look!' I said: 'This is a rider; these are two riders; and these are three' until we became seven. He then said: Guard for us our prayer, i.e. the Fajr prayer. But sleep dominated them and none could awaken them except the heat of the sun. They stood up and drove away a little. Then they got down (from their mounts) and performed ablution. Bilal called for prayer and ***they offered two rak'ahs of (Sunnah) of Fajr and then offered the Fajr ***prayer and mounted (their mounts). Some of them said to others: We showed negligence in prayer. The Prophet (ﷺ) said: There is no negligence in sleep. The negligence is in wakefulness. If any of you forget saying prayer, he should offer it when he remembers it and next day (he should say it) at its proper time.
Scholars have different of opinions on this issue like a person may continue offering shorten salaah till he reach back to his original place from where he started journey. This include no limit of days, months or years. Some others add day months & years.
Easy formula is 'when we offer salaah behind a local Imam then we may offer complete (by following the Imam) and when we are doing Immamt then we may shorten.
