As-salaam `alaykum. Regarding shortening and combining prayers:a) What is correct number of days that shortening of the prayers is applicable while traveling? b) What is the most accurate way to count the number of days that a person is on journey? c) Some say that while traveling and shortening prayer it is OK to combine Zuhr/`Asr and Maghrib/ `Isha. Others say that the prayers must all be done at their appropriate times. Also, some of those who advocate the combining of prayers say it is ok to combine Zuhr with `Asr and perform them both at `Asr time and perform Maghrib and `Isha at the `Isha time. Is this correct

1) There is general consensus among scholars that if a traveling person is determined to return as soon as his work is done and does not know when that will be, then he may continue to pray Qasr as long as he is on travel.

If, however, a person decides to settle down in a city, the moment he does so, he ceases to be a traveler, and, therefore, he must pray full.


If, on the other hand, one is determined to stay only for a few days the number of which he knows precisely, then he should pray full, according to a great number of scholars, if his stay exceeds more than four days. The Hanafi School, however, puts the number of allowable days at fifteen, while a third group of scholars put it at eighteen.



The first view seems to be the safest view to follow, as it has been based on the Prophet’s practice. According to authentic reports, he stayed in Makkah for four days, and during his stay he prayed qasr; he had already known in advance how many days he would be staying. He is reported to have prayed Qasr for eighteen and twenty days on two different occasions, when, most likely, he had no idea as regards the number of days he would be staying.

Having said this, I should rush to state that if anyone follows the position of theHanafi School, he should not be blamed for his action, for theirs is a Fiqh– ruling based on acceptable practices of the Salaf as-Salih (pious predecessors). Since it is merely a question of differences of interpretation based on valid Ijtihad (creative exercise of reasoning), one should never make a big issue out of such differences of opinion among Imams.

2) The most accurate way to count the number of days for a traveler is to consider oneself a traveler only after one has crossed the boundaries of his city of residence. Thus, in case of people living in Toronto, if they are in a long distance journey they will be considered travelers only after they have crossed the boundaries of GTA. The days of stay are calculated by excluding the day/days of going and returning.


3) Yes, according to the vast majority of scholars and Imams, it is perfectly allowed for a traveler to combine Zhuhr and `Asr , and Maghrib and `Isha’. This ruling (known as Jam`) is based on the authentic traditions which clearly state that the Prophet (peace and blessings be upon him) had combined Zhuhr and `Asr as well as Maghrib and `Isha’ on a number of occasions while traveling.

The majority view allowing combining of prayers as mentioned earlier has been considered to be the most authentic; it has been adopted later by many scholars belonging to Hanafi School as well.


4) While combining prayers, you are allowed to make either taqdim (advancing) or ta’khir (delaying): In other words, you are allowed to advance the second prayer to the time of the first prayer. Thus, if you are combining Zاuhr and `Asr , you can first pray Zhuhr, and then advance `Asr by praying immediately, or if you wish you can defer praying Zhuhr until the time of `Asr and then pray `Asr afterwards. The same procedure applies to combining Maghrib and `Isha’ as well. at the time of arrives, in which case, you will first pray.

An important word of caution concerning Jam` is that there is no combining of Fajr with Zhuhr, or `Asr with Maghrib, or ‘Isha with Fajr.

It is also worth mentioning that while praying Qasr during travel is highly recommended—some Imams such as Abu Hanifah even consider it as obligatory—during travel, praying Jam’ is only allowed while one is actually traveling or pre-occupied with pressing circumstances. Jam’ is rare, while Qasr is common.
A final remark to be made is that if a person is aimlessly wandering, he is not considered a traveler and is, therefore, not allowed to make use of the allowances of Qasr and Jam`.

ONE CAN ALSO COMBINE HIS PRAYERS WHILE NOT TRAVELLING OR HAVING ANY EXCUSE, JUST FOR EASENESS

Imam Muslim in his Sahih documents:

Chapter: Joining two prayers when not traveling

1. Ibn 'Abbas reported:

The Messenger of Allah (s) observed the noon and afternoon prayers together, and the sunset and Isha' prayers together without being in a state of fear or in a
state of journey.

Reference : Sahih Muslim 705 a
In-book reference : Book 6, Hadith 59
USC-MSA web (English) reference : Book 4, Hadith 1515
https://sunnah.com/muslim/6/59



2. Ibn 'Abbas reported:

The Messenger of Allah (s) observed the
noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. (Abu Zubair
said: I asked Sa'id [one of the narrators] why he did that. He said: I asked Ibn 'Abbas as you have asked me, and he
replied that he [the Holy Prophet] wanted that no one among his Ummah should be put to [unnecessary] hardship.)

Reference : Sahih Muslim 705 b
In-book reference : Book 6, Hadith 60
USC-MSA web (English) reference : Book 4, Hadith 1516
https://sunnah.com/muslim/6/60



3. Ibn 'Abbas reported that the Messenger of Allah (s) combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer in Medina 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." And in the hadith transmitted by Mu'awiya (the words are):" It was said to Ibn 'Abbas: What did he intend thereby? He said he wanted that his Ummah should not be put to unnecessary hardship."

Reference : Sahih Muslim 705 d
In-book reference : Book 6, Hadith 64
USC-MSA web (English) reference : Book 4, Hadith 1520
https://sunnah.com/muslim/6/64



4. 'Abdullah b. Shaqiq reported:

Ibn 'Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened
nor turned away, but (continued crying): Prayer, prayer. Ibn 'Abbas said: May you be deprived of your mother, do you teach me Sunnah? And then he said: I saw the Messenger of Allah (s) combining the noon and afternoon
prayers and the sunset and 'Isha' prayers.

'Abdullah b. Shaqiq said: Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it) and he testified his assertion.

Reference : Sahih Muslim 705 g
In-book reference : Book 6, Hadith 67
USC-MSA web (English) reference : Book 4, Hadith 1523
https://sunnah.com/muslim/6/67


5. 'Abdullah b. Shaqiq al-'Uqaili reported:

A person said to Ibn 'Abbas (as he delayed the prayer): Prayer. He kept silence. He again said: Prayer. He again
kept silence, and he again cried: Prayer. He again kept silence and said: May you be deprived of your mother, do you teach us about prayer? We used to combine two prayers during the life of the Messenger of Allah.

Reference : Sahih Muslim 705 h
In-book reference : Book 6, Hadith 68
USC-MSA web (English) reference : Book 4, Hadith 1524

https://sunnah.com/muslim/6/68


"We used to", as said by Ibn Abbas clearly showed it was a well established Sunnah as it was fully practised at the time of the Prophet.

NafeesaAA:
As-salaam `alaykum. Regarding shortening and combining prayers:a) What is correct number of days that shortening of the prayers is applicable while traveling? b) What is the most accurate way to count the number of days that a person is on journey? c) Some say that while traveling and shortening prayer it is OK to combine Zuhr/`Asr and Maghrib/ `Isha. Others say that the prayers must all be done at their appropriate times. Also, some of those who advocate the combining of prayers say it is ok to combine Zuhr with `Asr and perform them both at `Asr time and perform Maghrib and `Isha at the `Isha time. Is this correct

1) There is general consensus among scholars that if a traveling person is determined to return as soon as his work is done and does not know when that will be, then he may continue to pray Qasr as long as he is on travel.

If, however, a person decides to settle down in a city, the moment he does so, he ceases to be a traveler, and, therefore, he must pray full.


If, on the other hand, one is determined to stay only for a few days the number of which he knows precisely, then he should pray full, according to a great number of scholars, if his stay exceeds more than four days. The Hanafi School, however, puts the number of allowable days at fifteen, while a third group of scholars put it at eighteen.



The first view seems to be the safest view to follow, as it has been based on the Prophet’s practice. According to authentic reports, he stayed in Makkah for four days, and during his stay he prayed qasr; he had already known in advance how many days he would be staying. He is reported to have prayed Qasr for eighteen and twenty days on two different occasions, when, most likely, he had no idea as regards the number of days he would be staying.

Having said this, I should rush to state that if anyone follows the position of theHanafi School, he should not be blamed for his action, for theirs is a Fiqh– ruling based on acceptable practices of the Salaf as-Salih (pious predecessors). Since it is merely a question of differences of interpretation based on valid Ijtihad (creative exercise of reasoning), one should never make a big issue out of such differences of opinion among Imams.

2) The most accurate way to count the number of days for a traveler is to consider oneself a traveler only after one has crossed the boundaries of his city of residence. Thus, in case of people living in Toronto, if they are in a long distance journey they will be considered travelers only after they have crossed the boundaries of GTA. The days of stay are calculated by excluding the day/days of going and returning.


3) Yes, according to the vast majority of scholars and Imams, it is perfectly allowed for a traveler to combine Zhuhr and `Asr , and Maghrib and `Isha’. This ruling (known as Jam`) is based on the authentic traditions which clearly state that the Prophet (peace and blessings be upon him) had combined Zhuhr and `Asr as well as Maghrib and `Isha’ on a number of occasions while traveling.

The majority view allowing combining of prayers as mentioned earlier has been considered to be the most authentic; it has been adopted later by many scholars belonging to Hanafi School as well.


4) While combining prayers, you are allowed to make either taqdim (advancing) or ta’khir (delaying): In other words, you are allowed to advance the second prayer to the time of the first prayer. Thus, if you are combining Zاuhr and `Asr , you can first pray Zhuhr, and then advance `Asr by praying immediately, or if you wish you can defer praying Zhuhr until the time of `Asr and then pray `Asr afterwards. The same procedure applies to combining Maghrib and `Isha’ as well. at the time of arrives, in which case, you will first pray.

An important word of caution concerning Jam` is that there is no combining of Fajr with Zhuhr, or `Asr with Maghrib, or ‘Isha with Fajr.

It is also worth mentioning that while praying Qasr during travel is highly recommended—some Imams such as Abu Hanifah even consider it as obligatory—during travel, praying Jam’ is only allowed while one is actually traveling or pre-occupied with pressing circumstances. Jam’ is rare, while Qasr is common.
A final remark to be made is that if a person is aimlessly wandering, he is not considered a traveler and is, therefore, not allowed to make use of the allowances of Qasr and Jam`.

Jazkhallah khairan...may Allah increase yu in iman nd taqwah

Narrated Ibn Abbas :

The Prophet once stayed for nineteen days and prayed shortened prayers. So when we travel led (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer.

Volume 2, Book 20, Number 187:

Narrated Yahya bin Ishaq:

I heard Anas saying, "We travelled with the Prophet from Medina to Mecca and offered two Rakat (for every prayer) till we returned to Medina." I said, "Did you stay for a while in Mecca?" He replied, "We stayed in Mecca for ten days."

Volume 2, Book 20, Number 188:

Narrated 'Abdullah bin 'Umar:

I offered the prayer with the Prophet, Abu Bakr and 'Umar at Mina and it was of two Rakat.Yvonne 'Uthman in the early days of his caliphate did the same, but later on he started praying the full prayer.

Nafeesat!!! Jazkhallah khairan...may Allah increase you in iman and taqwah.

Jazaakhallah khairan, May Allah guides us aright, May He aid us through our little effort to please HIM and May He be pleased with us, Aameen.

he should not be blamed for his action, for theirs is a Fiqh– ruling based on acceptable practices of the Salaf as-Salih (pious predecessors).

why do I find this part offensive? Why won't we question this ? "Acceptable practices" indeed. Must they complicate things just to be unique?

now my question is, what do we mean by a journey in this present day? how many kilometre can be considered a journey? if I go see my friend in Lagos from sango ota , am I to pray qasr?

egbaguy2:
now my question is, what do we mean by a journey in this present day? how many kilometre can be considered a journey? if I go see my friend in Lagos from sango ota , am I to pray qasr?

There is a beautiful Hadith on your thought where someone ask the Prophet similar question, and the Prophet's simple answer is, " Qasr is a gift from your Lord, so take it."

AlBaqir:


There is a beautiful Hadith on your thought where someone ask the Prophet similar question, and the Prophet's simple answer is, " Qasr is a gift from your Lord, so take it."

u haven't answered the question

egbaguy2:
u haven't answered the question

I am deeply sorry brother. I thought you were contesting the "no need of qasr" as some people do. Sorry again.

# As per distance, Sunni four madhhab differ on it. However, the popular submission seems to be 77km. Any well informed Sunni can give proper submission.

# On the other hands, Imami Fiqh rules:


"A traveller should reduce the Rak'ats in Zuhr, Asr and Isha prayers, that is, he should perform two Rak'ats instead of four, subject to the following eight conditions:
The first condition is that his journey is not less than 8
farsakh. A farsakh in shariah is a little less than 51/2
kilometres. (When converted into miles, 8 farsakh is equal to 28 miles approximately)."

You can read more here:
www.sistani.org/english/book/48/2250/

egbaguy2:
now my question is, what do we mean by a journey in this present day? how many kilometre can be considered a journey? if I go see my friend in Lagos from sango ota , am I to pray qasr?

I also heard that a particular distance can be taken as journey if such distance when covered can be considered as a travel by people in such area.

For example, in Osun state here going from Ife to Moro(ife north local gov.) is not consider as traveling because Moro is known to be part of Ife but from Ede to Osogbo is considered as traveling whereas the distance between the former is much than the latter.

May Allaah grant us proper understanding of His deen and make us a follower of the salaf.

Assalamu alaykum warahmotuLLAHI wabarokatuh. Does a student schooling far away from home observe qasr. for how long can he

Idrhas:
Assalamu alaykum warahmotuLLAHI wabarokatuh.
Does a student schooling far away from home observe qasr. for how long can he

Wa alaykum Salam wa rahmatullah wa barakatuh

# First, the question of, for how many days can one shorten his prayer or not fast (while on journey) arise.

* Again, for adherents of Sunni school of thought, opinion of their ulamas differs.

* Imami Fiqh has it as 10 days at most. If one is sure s/he gonna spend more than 10 days where s/he's going, the person will not observe Qasr or skip his fasting. That is s/he will pray fully and continue his fasting. If it is less than 10 days then Qasr and skipping of fasting apply.


# A student schooling away from home, a driver whose occupation is travelling all the time, or a businessman whose normal job requires moving from one state to the other will have to pray full and observe their fasting. Their "activities" is routine.