He is travelling for ten days, can he avail himself of the concession allowed to travellers?

I work in the oil field , i have to go to the rig offshore at lest 10 days a month , my job i work two or
three days in a row if iam in town i fast , but if i go to the rig and it is 1 hour flight is it concider on
travel and i dont have to fast ?.

Praise be to Allaah.

If you have a place where you stay at the oil field, then you are not regarded as being a traveller once
you get there, rather you have to fast in your city and in your workplace, and you are a traveller only
for the distance between them when you are coming and going.

In this case the ruling is like that on one who has two wives in different cities; he is known as saahib
al-iqaamatayn (one who has two places of residence). So he has to offer prayers in full and fast in
both places, and he may break his fast and shorten his prayers when travelling between them.

If you do not have a place of residence at work at the oil field, rather it is only work, then you are a
traveller and it is permissible for you not to fast when you are at work, until you come back, but you
still have to pray.

And Allaah knows best.

Islam Q&A

He is going to travel and will remain abroad for three months; does he have to fast Ramadan?
I am going to travel, by Allah’s leave, to Milan in Italy for my work, to complete the company’s new
project. That will take a long time, as long as three months, and the blessed month of Ramadan will
come whilst I am there. My question is: do I have to fast? If I do not fast, what do I have to do to
make it up?.

Praise be to Allaah.

If a person travels to a place and decides to stay there for more than four days, then he comes under
the same rulings as a resident according to the majority of scholars among the Maalikis, Shaafa’is and
Hanbalis. So he comes under the same obligations as a resident with regard to fasting and offering
prayers in full.

It says in Fataawa al-Lajnah al-Daa’imah (8/99):

Travel in which the concessions for the traveller are prescribed is that which is customarily regarded as
travel, and the distance concerned is approximately 80 km. If a person travels this distance or more,
he may avail himself of the concessions of travel, such as wiping over the socks for three days and
nights, joining and shortening prayers and not fasting in Ramadan. If the traveller intends to stay in the
city for more than four days, then he is not entitled to the concessions of travel, but if he intends to
stay for four days or less, then he may avail himself of those concessions. The traveller who is staying
in the city but does not know when his stay there will end and has not set a specific time limit for his
stay there may avail himself of the concessions of travel even if that is for a long period. There is no
differentiation between travel by land or sea. End quote.

Based on that, what you have to do is fast Ramadan and offer prayers in full during this period, unless
you are travelling from city to city and the distance between them is 80 km or more, in which case it
is permissible for you not to fast whilst travelling, and it is also permissible for you to join and shorten
prayers.

And Allah knows best.

Islam Q&A

Do the rulings on travellers apply to one who intends to stay for three days?
I am going to travel for ‘Umrah for a short time – three days. Do the rulings on travellers apply to me,
and can I shorten my prayers during my stay in Makkah?.

Praise be to Allaah.

The scholars differed concerning the length of time during which, if a traveller stays in a place, he may
shorten his prayers. Shaykh Ibn ‘Uthaymeen said:
This is one of the issues concerning which the scholars differed, and there are more then twenty
different scholarly opinions. The reason for that is that there is no definitive evidence that would dispel
confusion. Hence the views of the scholars differed. I will mention the views of the main madhhabs:

1 – The view of the Hanbalis (may Allaah have mercy on them) is that if a person intends to stay for
more than four days, the ruling on travel no longer applies to him and he must offer the prayers in
full.

2 – The view of al-Shaafa’i and Maalik is that if he intends to stay for four days or more, then he
must offer the prayers in full, but the day of arrival and the day of departure are not included in that.
Based on that, the total number of days during which one may shorten prayers is six days: the day of
arrival, the day of departure, and the four days in between.

3 – The view of Abu Haneefah is that if he intends to stay for more than fifteen days he should offer
the prayers in full, and if he intends to stay for a shorter time then he may shorten his prayers.

Al-Sharh al-Mumti’, 4/545

So it is clear that the views of the main madhhabs are agreed that it is permissible to shorten one’s
prayers if one intends to stay for three days or less.

See al-Majmoo’, 3/171; Bidaayat al-Mujtahid, 1/168.

Al-Haafiz ibn Hajar said in his commentary on the hadeeth of al-‘Ala’ ibn al-Hadrami, according to
which the Prophet (peace and blessings of Allaah be upon him) said: “Three days for the muhaajir
after returning from Mina.” (Narrated by al-Bukhaari, 3933 and Muslim, 1352):

What this hadeeth refers to is that staying Makkah was forbidden to one who had migrated therefrom
before the Conquest, but it was permitted to those who went there for Hajj or ‘Umrah to stay after
completing the rituals (of Hajj or ‘Umrah) for three days and no more. It was understood from this that
if a person stays for three days, the rulings on travellers still apply to him.

Fath al-Baari, 7/267.

If your stay is not going to exceed three days, then you can avail yourself of the concession granted to
travellers according to the four madhhabs. And Allaah knows best.

See also question no. 21091.

Traveller should make his prayers complete if he intends to stay more than 4 days
I am an Algerian, and I came to Britain nearly three years ago. I have been shortening my prayers
after hearing the fatwa of Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) saying that there is
no time limit on shortening the prayers.
I consider myself to be waiting until the situation in my country becomes safe, then I will return. I
would like you to give me a clear fatwa that applies to my situation. May Allaah reward you with the
best reward.

Praise be to Allaah.

The fatwa of the shaykh (may Allaah have mercy on him) says that the traveler is allowed the
dispensation of shortening and combining his prayers, and of not fasting so long as he is still
considered to be a traveler because of the general meaning of the texts. This was also the view of
Shaykh al-Islam Ibn Taymiyah before him. But the majority of scholars say that the traveler may only
avail himself of the dispensations attached to travel so long as he does not intend to stay for four days
or more. This is more on the safe side, and this was the fatwa of Shaykh ‘Abd al-‘Azeez ibn Baaz
(may Allaah have mercy on him).

Shaykh ‘Abd al-Kareem al-Khudayr

A traveller prays ‘Isha’ behind a resident who is praying Taraweeh – should he shorten his prayer
or offer it in full?
A man who was travelling had not prayed ‘Isha’. He entered the mosque when the imam was praying
Taraweeh and was still in the first rak’ah. The traveller joined the prayer with the imam with the
intention of praying ‘Isha’. When the imam says the salaam after two rak’ahs, should the traveller
complete the prayer based on the ruling that the imam is a resident, or should he say the salaam on
the basis that he is a traveller?.

Praise be to Allaah.
The correct scholarly view is that he should say the salaam with the imam, because then he has
followed the Sunnah by shortening his prayer, and he has not gone differ from the imam, because the
imam prayed two rak’ahs.

The traveller is only enjoined to offer the prayer in full with four rak’ahs if the imam is praying four
rak’ahs, so that he will not be differing from him. Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on
him) was asked: I entered al-Masjid al-Haraam to pray ‘Isha’ and I found him praying Taraweeh.
Should I pray Taraweeh with the intention of ‘Isha’, or should I pray ‘Isha’?

He replied: If a person enters the mosque and the people are praying Taraweeh, and he has not
prayed ‘Isha’ yet, then he should join them with the intention of praying ‘Isha’, then if he is travelling
and he joined the imam in the first rak’ah, he can say the salaam with the imam, because the traveller
prays two rak’ahs. If he is a resident, then when the imam says the salaam he should complete
whatever he still has to do of the four rak’ahs. Someone may say: How can he offer an obligatory
prayer behind someone who is offering a naafil prayer? But this happened at the time of the Prophet
(peace and blessings of Allaah be upon him), as Mu’aadh ibn Jabal (may Allaah be pleased with him)
used to pray ‘Isha’ with the Prophet (peace and blessings of Allaah be upon him), then he would go to
his own people and lead them in the same prayer – it was naafil for him and obligatory for them. Even
if there is someone with him, it is better for them not to be separate from the other Muslims; it is
better for them to pray with the Muslims and intend their prayer to be the obligatory one. End quote
from Liqa’ al-Baab il-Maftooh (30/117).

And Allaah knows best.

Islam Q&A

The meaning of the hadeeth “It is not an act of righteousness to fast when travelling”
I know that the Prophet (peace and blessings of Allaah be upon him) said, “It is not an act of
righteousness to fast when travelling.” Does this mean that it is not right for a traveller to fast?.

Praise be to Allaah.

Firstly, we have already stated in the answer to question no. 20165 that fasting whilst travelling may
fall into three categories:

1 – If fasting does not cause hardship, then it is preferable to fast.

2 – If fasting causes hardship, then it is better to break one's fast.

3 – If a person will be harmed by fasting or there is the fear that he may die, then fasting becomes
haraam and he has to break his fast.

We have also quoted evidence from the Sunnah concerning that.

Secondly: This hadeeth to which the questioner refers applies in the third case. If we know the context
of the hadeeth and the reason why it was narrated, that will become clear.

Al-Bukhaari (1946) and Muslim (1115) narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased
with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was on a journey,
and he saw a crowd of people and a man who was being shaded. He said, “What is this?” They said,
“He is fasting.” He said, “It is not an act of righteousness to fast whilst travelling.”

Al-Sindi said:

The words “It is not an act of righteousness …” mean it is not an act of obedience or worship.

Al-Nawawi said:

What it means is that if it is too difficult for you to fast and you fear that it may harm you. The context
of the hadeeth indicates that this is how it should be interpreted… The hadeeth has to do with one
who may be harmed by fasting.

This is the way in which al-Bukhaari understood the hadeeth. He introduced it by saying:

“Chapter: The words of the Prophet (peace and blessings of Allaah be upon him) to one who was
being shaded when the heat was too intense, ‘It is not an act of righteousness to fast when
travelling.’”

Al-Haafiz said:

By this introduction he indicated that the reason why the Prophet (peace and blessings of Allaah be
upon him) said “It is not an act of righteousness to fast when travelling” is the hardship that was
mentioned.

Ibn al-Qayyim said in Tahdheeb al-Sunan:

With regard to the words “It is not an act of righteousness to fast when travelling”, this was said
concerning a specific person whom the Messenger of Allaah (peace and blessings of Allaah be upon
him) saw being shaded and fasting had exhausted him. So he said these words, i.e., it is not an act
of righteousness for a person to exhaust himself to this extent when Allaah has allowed him not to
fast.

Thirdly:

This hadeeth cannot be interpreted in general terms to mean that it is not an act of righteousness to
fast on any type of journey, because it is proven that the Prophet (peace and blessings of Allaah be
upon him) used to fast when travelling.

Hence al-Khattaabi (may Allaah have mercy on him) said:

These words were spoken for a reason, so they are limited to those who are in a similar situation. It is
as if he said that it is not an act of righteousness for a traveller to fast if fasting will lead to him
suffering in such a manner. And the Prophet (peace and blessings of Allaah be upon him) fasted on
his journey in the year of the Conquest.

From ‘Awn al-Ma’bood.

And Allaah knows best.

Islam Q&A

He is travelling and the time for Jumu’ah has come; should he pray it as Zuhr and shorten it and
join it to ‘Asr?
A man is travelling and on the way the time for Jumu’ah prayer will come. Should he pray it as Zuhr
and shorten it and join it to ‘Asr, or should he pray it without joining it?.

Praise be to Allaah.

Jumu’ah prayer is waived for the traveller, so he should pray Zuhr, shortening it to two rak’ahs, and he
may join it with ‘Asr 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 ‘Uthaymeen (may Allah have mercy on him) said:

The traveller does not have to pray Jumu’ah, and the evidence for that is the fact that during his
journeys, the Prophet (blessings and peace of Allah be upon him) did not pray Jumu’ah, even though
he had many people with him; rather he would pray Zuhr and shorten it. End quote.

Al-Sharh al-Mumti’ (5/10)

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:

Is it better to join two prayers whilst travelling or to shorten prayers?

He replied:

Offering each prayer at its proper time is better, if there is no need to join prayers. Usually when the
Prophet (blessings and peace of Allah be upon him) was travelling, he would offer prayers at the
proper times, and he only joined prayers on a few occasions. End quote.

Majma’ al-Fataawa, 24/19.

He also said (may Allah have mercy on him):

This shows that joining prayers is not part of the Sunnah of travelling, unlike shortening prayers.
Rather it should only be done when there is a need for it, whether one is travelling or not. End quote.

Majma’ al-Fataawa, 24/64

Shaykh Ibn Baaz (may Allah have mercy on him) 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 (blessings and peace of Allah be upon him) 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 Tabook, which indicates that this (concession) is prescribed to make
things easy when there is a need for that. And he (blessings and peace of Allah be upon him) used to
shorten and join prayers if he was on the road and was not staying in the place. End quote.

Majma’ Fataawa 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, it is permissible for you to pray Zuhr as two rak’ahs and join ‘Asr to it, at the time of
the earlier or later prayer, according to what is easier for you.

And Allah knows best.

Islam Q&A

He wiped over his socks for three days when he was not travelling. Does he have to repeat his
prayers for the two days?
I did wudoo’ for three consecutive days wearing the same socks, without taking off those socks,
although the time when a person can wipe over his socks is one day and one night for one who is not
travelling. Are my prayers on the second and third days valid, or do I have to repeat them because I
went beyond the time when one may wipe over the socks?.

Praise be to Allaah.

The saheeh Sunnah indicates that the time for wiping over the khuffayn (leather slippers) for one who
is not travelling is one day and one night, and for one who is travelling it is three days and nights.
Wiping over the socks is like wiping over the khuffayn.

Muslim (276) narrated that Shurayh ibn Haani’ said: I came to ‘Aa’ishah and asked her about wiping
over the khuffayn. She said: “You should go and ask Ibn Abi Taalib, for he used to travel with the
Messenger of Allaah (peace and blessings of Allaah be upon him).” So we asked him and he said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) stipulated three days and
nights for the traveller, and one day and night for the one who is not travelling.”

Al-Tirmidhi (95), Abu Dawood (157) and Ibn Maajah (553) narrated from Khuzaymah ibn Thaabit (may
Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) was asked
about wiping over the khuffayn and he said: “For the traveller, three and for the non-traveller, one
day.” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Al-Tirmidhi (96), al-Nasaa’i (127) and Ibn Maajah (478) narrated that Safwaan ibn ‘Assaal (may Allaah
be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him)
used to command us when we were travelling not to take off our leather slippers for three days and
nights, except in the case of janaabah, but not in the case of defecating, urinating or sleeping.” This
hadeeth was classed as hasan by al-Albaani.

Secondly:

The most correct view of the fuqaha’ is that the period begins from the first time a person wipes over
his leather slippers after breaking his wudoo’, not from the time when he put them on or from the first
time he broke his wudoo’ after putting them on. So if a person does wudoo’ for Fajr prayer, and puts
on his leather slippers, then he breaks his wudoo’ at nine o’clock in the morning but does not do
wudoo’, then he does wudoo’ at twelve o’clock, then the period for wiping over them starts at twelve
o’clock, and lasts for one day and one night, or twenty-four hours.

Al-Nawawi (may Allaah have mercy on him) said: al-Awzaa’i and Abu Thawr said: The time starts
from when he wipes over them after breaking wudoo’. This was narrated from Ahmad and Dawood,
and is the view which is most likely to be correct, based on the evidence. It was also the view
favoured by Ibn al-Mundhir, and something similar was narrated from ‘Umar ibn al-Khattaab (may
Allaah be pleased with him).

End quote from al-Majmoo’, 1/512

This is what was regarded as more likely to be correct by Shaykh Ibn ‘Uthaymeen (may Allaah have
mercy on him), who said: Because the ahaadeeth say “the one who is not travelling may wipe” and
“the traveller may wipe”, and he only comes under the heading of one who wipes after he wipes for
the first time. This is the correct view.

Al-Sharh al-Mumti’, 1/186

Thirdly:

A number of scholars, including Ibn Hazm and Shaykh al-Islam Ibn Taymiyah, are of the view that the
state of purity does not end when the period for wiping over the socks or leather slippers ends,
because there is no evidence to suggest that. Rather the state of purity comes to an end when it is
invalidated by one of the things that are known to invalidate it, such as passing wind.

Al-Muhalla, 2/151; al-Ikhtiyaaraat al-Fiqhiyyah, p. 15; al-Sharh al-Mumti’, 1/216.

Based on this, if a person is in a state of purity and the time for wiping over the socks ends before
Zuhr, he may pray Zuhr and subsequent prayers with that previous state of purity, until he breaks his
wudoo’.

Based on the above:

If the period for wiping over the socks ended and you were not in a state of purity, then you have to
repeat all the prayers that you offered after the time for wiping over the socks ended and you did not
wash your feet.

If the time for wiping over the socks ended and you were in a state of purity, then you only have to
repeat the prayers from the time when you first broke your wudoo’ after that time ended.

And Allaah knows best.

Islam Q&A

Should a traveller pray Sunnah?

If I am travelling and I pray with the imam in the mosque and offer the prayer in full, should I offer the
regular Sunnah prayers or not?.

Praise be to Allaah.

The traveller may offer whatever naafil prayers he wants. It is not Sunnah for him to omit any of the
naafil prayers apart from the Sunnah prayers before and after Zuhr and the regular Sunnah prayers of
Maghrib and ‘Isha’.

But apart from that the traveller may offer any of the Sunnah prayers. Muslim (680) narrated from Abu
Qataadah that the Prophet (peace and blessings of Allaah be upon him) prayed the regular Sunnah
prayer of Fajr when travelling.

And it was also proven that the Prophet (peace and blessings of Allaah be upon him) prayed Duha
with eight rak’ahs in Makkah on the day when Allaah enabled him to conquer Makkah. Narrated by al-
Bukhaari (357) and Muslim (336).

And the Prophet (peace and blessings of Allaah be upon him) prayed Witr when travelling. Narrated by
al-Bukhaari, 1000.

Shaykh Ibn ‘Uthaymeen said:

With regard to the regular Sunnah prayers, I have studied what was narrated in the Sunnah
concerning the naafil prayers, and it seems to me that the regular Sunnah prayers of Zuhr, Maghrib
and ‘Isha’ need not be offered (by the traveller), but he may offer other naafil prayers apart from that,
such as the Sunnah of Fajr, the Sunnah of Witr, qiyaam al-layl, Duha and tahiyyat al-masjid (two
rak’ahs to “greet the mosque), and naafil prayers in general.

Majmoo’ Fataawa Ibn ‘Uthaymeen, 15/258.

Ibn ‘Umar (may Allaah be pleased with him) criticized those who prayed regular Sunnah prayers when
travelling. Al-Bukhaari (1102) and Muslim (689) narrated that Hafs ibn ‘Aasim ibn ‘Umar ibn al-
Khattaab said: Ibn ‘Umar set out in the morning on the way to Makkah, and led us in praying Zuhr,
two rak’ahs. Then he moved away and we moved away with him until he came to his mount. He sat
down and we sat with him. Then he turned back and saw some people standing and said: “What are
these people doing?” I said: “They are praying naafil.” He said: “If I had wanted to pray naafil, I would
have offered the prayer in full. O son of my brother, I accompanied the Messenger of Allaah (peace
and blessings of Allaah be upon him) on a journey and he did not do more than two rak’ahs (when
travelling) until Allaah took him (in death). And I accompanied Abu Bakr and he did not do more than
two rak’ahs (when travelling) until Allaah took him (in death). And I accompanied ‘Umar and he did not
do more than two rak’ahs (when travelling) until Allaah took him (in death). Then I accompanied
‘Uthmaan and he did not do more than two rak’ahs (when travelling) until Allaah took him (in death).
And Allaah says (interpretation of the meaning):

‘Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow’

[al-Ahzaab 33:21].”.

Islam Q&A
Minimum distance of travel at which it is permissible not to fast and to shorten prayers
What is the minimum distance of traveling at which the fasting is exused.

Praise be to Allaah.

The majority of scholars are of the view that the distance at which a traveler may join prayers and not
fast is forty-eight miles. Ibn Qudaamah said in al-Mughni:

The view of Abu ‘Abd-Allaah [i.e., Imam Ahmad] is that it is not permissible to shorten the prayers for
a distance of less than sixteen farsakhs, and a farsakh is three miles, so the distance is forty-eight
miles. This was the estimation of Ibn ‘Abbaas. He said: From ‘Usfaan to Makkah, or from al-Taa’if to
Makkah, or from Jeddah to Makkah.

Based on this, the distance at which it is permissible to shorten prayers is the distance of two days’
travel aiming directly for that dsetination. This is the view of Ibn ‘Abbaas and Ibn ‘Umar, and the view
of Maalik, al-Layth and al-Shaafa’i.

The equivalent in kilometers is approximately 80 km.

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa (12/267), explaining what is meant by traveling:

The view of the majority of scholars is that this is equivalent to approximately eighty kilometers for one
who travels by car, plane or ship. This distance is what is called traveling according to the custom of
the Muslims. So if a person travels by camel, car, plane or ship, for this distance or more, he is
regarded as a traveler.

The Standing Committee was asked (8/90) about the distance at which a traveler may shorten his
prayers, and can a taxi-driver who covers more than three hundred kilometers shorten his prayer?

They replied:

The distance at which a traveler may shorten his prayers is approximately 80 km, according to the
view of the majority of scholars. It is permissible for a taxi driver or anyone else to shorten his
prayers, if he is going to cover the distance mentioned at the beginning of the question, or more.

Some scholars are of the view that traveling is not to be defined by a specific distance, rather it
should be defined according to custom: whatever people customarily regard as traveling is the traveling
to which the shar’i rulings apply, such as joining and shortening prayers, and not fasting.

Shaykh al-Islam said in al-Fataawa (24/106): The evidence supports those who regard shortening
prayers and not fasting as being applicable to all types of travel and do not single out one kind of
traveling to the exclusion of another. This view is the correct one.

Shaykh Ibn ‘Uthayemeen was asked in Fataawa Arkaan al-Islam (p. 381) about the distance at which
a traveler may shorten his prayers and whether it is permissible to join prayers without shortening
them.

He replied:

The distance at which a traveler may shorten his prayers was defined by some of the scholars as
being approximately eighty-three kilometers, and some defined it as being what is customarily
regarded as traveling, even if the distance is not 80 km, and that what the people say is not traveling
should not be regarded as such, even if it is as far as one hundred kilometers.

The latter view is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him), because Allaah did not state a specific distance for it to be permissible to shorten prayers, and
neither did the Prophet (peace and blessings of Allaah be upon him).

Anas ibn Maalik (may Allaah be pleased with him) said: If the Messenger of Allaah (peace and
blessings of Allaah be upon him) set out for a journey of three miles or three farsakhs, he would pray
two rak’ahs. Narrated by Muslim, 691.

The view of Shaykh al-Islam Ibn Taymiyah is closer to what is correct.

There is nothing wrong, if there is a conflict between customary views, in going by the opinion which
suggests that travel should be defined in terms of distance, because this was the view of some of the
imams and scholars and mujtahids. So there is nothing wrong with that in sha Allah. But so long as
custom gives a clear definition, then referring to what is customary is the right thing to do.

Islam Q&A

If he makes up prayers from the time when he was travelling when he is back home, can he
shorten them or should he offer them in full?
Is if i travel to other place during Ramadan and my salaat missed which is qasr.when i come back
should i pray full salaat or half.

Praise be to Allaah.

If a person misses prayers when he is travelling and makes them up when he is at home, he should
make them up in shortened form as if he prayed them whilst travelling, according to the more correct
opinion, because making u should match the original that was missed. This is the view of the Hanafis
and Maalikis, and of the Shaafa‘is in the older madhhab.

See: al-Mawsoo‘ah al-Fiqhiyyah, 27/281

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in al-Sharh al-Mumti‘ (4/367): A man
reached his city then he remembered that he had not prayed Zuhr whilst travelling. So he has to pray
it with four rak‘ahs, because it is a prayer that became obligatory for him whilst he was not travelling,
so he has to offer it in full. And because shortening the prayer is a concession of travel; once he is no
longer travelling then he has to offer it in full.

This is our madhhab; but the more correct view is different, i.e., if he remembers a prayer that should
have been offered whilst travelling when he gets home, he should offer it in the shortened form
because the Prophet (blessings and peace of Allah be upon him) said: “If a person sleeps and misses
a prayer or forgets it, let him offer it when he remembers it,” i.e., let him offer it as it should have
been offered. This man remembered that he had not prayed Zuhr when it was two rak‘ahs in his case,
so he does not have to offer it in full. End quote.

And he said (4/383): Based on this, there are four possible scenarios with regard to this issue:

1. He remembered a prayer that should have been offered whilst travelling when he was still
travelling; so he should offer it in shortened form.

2. He remembered a prayer that should have been offered whilst he was not travelling when he
was not travelling; so he should offer it in complete form.

3. He remembered a prayer that should have been offered whilst he was travelling when he
was not travelling; he should offer it in shortened form according to the correct opinion.
 4. He remembered a prayer that should have been offered whilst he was not travelling when
he was travelling; he should offer it in complete form. End quote.

It should be noted that prayer is of great importance and that it is not permissible to delay it until after
the time it is due except when joining prayers. If a person sleeps or forgets a prayer, then he should
pray it when he wakes up or remembers it, and he is not allowed to delay it. Allah, may He be
exalted, says (interpretation of the meaning):

“When you have finished As-Salaah (the congregational prayer), remember Allaah standing, sitting
down, and (lying down) on your sides, but when you are free from danger, perform As-Salaah
(Iqamat-as-Salaah). Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours”

[al-Nisa’ 4:103]

“Guard strictly (five obligatory) As-Salawaat (the prayers) especially the middle Salaah (i.e. the best
prayer - ‘Asr). And stand before Allaah with obedience [and do not speak to others during the Salaah
(prayers)]”

[al-Baqarah 2:238]

“Then, there has succeeded them a posterity who have given up As-Salaah (the prayers) [i.e. made
their Salaah (prayers) to be lost, either by not offering them or by not offering them perfectly or by not
offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell”

[Maryam 19:59].

Ibn Mas‘ood said concerning the word ghayy (translated above as “Hell”): It is a valley in Hell that is
very deep and foul.

And Allah, may He be exalted, says (interpretation of the meaning):

“So woe unto those performers of Salaah (prayers) (hypocrites),

5. Those who delay their Salaah (prayer from their stated fixed times)”

[al-Ma‘oon 107:4, 5].

And when the Prophet (blessings and peace of Allah be upon him) was asked: Which deed is dearest
to Allah?, he replied: “Prayer offered on time.”

Narrated by al-Bukhaari (527) and Muslim (85).

And he (blessings and peace of Allah be upon him) said: “Whoever gives up ‘Asr prayer, his (good)
deeds are rendered invalid.”

Narrated by al-Bukhaari (553).

And he (blessings and peace of Allah be upon him) said: “Do not associate anything with Allaah, even
if you are cut and burned. Do not neglect any prescribed prayer deliberately, for whoever neglects it
deliberately no longer has the protection of Allaah. And do not drink wine, for it is the key to all evil.”
Narrated by Ibn Maajah (4034) and classed as hasan by al-Albaani in Saheeh Ibn Maajah.

We ask Allah to guide us and you and to keep us all steadfast.

And Allah knows best.

Islam Q&A

Combining two prayers before travelling

If I want to travel by plane and the time of take-off is before ‘Asr begins, and the take-off of the
second flight is immediately after the first plane lands, is it permissible to combine ‘Asr with Zuhr and
shorten them in my home city? What is the ruling if I do that? What is the correct thing to do?.

Praise be to Allaah.

It is permissible for the person who is not travelling to combine two prayers if it will be too difficult for
him to perform the second prayer on time. Permission to join prayers is broader than permission to
shorten them, because shortening them is allowed only to travelers, but both travelers and non-
travellers are permitted to join prayers when it will be difficult to perform the second prayer, whether on
time or in congregation.

Based on this, it is permissible for you to bring ‘Asr forward and pray it with Zuhr in your home city, if
you think it most likely that you will not be able to pray it on time because of travelling.
If the airport is outside your city, you can pray in the airport and shorten your prayers. If you live near
the airport, then you can join the prayers but you cannot shorten them.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Question:

If a person is in Qaseem and goes out to the airport, can he shorten his prayers in the airport?

Answer:

Yes, he may shorten his prayers, because he has left the built-up area of his town, and all the
villages that are around the airport are separate from the town. But if a person lives near the airport,
he should not shorten his prayer, because he has not yet left the built-up area of his town.

Al-Sharh al-Mumti’, 4/514

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be
upon him) prayed Zuhr and ‘Asr together in Madeenah, at a time when there was no fear and he was
not travelling. Abu’l-Zubayr said: I asked Sa’eed [i.e., ibn Jubayr], Why did he do that? He said, I
asked Ibn ‘Abbaas the same question, and he said, He did not want anyone among his ummah to
suffer hardship.

Narrated by Muslim, 705.

Shaykh al-Islam Ibn Taymiyah said:

The specific reason for shortening the prayers is travelling, and it is not permissible to shorten prayers
when not travelling. With regard to joining prayers, the reason for it is if there is a need or an excuse.
So if a person needs to do so, he may join prayers whilst travelling, whether he is travelling a long
distance or a short one, and he may join prayers because of rain etc., or because of sickness etc., or
for any other reason, because the point is to spare the Muslims any difficulty or hardship.

Majmoo’ al-Fataawa, 22/293; published by King Fahd Complex.

Islam Q&A
When does a journey count as travelling?
When does a journey count as travelling [safar, i.e., a journey which allows the traveller dispensations
regarding prayers such as shortening and combining prayers, etc.]?

Praise be to Allaah.

Some of the scholars (may Allaah have mercy on them) think that travelling is defined by a distance
between 81 and 83 km or more. Some think that travelling is defined by ‘urf (local custom), so that
whatever is customarily regarded as travelling is travelling, even if it is to a place that is close, and
whatever is not regarded as travelling – i.e. it is not called travelling – is not travelling. This was the
view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), and it is more
correct from the point of view of the evidence (daleel), but it is difficult to apply, because one person
may regard a trip as travelling whilst another does not. The definition based on distance is more
precise and is clearer to people. If it is agreed that a trip counts as travelling based on both distance
and ‘urf, there is no need for debate. If there is a difference between distance and ‘urf, then a person
should act in accordance whatever is on the safe side.

I’laam al-Musaafireen bi Ba’d Aadaab wa Ahkaam al-Safar wa maa yakhuss al-Mallaaheen al-
Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 5

Etiquette of travelling to Hajj and elsewhere

Is there a particular etiquette that the traveller should pay attention to, especially when travelling
to Hajj?.

Praise be to Allaah.

There are many points of etiquette to be followed by the traveller, which the scholars have compiled.
One of those who compiled these rulings well was al-Nawawi (may Allaah have mercy on him), in his
book al-Majmoo’ (4/264-287), where he mentions sixty-two points of etiquette. We will mention some
of them in brief, and anyone who wants to know more may consult the writings of al-Nawawi (may
Allaah have mercy on him).
He said:

Chapter on the etiquette of travelling:

This is an important topic, for which there is a great need.

Our aim here is to refer to this etiquette in brief.

1 – When a person wants to travel, it is mustahabb for him to consult those whose religious
commitment, experience and knowledge he trusts about travelling at that time. The one who is
consulted must be sincere in offering advice and avoid being influenced by whims and desires. Allaah
says (interpretation of the meaning):

“and consult them in the affairs”

[Aal ‘Imraan 3:159]

The saheeh ahaadeeth indicate that the people used to consult the Prophet (peace and blessings of
Allaah be upon him) with regard to their affairs.

2 – Once he has decided to travel, the Sunnah is to seek Allaah’s guidance by praying istikhaarah. So
he should pray two rak’ahs of non-obligatory prayer, then recite the du’aa’ of istikhaarah.

3 – If he has decided to travel for Hajj or jihad or any other purpose, he should start by repenting from
all sins and makrooh actions, and he should put right any wrongs he has done towards people and
pay off whatever he can of the debts he owes them; he should also return anything that has been
entrusted to him and seek forgiveness from anyone with whom he has any dealings or friendship. He
should write his will and have it witnessed, and he should appoint someone to pay off the debts that
he was not able to pay. He should also leave with his family and those on whom he is obliged to
spend enough funds to cover their needs until he returns.

4 – He should seek to please his parents and those whom he is obliged to honour and obey.

5 – If he is travelling for Hajj or jihad or any other purpose, he should strive to ensure that his funds
are halaal and free from any suspicion. If he goes against this and goes for Hajj or jihad with wealth
that has been seized by force, he is a sinner and although his Hajj or jihad may be outwardly valid, it
will not be a proper Hajj (Hajj mabroor).

6 – It is mustahabb for the one who is travelling to Hajj or for any other purpose for which provision is
carried to take a great deal of provision and money with him, so that he can share them with those
who are in need. His provisions should be good (i.e., halaal), because Allaah says (interpretation of
the meaning):

“O you who believe! Spend of the good things which you have (legally) earned, and of that which We
have produced from the earth for you, and do not aim at that which is bad to spend from it”

[al-Baqarah 2:267]

He should give willingly so that it will be more likely to be accepted.

7 – If he wants to travel for Hajj or jihad, he should learn about how they are to be done, for no act of
worship is valid if done by one who does not know it properly. It is mustahabb for the one who wants
to do Hajj to take with him a clear book about the rituals which also speaks about their aims, and he
should read it constantly and often throughout his journey, so that it will become fixed in his mind.
Hence there is the fear that for some of the common folk, their Hajj will not be valid because they fail
to fulfil one of the conditions and so on. And some of them may imitate some of the common folk of
Makkah, thinking that they know the rituals properly and thus being deceived by them. That is a
serious mistake. Similarly in the case of one who is going out for jihad etc, it is recommended for him
to take a book which speaks of what he needs to know, and the warrior should learn what he needs
to know about fighting and the du’aa’s to be said at that time, and the prohibitions on treachery, killing
women and children, and so on. The one who is travelling for the purpose of trade should learn what
he needs to know about buying and selling, which transactions are valid and which are invalid, what is
halaal and what is haraam, and so on.

8 – It is mustahabb for him to seek a companion who desires good and hates evil, so that if he
forgets, he can remind him, if he remembers, he can help him, and if he happens to be a man of
knowledge, he should stick with him, because he will help him to avoid bad attitudes such as boredom
with travel and he can help him to maintain a noble attitude and encourage him to do so.

He should also be keen to please his companion throughout the journey. Each of them should put up
with the other and view his companion with respect, and be patient with whatever he may do at some
times.

9 – It is mustahabb for him to bid farewell to his family, neighbours, friends and all his loved ones. He
should bid them farewell and he should say to each of them: “I place your religion, your faithfulness
and the ends of your deeds in the trust of Allaah.” The one who is staying behind should say to the
traveller: “May Allaah bless you with taqwa and forgive you your sins and make goodness easy for you
wherever you are.”

10 – It is Sunnah to say the following du’aa’ when leaving the house: Bismillaah, tawakkaltu ‘ala
Allaah, wa laa hawla wa laa quwwata illa Billaah. Allaahumma inni a’oodhu bika min an adilla aw
udalla aw azilla aw uzalla aw azlima aw uzlama aw ajhala aw yujhal ‘alayya (In the name of Allaah, I
put my trust in Allaah and there is no power and no strength except with Allaah. O Allaah, I seek
refuge with You lest I should stray or be led astray, or slip or be tripped, or do wrong or be wronged,
or behave foolishly or be treated foolishly).”

11 – The Sunnah when leaving one's house and wanting to get up on one's mount is to say Bismillah.
Then when he has mounted it he should say: “Al-hamdu Lillaah illadhi sakhkhara lana hadha wa ma
kunna lahu muqrineen wa inna ila rabbina la munqaliboon (In the name of Allaah… All praise be to
Allaah Who has placed this (transport) at our service and we ourselves would not have been capable
of that, and to our Lord is our final destiny.” Then he should say Al-hamdu Lillaah (praise be to
Allaah) three times and Allaahu akbar (Allaah is most Great) three times, then, “Subhaanaka inni
zalamtu nafsi faghfir li innahu la yaghfir ul-dhunooba illa anta (Glory be to You, verily I have wronged
myself, so forgive me, for surely no one can forgive sins except You).”

And: “Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda,
Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-
safar wa’l-khaleefah fi’l-ahl. Allaahumma inni a’oodhu bika min wa’tha’ al-safar wa ka’aabat al-manzar
wa su’ al-munqalib fi’l-maali wa’l-ahl (O Allaah, we ask You for righteousness and piety in this
journey of ours, and we ask You for deeds which please You. O Allaah, facilitate our journey and let
us cover its distance quickly. O Allaah, You are the Companion on the journey and the Successor (the
One Who guards them in a person’s absence) over the family. O Allaah, I seek refuge with You from
the difficulties of travel, from having a change of heart and from being in a bad predicament, and I
seek refuge with You from an ill-fated outcome with regard to wealth and family).” When returning the
same words are recited with the following addition: “Aayiboona taa’iboona ‘aabidoona li rabbina
haamidoon (Returning, repenting, worshipping and praising our Lord).”

12 – It is mustahabb to travel with a group of people, because of the hadeeth of ‘Umar (may Allaah be
pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him)
said: “If the people knew what I know about being alone, no one would ever travel alone at night.”
Narrated by al-Bukhaari.

13 – It is mustahabb for the group to appoint the best and wisest of their number as their leader, and
to obey him, because of the hadeeth of Abu Sa’eed and Abu Hurayrah who said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “When three people set out on a journey, let
them appoint one of their number as their leader.” A hasan hadeeth narrated by Abu Dawood with a
hasan isnaad.

14 – It is mustahabb to set out at the end of the night, because of the hadeeth of Anas who said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should travel at the end
of the night (or throughout the night) because it is easier to cover a greater distance at night.” This
was narrated by Abu Dawood with a hasan hadeeth. It was also narrated by al-Haakim who said: it is
saheeh according to the conditions of al-Bukhaari and Muslim.

15 – He should adopt a kind and good attitude, and avoid arguing or pushing and shoving people on
the road. He should guard his tongue against insults, backbiting, cursing his mount or any other kind
of foul speech.

16 – It is mustahabb for the traveller to say takbeer when going up a rise in the land and to say
tasbeeh when going down into valleys and the like.

17 – If he sees a village or town that he wants to enter, it is mustahabb for him to say: “Allaahumma
as’aluka khayraha wa khayra ahliha wa khayra ma fiha wa ‘a’oodhu bika min sharriha wa sharri ahliha
wa sharri ma fiha (O Allaah, I ask You for its goodness, the goodness of its people and the goodness
of what is in it, and I seek refuge with You from its evil, the evil of its people and the evil of what is in
it).”

18 – It is mustahabb for him to make du’aa’ most of the time when travelling, because his du’aa’ will
be answered.

He should try to remain in a state of purity and to pray on time. Allaah has made it easy by allowing
tayammum and joining and shortening of prayers.

20 – The Sunnah when stopping in a place is to say what was narrated by Khawlah bint Hakeem,
who said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say:
“Whoever makes a stop then says: ‘A’oodhu bi kalimaat Allaah il-taammati min sharri ma khalaq (I
seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will
harm him until he moves on from that place.” Narrated by Muslim.

21 – It is mustahabb for a travelling group to camp close to one another and not to be scattered or
separated needlessly, because of the hadeeth of Abu Tha’labah al-Khushani (may Allaah be pleased
with him) who said: When the people stopped in a place, they would scatter in the mountain passes
and valleys. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your
scattering in these mountain passes and valleys is something from the Shaytaan.” After that, they
never stopped in any place without being close together. Narrated by Abu Dawood with a hasan
isnaad.

22 – The Sunnah for the traveller is that when he has done what he set out to do, he should hasten
to return to his family, because of the hadeeth of Abu Hurayrah, according to which the Messenger of
Allaah (peace and blessings of Allaah be upon him) said: “Travel is a kind of torment, which keeps
one of you from his food and drink. When one of you has finished what he set out to do, let him
hasten back to his family.” Narrated by al-Bukhaari and Muslim.

23 – The Sunnah is to say when returning from a journey that which is narrated in the hadeeth of Ibn
‘Umar, according to which the Messenger of Allaah (peace and blessings of Allaah be upon him),
when he came back from a campaign or from Hajj and ‘Umrah, he would say takbeer on every high
ground three times, then he would say, ‘Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk
wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer. Aayiboona taa’iboona ‘aabidoona, saajidoona li
rabbina haamidoon. Sadaqa Allaahu wa’dah wa nasara ‘abdah wa hazama al-ahzaaba wahdah

(There is no god but Allaah alone, with no partner or associate. His is the Dominion, to Him be all
praise, and He is Able to do all things. Returning, repenting, worshipping, prostrating to our Lord and
praising Him. Allaah fulfilled His promise, granted victory to His slave and defeated the confederates
Alone). Narrated by al-Bukhaari and Muslim.

It was narrated that Anas said: We came back with the Prophet (peace and blessings of Allaah be
upon him), and when we reached the outskirts of Madeenah he said: “Aayiboona taa’iboona
‘aabidoona li rabbina haamidoon (Returning, repenting, worshipping and praising our Lord).” And he
kept saying that until we came to Madeenah. Narrated by Muslim.

24 – The Sunnah when returning home is to start by going to the mosque that is nearest one's home
and praying two rak’ahs with the intention of offering salaat al-qudoom (the prayer of arrival), because
of the hadeeth of Ka’b ibn Maalik, according to which the Prophet (peace and blessings of Allaah be
upon him), when he came back from a journey, would start by going to the mosque where he would
pray two rak’ahs and then sit down. Narrated by al-Bukhaari and Muslim.

25 – It is mustahabb to make food for the returning traveller, whether it is made by the traveller
himself or by someone else for him, as indicated by the hadeeth of Jaabir (may Allaah be pleased with
him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him), when
he came back to Madeenah from a journey, would slaughter a camel or a cow. Narrated by al-
Bukhaari.

26 – It is haraam for a woman to travel without a mahram unnecessarily, whether that is a long or a
short distance, because of the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said:
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is not permissible for a
woman who believes in Allaah and the Last Day to travel for the distance of one day and one night
except with a mahram.” Narrated by al-Bukhaari and Muslim.

End quote from al-Nawawi.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

The etiquette of travelling for Hajj is divided into two categories: obligatory and mustahabb. The
obligatory etiquette means that the traveller should fulfil all the obligations and pillars (essential parts)
of Hajj, and avoid the things that are forbidden in ihraam in particular, and the things that are
forbidden in general, whether they are forbidden in ihraam or when not in ihraam, because Allaah says
(interpretation of the meaning):

“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month
and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So
whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual
relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”

[al-Baqarah 2:197]

The mustahabb etiquette when travelling for Hajj is for a person to do all the things that he should do,
such as being generous to people, serving his brothers, putting up with their annoyance, not retaliating
to mistreatment, and being kind to them, whether that is after he puts on the ihraam or before,
because this etiquette is sublime and good, and is required of every believer at all times and in all
places. There are also other points of etiquette that has to do with the act of worship, such as doing
Hajj in the most perfect manner and striving to do it with the proper etiquette in both word and deed.
End quote.

Fataawa Ibn ‘Uthaymeen, 21/16.