travelling and salah

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Salah During Travel (Qasr)

Praying 5 times a day is an obligation upon Muslims. However, Allah has allowed His servants to shorten their Salah during travel.

1- Why Should We Follow Qasr Salah During Travel?

The Messenger of Allah (S.A.W.) said,

“Verily, Allah loves for you to take His concessions , just as he dislikes you to be disobedient.” (Musnad Ahmad: 5832)

The shortening of prayers is mentioned in the Quran and is a confirmed Sunnah of Prophet Muhammad (S.A.W.):

“And when you travel throughout the land, there is no blame upon you for the shortening Prayer” (Quran 4:101, An-Nasai: 457)

Hence, for travelers, it is permissible to shorten those Prayers that consist of 4 Rakat to only 2 Rakat (i.e. only Fardh Prayer of Dhuhr, Asr & Isha Salah).

2- Opinion of Different Fiqh:

According to Imam Shafii (R.A.) and Imam Ahmad bin Hanbal (R.A.), Reduction in the Prayer is not obligatory but merely optional. However, it is better to shorten it.

Imam Abu Hanifah (R.A.) considers ‘Reduction in Prayer'’ as obligatory (Wajib) during travel .

3- Conditions for Qasr:

Travelling Distance

According to Imam Abu Hanifa, the minimum required distance for a person to be considered a traveler is when he or she intends to travel for 48 miles (80 kilometers approx) from his/her Waṭan-e-Aṣli (Original Hometown).

Imam Shafi'i, Imam Ahmad bin Hanbal and Imam Malik fixed this distance at 55 miles approx (88 km approx).

Shortening of the prayers commences once a person leaves the city limits and ceases when they re-enter the city limits.

Period/Time

There is considerable scholarly disagreement on this matter from three days to four and to fifteen days.

Traveler-status is the intention to stay at the place of arrival for a period of:

Less than Fifteen (15) days [Hanafi]

Less than Four (4) days [Hanbali, Maliki and Shafii] - (Days of arrival and departure are not included)

4- How to do Taqseer (shortening of Prayers):

During travel, only Salah with 4 Rakat Fardh is to be shortened, i.e. Dhuhr, Asr & Isha. Travelers should offer 2 Rakat instead of 4 Rakat of the mentioned Salahs.

However, 2 Rakat Fardh of Fajr and 3 Rakat of Maghrib Salah must be offered in full as you cannot cut 2 or 3 Rakat Fardh Salah in half.

When on a journey, the Prophet (S.A.W.) used to offer, without fail, 2 Sunnah Rakat of Fajr Prayer and 3 Rakat Witr with Isha Prayer . So these two should be offered even during traveling.

Remember that these rules are only for a person who is traveling and offering individual Salah. If the traveler is praying in congregation then he must follow the Imam and offer the full Salah.

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How to Perform Salah When Travelling

If you are traveling, the following question may arise: How to pray Salah while traveling? It is important to know for Muslims how to pray while travelling because praying is one of the obligatory worship for every Muslim around the world. However, the journey that you take can be long and tiring. Therefore, Almighty Allah has offered us convenience to pray Salah during the travelling.

You can perform Salah while traveling by shortening the rakats from 4 to 2 of Dhuhr, Asr and Ishaa prayers, and you can also combine the dhuhr with Asr, and Maghreb with Isha. If you can not find a proper place to perform the prayer, you can pray in a sitting position, and make Tayamum instead of Wudu with Water, if there is no access to water or place to make Wudu.

When a person leaves his place of residence for any reason and travels somewhere, it is called Safar in Arabic. The person who sets off in his way is called a traveller (musafir). However, there are certain conditions in order to be considered a passenger in the religion of Islam. Knowing these conditions before traveling is very important to know how to pray Salah while traveling.

In Islam, there is a certain distance to be counted as a traveler (musafir). Accordingly, you can combine some prayers together while traveling, or you can perform prayers on the plane or bus.

What Is The Distance for Travel Prayer?

There is no precise definition of the distance that constitutes ‘travel’ in the Qur’an and the Sunnah. For this reason, scholars have reached an answer by examining the practice of the Prophet and Ahl as-Sunnah on this matter..

There are two important views regarding travel distance. According to the view of Shafi, Maliki and Hanbali schools, travel to shorten prayers should be a two-day journey with a medium walk or journey with two stays and heavy loads on foot. According to the view of the Hanafi school, it should be a three-day journey.

In later periods, scholars of Islam converted the three-day period to hours. Considering the short days of the year, they set a total of 18 hours for three days, with an average of 6 hours per day for normal walks. Later, the calculation has changed from hours to kilometers, and it has calculated that a person could walk a distance of about 80 km (48 miles) in 18 hours on foot or by camel. Therefore, the minimum distance for traveler’s prayer is 42 miles ( 80 km).

In this case, if you are thinking of going on a journey and wondering how to pray Salah during the traveling and whether you are counted as a passenger, the journey should be at least 42 miles (80 km).

How Many Rakats to Pray When Travelling?

If your journey provides the necessary distance to be considered as a traveler in Islam, it is important to know how many rakats you need pray while traveling and how to shorten prayers while travelling. Muslims especially wonder what is the ruling on shortening the Salah when travelling. They are asking that if they are gone for an extended period of time, how long can they offer the shortened prayer for?

It is certainly acceptable that the salah, specifically the fard rakats of Dhuhr, Asr, and Isha are reduced from four rakats to two rakats. Therefore, it is permissible to perform these daily prayers as two rakats while traveling. The shortening of the prayer is mentioned directly in the Qur’an as well as a sunnah confirmed by the Prophet Muhammad (ﷺ). It is stated as follows in Surah an-Nisa:

‘ ‘When you travel throughout the land, there is no blame on you if you shorten the Prayer, (especially) if you fear that the unbelievers might cause you harm. Surely the unbelievers are your open enemies.” (Surah An-Nisa, Ayat 101)

When you read this verse, you might think that it is permissible to shorten the prayer only while traveling and when there is a threat or danger to your life. But what if you travel and there is no danger?

It was narrated that Ya’la bin Umayyah (RA) said: “I said to ‘Umar bin Al-Khattab: ‘There is no sin on you if you shorten salah and if you fear that the disbelievers may put you in trial (attack you). But now the people are safe.’ ‘Umar said: ‘I wondered the same thing, so I asked the Messenger of Allah (peace be upon him) about that and he said: This is a favor from Allah to you, so accept His favor.” ( Sahih (Darussalam) Sunan an-Nasa’i)

Therefore, Islamic scholars state that it is permissible to shorten the prayer when there is fear and danger. Thus, Almighty Allah provides convenience to His servants during the traveling. Shortening the prayer on safe journeys is considered as a Sadaka. Almighty Allah’s Sadaka should not be rejected.

The number of Rakats while traveling

It was narrated that Omar said: ” The prayer while traveling is two Rakats, and Friday is two Rakats, and Eid is two Rakats. They are complete and are not shortened, as told by Muhammad (ﷺ). ” (Sunan Ibn Majah)

According to this, the Fards of Dhuhr, Asr and Isha reduced to 2 Rakat. The traveler has the freedom to choose to pray Sunnah and Nafl. It is recommended to pray only Fard Prayers during the traveling. Once you have settled to pray Sunnah and Nafl Rakats. Here are the number of Rakats while traveling:

Fajr: 2 Rakat of Fard
Dhuhr: 2 Rakat of Fard
Asr: 2 Rakat of Fard
Maghrib: 3 Rakat of Fard
Isha: 2 Rakat of Fard

Can You Pray Before Time While Traveling?

All schools of Islam agree that any given prayer cannot be performed before its stipulated time. For this reason, it is not possible to perform the prayer if the time for the daily prayer has not yet come before you go on a journey.

However If you are going on a journey that takes 42 miles (80 km) or more, you can combine certain prayers during the traveling. In this case, the prayer is performed by combining one of the daily prayers with another, Dhuhr with Asr, and Maghreb with Isha.

Can You Pray Asr Before Its Time?

Allah says in Surah an-Nisa: “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours” (Surah An-Nisa, Ayat 103) As it is stated in the Ayat, each Salah should be performed at its own time, which means, prayer offered before its time is not valid.

Even if you go on a journey that takes at least 42 miles (80 km), it is not permissible to perform the daily prayer before its own time comes. However, Allah has made it possible for those who are regarded as passengers to combine their certain daily prayers while traveling.

Can You Combine Prayers When Travelling?

Each prayer is obligatory to be performed in its own time. Therefore, every prayer should be performed on time under normal conditions. However, if there is a valid excuse, the prayers can be performed by combining them. One of these situations is combining certain prayers while traveling.

According to the view of Hanafi, only a person who is on Hajj can combine two prayers. According to other Islamic schools, two different daily prayers can be combined during the journey. That means, it is permissible to combine Dhuhr and Asr prayers, and Maghrib and Isha for the one who is traveling. However, it should be remembered that only Dhuhr can be combined with Asr and Maghrib with Isha.

If I tell you to do something, do as much of it as you can

Can I Pray Maghrib and Isha Together When Travelling?

The other question about how to perform prayers during a journey is that if we can pray Dhuhr and Asr together while traveling. If you are traveling or have an important excuse, you can combine the Dhuhr and Asr prayers. The person who will perform the prayers by combining them performs these prayers one after the other and in order. He does not perform the Sunnah Prayers between two Fards and does not engage in anything else.

As a conclusion, it can be performed by combining Dhuhr and Asr during the journey. In this case, the 3 rakats Fard of Maghrib and 2 rakats Isha prayers can be combined in time of Maghrib or Isha.

InshAllah this clears up any confusion you may have had. Please leave a comment below if this helped or if you believe we have made a mistake anywhere.

Shortening and Combining Prayers While Travelling (Qasr Salat)

Posted by Ahmed Abdulla | Prayer

In this article we will cover the topic which confuses many Muslims known as Qasr Salat (Salat during travel). People often ask, what is the ruling on shortening the Salah when travelling? What are the conditions and how many rakats should I pray? What if I am gone for an extended period of time, how long can I offer the shortened prayer for?

It is certainly acceptable that the salah, specifically the fardh rakats of Zuhr, Asr, and Isha are reduced from four rakats to two rakats. The shortening of prayers is mentioned both in the Quran and is a confirmed Sunnah of Prophet Muhammad (ﷺ).

In Surah An Nisa , ayah 101 it says,

وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا Transliteration : Wa izaa darabtum fil ardi falaisa ‘alaikum junaahun an taqsuroo minas Salaati in khiftum ai yaftinakumul lazeena kafarooo; innal kaafireena kaanoo lakum aduwwam mubeenaa Translation : And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy.

The Hanafi view is since there’s evidence that Rasulullah always prayed Qasr Salat while travelling it is considered Sunnah al-mu’akkadah. [1,2,3] There is no mention of him ever praying in full while travelling. Sunnah Mu’akkadah is the sunnah which should be followed, a person who abandons them is considered blameworthy.

If you read the ayat in Surah An-Nisa you may believe that it made reference to shortening the salat only when travelling and there is a threat or danger to your life which is why it would be permissible for you to curtail your worship. But what if you travel and there’s no danger?

This question was asked of Prophet Muhammad and he responded, “This is a favor from Allah (SWT) to you, so accept His favor.” [4]

How Far Does One Have To Travel To Pray Shortened Prayer?

There is no hadith or mention in the Quran on how far one must travel that specifies the need for Qasr Salat. The jurists argue, the minimum required distance should approximately 55 miles (around 88.7km). This is around four burud (an antiquated unit of distance representing two days of travel with a Camel).

The shortening of the prayer can also commence once he has left his village or city.

How Many Days Can You Offer the Shortened Salah?

There is a difference of opinion as to how many days you can pray the shortened salah as this is not specified in the hadith. According to the Hanafi Fiqh, it’s permissible for a Muslim to pray shortened prayer if he plans to stay less than 15 days. Beyond 15 days he is believed to be a resident and should offer the regular fardh rakats.

If he planned on staying less than 15 days but due to some unforeseen circumstance, for example delays or flight cancellations, he should keep Qasr salat as long as conditions haven’t changed and he is not able to return home. This can last days, weeks or even years as long as it is out of the traveller’s control.

Praying In Congregation

It is still recommended that the traveller should pray in congregation. If he attends a local masjid he must follow the imam and offer the full salat. If he is elected to lead the congregation with local residents he can offer the shortened prayer but should advise the followers so they make the proper niyyah that they will be offering the shortened prayer with the Imam.

On Combining the Prayers

Most jurists are in agreement that the person travelling can combine the prayers. Specificially, Zuhr and Asr can be combined and Maghrib and Isha can be combined. [5,6]

There are two options when combining the prayers, you can either advance Asr and pray at the time of Zuhr or pray Zuhr delayed at the time of Asr. Same for Maghrib and Isha. The only prayer you can not combine if Fajr with Zuhr or Isha with Fajr.

References:

[1] It was narrated that ‘Umar said: “The prayer while traveling is two Rak’ah, and Friday is two Rak’ah, and ‘Eid is two Rak’ah. They are complete and are not shortened, as told by Muhammad (ﷺ).” Sunan Ibn Majah Grade: Sahih (Darussalam)

[2] Narrated Anas: We stayed (in Mecca) for ten days along with the Prophet (ﷺ) and used to offer shortened prayers (i.e. journey prayers). Sahih Al-Bukhari

[3] Narrated Ibn Abbas: The Prophet (ﷺ) 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 traveled (and stayed) for a longer period we used to offer the full prayer. Sahih Al-Bukhari

[4] It was narrated that Ya’la bin Umayyah said: “I said to ‘Umar bin Al-Khattab: ‘There is no sin on you if you shorten salah and if you fear that the disbelievers may put you in trial (attack you). But now the people are safe.’ ‘Umar said: ‘I wondered the same thing, so I asked the Messenger of Allah (ﷺ) about that and he said: This is a favor from Allah (SWT) to you, so accept His favor.” Grade: Sahih (Darussalam) Sunan an-Nasa’i

[5] It was narrated from Ibn ‘Umar that if the Messenger of Allah (ﷺ) was in a hurry to travel, he would combine Maghrib and ‘Isha’. Sunan An Nasai Grade: Sahih (Darussalam)

[6] It was narrated from Mu’adh bin Jabal that the Prophet (ﷺ) combined the Zuhr and ‘Asr, and the Maghrib and ‘Isha’ when traveling during the campaign of Tabuk. Sunan Ibn Majah Grade: Sahih (Darussalam)

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13 Comments

Assalamu alaykum wa rahmatullah. The question i have is how many rak’ats are we to do when joining Zuhr and Asr or Maghrib and Isha? Are we to pray them as one single prayer or separate? Jazakallahu khairan.

No you should pray separate

Can I pray ( sitting position) while traveling.

Salam alikom! My question is a bit off topic but if I am on the train traveling home from school, and the distance is approxemetly 30-40 km. If at that moment I have to pray because of the time running out. Should I pray the sunnah or not? Jazakalla khairan

Aoa. If I visit my uncle in another city with my family for less than 15 days, then what is the ruling on qasr prayer? I mean I visit my uncle just to enjoy the holidays(like we do shopping, picnic and even go for medical check-up during these days). Should we offer qasr or complete prayer?

Salaam, I travel to work ~135 KM daily . Will the Qasr apply for prayers during the day?

If i stay in hotel more than one week or two weeks should i concerned my self in safar in this case i can pray less rakat

What if my zuhr asr time gets qaza Can I offer the same Jammu qasr after the time or should I pray zuhr and asr seperately?

Salaam. as far as i can gather, there is no clear cut answers from our experts. some say 10 days others 19 days out of your city. the last mentioned is more acceptable to me , but i am no expert. if you cannot stand in prayer then sit when travelling. If some one can be more specific in answering, some AL hadith WOULD SUFFICE. JazakAllahkir.

Assalaam Alaikum, Can I combine Isha with Fajr?

Hi, what about if someone got sick, is there a hadith talking about praying only 2 rakats instead of 4

Asalam alaykum warahmatullah wabarakatuh…. if travelling and you see that the dhuhr and asr prayers will be performed mid journey, is it advisable to pray the shortened prayer just after fajr salat before commencing the journey??? Jazakhallahu khair…

Salam alaikum, please I have two questions. 1. I traveled to a place and could not get a place to pray till I return back home .It’s a same day trip . When I get home will I pray all my salat in full or will it be shortened . 2. Is there a reward for praying kasar e.g I traveled to my friend’s place and planned to stay for 2 days. If I have to pray kasar is there a reward for that or can I choose to pray my salat in full .

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Ask the Scholar

Praying while Traveling: How?

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

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

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

In this fatwa:

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 q asr as long as he is on travel.

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In his response to the question you posed, Sheikh Ahmad Kutty , a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto , Ontario, Canada, states:

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 q asr 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 q asr ; 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 the Hanafi 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.

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.

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.

According to the Hanafi School, however, combining prayers is allowed only during Hajj while performing the rite of standing in `Arafah . At other times, they allow only what is often termed as Jam suwari (a kind of combining): By this they mean to say that you are allowed, for instance, to delay Zhuhr and pray it at the last time of Zhuhr and then pray Asr at the first time of Asr.

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.

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 Zhuhr 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` .

Allah Almighty knows best.

Editor’s note: This fatwa is from Ask the Scholar’s archive and was originally published at an earlier date.

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What Are the Basic Rulings of Prayer During Travel?

Answered by Shaykh Faraz A. Khan

My university is some 95 miles from my home address and I stay there five nights a week and return home for two. When not at university, I attend an unpaid placement some 200 miles from my home address and approximately 125 miles from the university. I usually stay here between 14 and 28 days at a time.

According to the Hanafi school of thought, do I qualify for the conditions of travel (safar) whilst at university and on placement and how do I correctly fulfill these?

I pray this finds you in the best of health and states.

According to the Hanafi school, the conditions of being deemed a traveler are to:

(a) go to a place at least (roughly) 48mi (77km) from one’s home, and

(b) stay there for less than 15 days.

Hence, you do meet the conditions of travel when you are at university. You also meet those conditions when you are on placement as long as you stay there for less than 15 days at a time. If you stay there for 15 days or longer, you are legally a resident there.

When one is a traveler, it is mandatory (wajib) to shorten the obligatory four-rakat prayers (zuhr, ‘asr and ‘isha) to two rakats. One still prays the sunna prayers though, unless in the midst of a journey and in the rush of travel.

If one is a traveler during the month of Ramadan, then fasting is optional, although it is superior to do so if it does not pose undue hardship. Of course if one does not fast, it is obligatory to make up the missed days. [Shurunbulali, Ascent to Felicity; Maraqi Falah]

This is merely a quick summary; for more details on the rulings related to travel, it would be strongly advised to take a basic course such as: Absolute Essentials of Islam: Beliefs & Worship

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Traveller’s Salah

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Distance of Shar’ī journey

By Sharī’aĥ, a traveller is the person who has left his place of residence, i.e. city or village, with the intention of travelling 57½ miles (i.e. approximately 92 kilometres). (Derived from: Fatāwā Razawiyyaĥ, vol. 8, pp. 243; Baĥār-e-Sharī’at, vol. 1, pp. 740, 741)

When does one become a traveller?

The mere intention of travelling does not render a person traveller. In fact, the rulings of a Shar’ī traveller will apply after he has travelled beyond the populated areas of his town, i.e. his village or city. For a city-dweller to travel beyond the populated suburbs adjacent to his city is also essential . (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 722)

Meaning of ‘travelling beyond the populated areas’

To ‘travel beyond the populated areas’ means that one has travelled past the populated areas along the route of one’s intended travel, even if the populated areas have not ended in the direction parallel to it. (Ghunyaĥ, pp. 536)

Definition of ‘surroundings’ of a city

To become a Shar’ī traveller, it is not necessary for a city-dweller to travel beyond the village adjacent to the outskirts of his city. Similarly, it is also not necessary for him to cross the orchards adjacent to the outskirts of the city, even if the caretakers and workers of those orchards live in them. (Rad-dul-Muḥtār, vol. 2, pp. 722)

Outside the outskirts of the city, if certain places are dedicated for particular activities of city-dwellers like a graveyard, a racecourse and a dumping ground and they are adjacent to the city, then it is necessary to cross them. If there is some distance between these places and the city, then it is not necessary to cross them. (ibid)

The condition for becoming a traveller

In order to become a Shar’ī traveller, the travelling person must have the intention of travelling the distance of three days (i.e. approximately 92km), from the place of his departure. If he departs with the intention of travelling for a distance of two days (that is less than 92 km), and upon reaching there, intends to travel to another place which is also at a distance of less than three-days-distance (i.e. less than 92 km) he is still not a traveller. Even if he travelled throughout the world in this manner, he would not be deemed to be a Shar’ī traveller. (Ghunyaĥ; Durr-e-Mukhtār, vol. 2, pp. 722, 724)

It is also a condition that the travelling person intends to travel the distance of three days [i.e. approximately 92 km] consecutively. If he has such an intention that he will do some chore after he has travelled the distance of two days, and thereafter he will travel the distance of one more day, this is not the intention of consecutively travelling the distance of three days [i.e. approximately 92 km]. Therefore, he would not be deemed to be a traveller. (Baĥār-e-Sharī’at, vol. 1, pp. 743)

Types of hometown

There are two types of Waṭan (hometown):

Original hometown [Waṭan-e-Aṣlī] is the town or city where a person was born or where his family members live or where he has settled with no intention of leaving.
Temporary hometown [Waṭan-e-Iqāmat] is the place where a traveller intends to stay for fifteen days or more. (‘Ālamgīrī, vol. 1, pp. 142)

Cases of temporary hometown [Waṭan-e-Iqāmat] being nullified

One temporary hometown [Waṭan-e-Iqāmat] nullifies the other. That is to say, if a person stayed at a town or city for fifteen days or more and then went to another town with the intention of staying there for the next fifteen days or more, then the first town would no longer remain his temporary hometown regardless of whether or not there is a distance of three days (i.e. approximately 92 km) between the two towns.

Similarly, if a person returns to his original hometown [Waṭan-e-Aṣlī] or sets off a three-days-distance journey, the temporary hometown [Waṭan-e-Iqāmat] will be nullified. (Durr-e-Mukhtār, vol. 2, pp. 731; Baĥār-e-Sharī’at, vol. 1, pp. 751)

Two routes for a journey

If there are two routes to a particular destination – one is three-daysdistance [i.e. approximately 92 km] long while the other is shorter, then the route one takes will be the determining factor. If one takes the shorter route, then he is not a traveller but if he took the longer route, then he would be a traveller even though he had no genuine reason to take the longer route. (‘Ālamgīrī, vol. 1, pp. 138; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 726)

How long does a traveller remain a traveller?

A traveller remains a traveller unless he returns to his village or city, or makes the intention of staying in any populated area for complete fifteen days. This ruling will apply when he has travelled complete three-daysdistance (that is approximately 92 km). Hence if he intends to return before covering the distance of three days (that is approximately 92 km), he is no longer a traveller even if he is in a jungle. (‘Ālamgīrī, vol. 1, pp. 139; Durr-e-Mukhtār, vol. 2, pp. 728)

Ruling on impermissible journey

Whether the journey is aimed at doing anything permissible or impermissible, the rulings of a traveller will apply. (‘Ālamgīrī, vol. 1, pp. 139)

Employer and employee travelling together

If an employee earning salary on a monthly or annual basis travels with his employer, then he is a follower of his employer. An obedient son is a follower of his father and a student whose teacher provides him with food is a follower of his teacher. The intention of the leader will be deemed to be the intention of the follower. Therefore, the follower should ask the leader about his intention and act as per his reply [i.e. if his leader is a traveller, the follower will also offer shortened Ṣalāĥ]. If the leader did not give any reply, then the follower must see whether his leader is a traveller or a resident. If the leader is a traveller, then the follower should also consider himself as a traveller and if the leader is a resident, the follower should also consider himself as a resident.

If it is not known whether the leader is a traveller or a resident then the follower must do Qaṣr [offer shortened Ṣalāĥ] after he has travelled a distance of three days (i.e. approximately 92 km). Before covering three-days-distance [approximately 92 km] he must offer normal Ṣalāĥ [with the complete number of Rak’āt]. If he did not get the chance of asking his leader, then the same previously mentioned ruling of ‘asking but not receiving any reply’ will apply. (Derived from: Baĥār-e-Sharī’at, vol. 1, pp. 745, 746)

Once I have finished my work I will return!

If a traveller stays somewhere for a few days or even thirteen to fourteen days with the intention of doing some piece of work or waiting for his relatives or returning after doing his work, he will be deemed to be a traveller and will offer shortened Ṣalāĥ even if many years pass in this condition because he has the intention of staying there for less than fifteen days. (ibid, pp. 747, ‘Ālamgīrī, vol. 1, pp. 139)

The rulings for woman’s journey

It is not permissible for a woman to travel the distance of three days (approximately 92 km) or more, without a Maḥram. She cannot also travel with a minor or a partially insane person. During the journey, she must be accompanied by an adult Maḥram or her husband. (‘Ālamgīrī, vol. 1, pp. 142)

If accompanied by a (reliable) Maḥram adolescent boy (who is near the age of puberty), a woman can travel. An adolescent boy close to puberty is deemed to be an adult. The [accompanying] Maḥram must not be one who unnecessarily takes risks. Likewise, he must neither be a severe transgressor nor a vulnerable person. (Baĥār-e-Sharī’at, vol. 1, pp. 752, 1044, 1045)

Woman’s parental home and in-laws’ home

If a married woman resides in the house of her in-laws, then her parents’ home is no longer her original hometown [Waṭan-e-Aṣlī]. That is, if her in-laws’ house is situated at a distance of three days (i.e. approximately 92 km) from her parents’ home and she comes to her parents’ home without making the intention of staying there for fifteen days, she must offer shortened Ṣalāĥ.

After marriage, if she has not abandoned the home of her parents and just visits her in-laws’ home temporarily, then her journey will come to an end as soon as she returns to her parents’ home. Now, she must offer normal Ṣalāĥ [with the complete number of Rak’āt without shortening it]. (ibid, pp. 751)

Ruling for those staying in an Arab country on visa

Nowadays, many people along with their families migrate to other countries for business etc. They get the visa for a fixed period of time (for example, in U.A.E. a residential visa is issued for a maximum period of three years). This is a temporary visa and must be renewed after every three years by paying a fixed amount of money. Since this visa is issued for a limited period of time, the intention of staying there permanently [and making it an original hometown] is not valid even though one resides there with his family for one hundred years in this situation. U.A.E. cannot be his original hometown [Waṭan-e-Aṣlī] in this case. Whenever he returns from a journey, he will have to make the intention of staying [for the next fifteen or more days]. For example, a person living in Dubai travels – with a Sunnaĥ-Inspiring Madanī Qāfilaĥ of Dawat-e-Islami with the devotees of Prophet – to Abu Dhabi, the U.A.E capital, which is approximately 150 km away. Upon his return, if he wants to stay in Dubai, he will have to make the intention of staying for the next fifteen days or more otherwise the rulings of a traveller will apply for him. However, if it is apparent from his circumstances and condition that he will be spending fifteen or more days in Dubai, then he has become a resident.

If he does such type of business which involves Shar’ī-travel from time to time and hence is unable to live in Dubai for complete fifteen days and nights, he will remain a traveller and will have to offer shortened Ṣalāĥ although he pays visits to his family in Dubai for several years in this way. Those supplying goods to far-flung areas outside their cities, visiting different cities and countries and drivers [for transportation companies] must keep these rulings in mind.

An essential ruling for the visitor of Madīnaĥ

If a person has made the intention of staying (for fifteen days or more) but his circumstances indicate that he would not be able to stay for fifteen days then his intention is not valid. For example, a person travels [92 km or more] to perform Hajj and makes the intention of staying in Makka-tul-Mukarramaĥ for the next fifteen days despite the fact that the month of Żul-Ḥijja-til-Ḥarām has commenced. This intention of his will not count since he has intended to perform Hajj and will certainly go to Minā and ‘Arafāt on the 8th and 9th of Żul-Ḥijja-tilḤarām respectively in order to perform the rites of Hajj. Therefore, he will not be able to stay for fifteen (consecutive) days in the blessed city of Makkaĥ. However, if he makes the intention of staying in Makkaĥ after he has returned from Minā, then his intention will be valid provided he could really stay in Makkaĥ for the next fifteen days or more. If it is quite likely that he will depart within fifteen days for Madīnaĥ or his own country, then he will still remain a traveller. (Durr-e-Mukhtār, vol. 2, pp. 729; ‘Ālamgīrī, vol. 1, pp. 140)

Over-staying for Hajj after expiry of ‘Umraĥ visa

Those having the intention of staying illegally for Hajj after reaching Makkaĥ or Madīnaĥ on ‘Umraĥ visas or those residing in any country of the world after the expiry of their visas will be considered residents until they live in the city or village in which they were living as resident at the time of the expiry of their visas. Even if they live there for decades they will still remain residents. However, if they travel from that city or village with the intention of covering the distance of 92 km or more even once, they will become traveller as soon as they leave the populated areas of their city or village, nullifying their intention to stay [for fifteen days or more].

For example, someone went to Makka-tul-Mukarramaĥ from Pakistan on an ‘Umraĥ visa and was residing in Makka-tul-Mukarramaĥ as a resident at the time of the expiry of his visa, the rulings of a resident will apply for him in this case. Say he went to Madīna-tul-Munawwaraĥ later on, he would become and remain a traveller even if he lives there for decades illegally. If he returns to Makka-tul-Mukarramaĥ, he will still remain a traveller and will have to offer shortened Ṣalāĥ. However, if he gets his visa renewed, he can make the intention of staying [for the next fifteen days or more].

Remember! If the violation of a law leads to humiliation, bribery and lying etc., then it is not permissible to violate it. My master, ‘Alā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, ‘Allāmaĥ Maulānā, Ash-Shāĥ Imām Aḥmad Razā Khān has stated: Among Mubāḥ [permissible] acts, some are considered to be crimes from a legal point of view. Committing them (i.e. violating those laws) amounts to presenting oneself to be punished and disgraced, which is impermissible. (Derived from: Fatāwā Razawiyyaĥ, vol. 17, pp. 370)

Qaṣr [shortening Ṣalāĥ] is Wājib

It is Wājib for a traveller to do Qaṣr in Ṣalāĥ [offer shortened Ṣalāĥ]. That is, the four Rak’āt Farḍ Ṣalāĥ [like Ẓuĥr, ‘Aṣr and ‘Ishā] must be reduced to two Rak’āt. For a traveller, these two Rak’āt are complete Ṣalāĥ. If he offered four Rak’āt intentionally and sat for Qa’daĥ after the second Rak’at, then his Farḍ would get offered and the last two Rak’āt would be considered as Nafl but he would be a sinner, deserving hellfire because a Wājib would get missed. Therefore, he must repent of it.

If he did not sit for Qa’daĥ after the second Rak’at, then his Farḍ would not get offered and all four Rak’āt would be deemed as Nafl. However, if he made the intention of residing [for the next fifteen days] before he performed the Sajdaĥ of the third Rak’at, his Farḍ would be valid, but he would have to repeat the Qiyām and Rukū’ of the third Rak’at. And if he made this intention during the Sajdaĥ of the third Rak’at, then his Farḍ would become invalid. Similarly, if he did not do Qirā`at in any of or both of the first two Rak’āt, his Ṣalāĥ would be invalid. (Baĥār-e-Sharī’at, vol. 1, pp. 743; ‘Ālamgīrī, vol. 1, pp. 139)

Rulings on Ṣalāĥ started with intention of four Rak’āt instead of Qaṣr

If a traveller made the intention of offering four Rak’āt Farḍ Ṣalāĥ instead of Qaṣr [shortened Ṣalāĥ] by mistake but realized it during the Ṣalāĥ and offered Salām after two Rak’āt, his Ṣalāĥ would be valid. Similarly, if a resident made the intention of offering two Rak’āt of Farḍ instead of four but completed four Rak’āt and offered Salām afterwards, his Ṣalāĥ would be valid.

The honourable scholars of Islamic jurisprudence have stated: It is not necessary to specify the number of Rak’āt when making the intention of Ṣalāĥ as it is implicit. Hence, a mistake in the specification of the number of Rak’āt during the intention does not affect Ṣalāĥ. (Durr-e-Mukhtār, vol. 2, pp. 120)

Travelling Imām and resident Muqtadī (follower)

[When offering Ṣalāĥ with Jamā’at] it is also an essential requirement for the follower to know whether the Imām is a traveller or a resident so that his act of following the Imām in Ṣalāĥ can be valid. It does not matter whether the follower knows it at the time of the commencement of Ṣalāĥ or afterwards. Therefore, the Imām should announce that he is a traveller before he starts leading the Ṣalāĥ. If he did not make the announcement at the beginning of Ṣalāĥ, he should do afterwards in these words: ‘I am a traveller. All resident Islamic brothers should complete their Ṣalāĥ’ [i.e. offer complete four Rak’āt]. (Durr-e-Mukhtār, vol. 2, pp. 735)

If he has already announced at the beginning, even then he should announce that he is a traveller after the Ṣalāĥ so that those who were not present at the beginning of Ṣalāĥ will also come to know about it. If it is obvious that the Imām is a traveller then post-Ṣalāĥ announcement is only Mustaḥab. (Baĥār-e-Sharī’at, vol. 1, pp. 749)

Resident follower and remaining two Rak’āt

When completing their remaining Ṣalāĥ after the Imām who is a traveller has offered the Salām of shortened Ṣalāĥ, the followers should stand silent in the third and fourth Rak’āt of Farḍ for as long as it normally takes to recite Sūraĥ Al-Fātiḥaĥ instead of reciting it. (Durr-e-Mukhtār, vol. 2, pp. 735; Derived from: Baĥār-e-Sharī’at, part 1, pp. 748)

Are travellers exempted from offering Sunnaĥ Ṣalāĥ?

During the journey, Sunnaĥ Ṣalāĥ are not shortened but rather will be offered completely. If the traveller is in the state of fear or anxiety, he is exempted from offering Sunnaĥ Ṣalāĥ but he is required to offer it when in peace. (‘Ālamgīrī, vol. 1, pp. 139)

In connection with five letters of ‘Ṣalāĥ’, five Madanī pearls about offering Nafl Ṣalāĥ on a moving conveyance

[For a traveller who has travelled] outside the city, (‘outside the city’ refers to the place from where Qaṣr becomes Wājib for a traveller), one can offer Nafl Ṣalāĥ while riding a conveyance (e.g. a moving car, bus, or van. In this condition, facing the direction of Qiblaĥ is not a pre-condition) and the traveller must face the direction towards which the conveyance is moving. If he does not face this direction, then the Ṣalāĥ will not be permissible. Facing the Qiblaĥ is not a condition even at the time of the beginning of Ṣalāĥ. He is required to face the direction towards which the conveyance is moving, and to perform Rukū’ and Sujūd by gestures. (It is also necessary that) the motion for Sajdaĥ should be lower than that of the Rukū’ (i.e. one has to bend more for Sajdaĥ than for Rukū’). (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 588; Baĥār-e-Sharī’at, vol. 1, pp. 671
If there is enough space on a conveyance like a moving train etc., then one will have to offer Nafl Ṣalāĥ while facing the Qiblaĥ as usual.
After a villager has been out of his village, he can offer Nafl Ṣalāĥ on the conveyance. (Rad-dul-Muḥtār, vol. 2, pp. 588)
If one began Ṣalāĥ outside the city, in a conveyance, but entered the city while still offering Ṣalāĥ, he could complete his Ṣalāĥ until he reaches his house. (Durr-e-Mukhtār, vol. 2, pp. 589)
In a moving vehicle, without a Shar’ī exemption, one cannot offer any Farḍ, Sunnaĥ of Fajr, and Wājib Ṣalāĥ and cannot also perform the Sajdaĥ of recitation provided the verse of Sajdaĥ was recited on the ground. The Wājib Ṣalāĥ includes the Witr, the vowed [Nażr] Ṣalāĥ, or the Nafl Ṣalāĥ that was invalidated after being started. If there is a Shar’ī exemption then it is a condition that all the above-mentioned should be offered while standing and facing the Qiblaĥ, if possible, otherwise [i.e. if it is impossible then] in any possible manner. (Baĥār-e-Sharī’at, vol. 1, pp. 673 )

Ruling on the Ṣalāĥ in which a traveller stands up to offer third Rak’at

If a traveller starts the third Rak’at in his Qaṣr Ṣalāĥ then there are two possibilities:

If he has already sat for the Qa’daĥ Akhīraĥ (i.e., final sitting) [after the second Rak’at] for as long as it takes to recite the Tashaĥĥud, he must revert to the Qa’daĥ position provided he has not yet offered the Sajdaĥ of the third Rak’at. He is then required to perform Sajdaĥ Saĥw and Salām [to finish his Ṣalāĥ]. And if he did not revert and offered Salām while standing, even then his Ṣalāĥ would be valid, but a Sunnaĥ would get missed. If he has offered Sajdaĥ of the third Rak’at then he must add another Rak’at [to make it four] and finish it after performing Sajdaĥ Saĥw. In this case, the last two Rak’āt will be regarded as Nafl.
If he has stood up without sitting for the Qa’daĥ Akhīraĥ [after the second Rak’at] then as long as he has not offered the Sajdaĥ of the third Rak’at, he must revert to the Qa’daĥ, perform Sajdaĥ Saĥw and then offer Salām.
If he has offered the Sajdaĥ of the third Rak’at [without sitting in Qa’daĥ after the second Rak’at, then his] Farḍ will become invalid. Now, he should add another Rak’at [to make it four] and offer Sajdaĥ Saĥw and complete his Ṣalāĥ. All these four Rak’āt will be regarded as Nafl. (Offering two Rak’āt of Farḍ still remains an obligation for him).

Qaḍā Ṣalāĥ and the journey

The Ṣalāĥ missed in the state of being a resident will have to be offered as Qaḍā with complete number of Rak’āt without being shortened even during a journey. Likewise, the Ṣalāĥ missed during a journey [as a traveller] will have to be offered as Qaḍā with Qaṣr (i.e., shortening) even after becoming a resident.

Drops of Mercy Fell on Me As Well

An Islamic brother of Korangi, Bāb-ul-Madina Karachi (approx. 22 years old) makes the following statement:

Unfortunately! I had indulged in many evils such as missing Ṣalāĥ, watching film and dramas, fashion and company of wicked friends. I was a spoilt youngster whose precious life was passing in sins. The crescent of Ramaḍān (1426 A.H.) appeared and the rain of Allah’s mercy began to shower. Some drops of mercy showered on me as well and I performed collective I’tikāf during the last ten days of Ramadan in the Karimia Qadiriyyaĥ Masjid of Korangi, Bāb-ul-Madina Karachi.

Shaykh-e-Tariqat, Ameer-e-Ahl-e-Sunnat, Founder of Dawat-e-Islami, Allamah Maulana Abu Bilal Muhammad Ilyas Attar

Laws Of Salah

Translated into English by Majlis-e-Tarajim (Dawat-e-Islami) Qadiri Razavi

Aalami Madani Markaz, Faizan-e-Madinah Mahallah Saudagran, Purani Sabzi Mandi, Bab-ul-Madinah, Karachi, Pakistan
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Copyright 2021 © Salah

The Teachings of Prophet Muhammad ﷺ

Hadith on Salat: Sunnah to shorten prayer during travel

Muwarriq al-‘Ijli reported: He asked Ibn Umar, may Allah be pleased with him, about prayer during travel. Ibn Umar said, “Two cycles, two cycles. Whoever opposes the Sunnah has disbelieved.”

Source: Muṣannaf ‘Abd al-Razzāq 4281

Grade: Sahih (authentic) according to Ibn Hajar

عَنْ مُوَرِّقٍ الْعِجْلِيِّ قَالَ سُئِلَ ابْنُ عُمَرَ رضي الله عنه عَنِ الصَّلَاةِ فِي السَّفَرِ فَقَالَ رَكْعَتَيْنِ رَكْعَتَيْنِ مَنْ خَالَفَ السُّنَّةَ كَفَرَ

4281 مصنف عبد الرزاق كتاب الصلاة باب الصلاة في السفر

5/99 المحدث ابن حجر العسقلاني خلاصة حكم المحدث إسناده صحيح في المطالب العالية

en العربية ar English en 中文 zh

Is Combining Prayers when Travelling Permissible?

Publication : 21-02-2024

I work in Cairo and I live in Tanta (86 km away). In Ramadan I do the following. When I pray Dhuhr, afterwards I intend to pray `Asr shortened, because when I leave work the Adhan is about to be called for `Asr, and I am in a hurry to catch my train.

Is it permissible for me to join my prayers and shorten them as I am doing?

Or should I wait to pray `Asr and then go back to my town? In this case I will be late and will arrive as the sun is setting, which causes a great deal of hardship as I will not be able to rest, especially as I want to pray Tarawih.

Is it permissible for me to pray `Asr in the train while sitting down?

Summary of answer

Contents Related

Can you combine prayers when travelling?

Types of traveller

Is it better for the traveller to join the prayers?

Can you pray in the train sitting down.

Praise be to Allah.

It is permissible to join Dhuhr and `Asr prayers , and Maghrib and `Isha’ for one who is travelling. That is indicated by many hadiths, such as the following:

Al-Bukhari (1108) narrated that Anas ibn Malik (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) joined Maghrib and `Isha’ prayers when travelling.
Ahmad (3178) narrated from Ibn `Abbas (may Allah be pleased with him) that the Messenger of Allah (peace and blessings of Allah be upon him) joined two prayers whilst travelling. Shaykh Ahmad Shakir (3288) said: Its Isnad (chain of narration) is authentic.
Muslim (706) narrated that Mu’adh (may Allah be pleased with him) said: We went out with the Messenger of Allah (peace and blessings of Allah be upon him) on the campaign of Tabuk, and he used to pray Dhuhr and `Asr together, and Maghrib and `Isha’ together.

Types of traveller

A traveller may be of two types :

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

It is permissible for any traveller to join prayers , whether he has made a stop or is on the road.

But is it better for the traveller to join the prayers or to offer each prayer at its proper time?

Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said in his essay on the times of the prayer (Mawaqit As-Salah, p. 26):

It is better for the traveller who has made a stop not to join the prayers , but if he joins them there is nothing wrong with that, unless he needs to join them because he is tired and needs to rest, or because it is hard for him to find water each time, and so on, in which case it is better for him to join the prayers and avail himself of the concession. But for the traveller who is on the road, it is better for him to join Dhuhr and `Asr , and Maghrib and `Isha’ – in the way that is easier for him, either praying them at the time of the earlier prayer or the time of the later prayer.

Based on this, it is better for you to avail yourself of the concession, and join Dhuhr and `Asr at the time of Dhuhr , because this is easier for you. The Messenger of Allah (peace and blessings of Allah be upon him) was never given the choice between two things but he would choose that which was easier, so long as it was not a sin, in which case he would be the most careful of people to avoid it. (Narrated by Muslim, 3560 and Muslim, 2327)

In this case you have to strive to pray `Asr in congregation and look for someone to pray with you.

With regard to praying `Asr in the train whilst sitting , this is permissible according to the majority of scholars, if you cannot pray standing .

It says in Fatawa Al-Lajnah Ad-Da’imah (8/120):

“If the time for prayer comes and the plane is still in the air and there is the fear that the time for prayer will end before it lands, then the scholars are agreed that the prayer must be offered in whatever manner one can, bowing, prostrating and facing the Qiblah if possible, because Allah says (interpretation of the meaning):

“So keep your duty to Allah and fear Him as much as you can.” [At-Taghabun 64:16]

And the Prophet (peace and blessings of Allah be upon him) said: “If I tell you to do something, do as much of it as you can.” (Al-Bukhari and Muslim )

But if it is known that the plane will land before the time for prayer ends, and there will be enough time to offer the prayer or the prayer is one which can be joined with another – such as Dhuhr which may be joined with `Asr, or Maghrib which may be joined with `Isha’ – and it is known that the plane will land before the time for the second prayer ends and there will be enough time to offer the prayers, then the majority of scholars are of the view that it is permissible to offer the prayers in the plane, because it is obligatory to offer them when the time for prayer begins, in whatever manner one can, as stated above. This is the correct view.”

And it also says (8/126):

“It is not permissible to pray sitting down in a plane or elsewhere if one is able to stand, because of the general meaning of the verse (interpretation of the meaning):

“And stand before Allah with obedience.” [Al-Baqarah 2:238]

And the Hadith of `Imran ibn Husayn (may Allah be pleased with him) which was narrated by Al-Bukhari (may Allah have mercy on him): that the Prophet (peace and blessings of Allah be upon him) said to him: “Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.” An-Nasa’i added, with an authentic Isnad: “And if you cannot, then lying on your back.””

Some of the scholars are of the view that it is not permissible to pray in planes, trains or cars because it is not possible to offer the prayer as it is offered when standing on the ground – unless there is the fear that the time for the prayer will end.

Shaykh Ibn ‘Uthaymin (may Allah have mercy on him) said in Fatawa Arkan Al-Islam (p. 380):

“It is obligatory to pray in a plane if one does not know the time of the prayer, but if he cannot offer the prayer in the plane as he offers it on the ground, then he should not offer obligatory prayers in the plane if the plane will land before the time for prayer is over, or the time for the following prayer if it is a prayer that may be joined with another. For example, if a plane takes off from Jeddah just before sunset and the sun sets whilst it is in the air, he should not pray Maghrib until the plane lands and he disembarks. But if he fears that the time will end and he intends to join it to `Isha’ at the time of the latter, he can pray them when he lands. But if the plane keeps on flying and there is the fear that the time for `Isha’ will end, which is at midnight, then he should pray them in the plane before the time ends.”

Based on this, in order to be on the safe side, you should not pray `Asr in the train , rather you should join it with Dhuhr at the time of Dhuhr, as stated above.

And Allah knows best.

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Mo Salah said "if I speak today there will be fire" after clashing with Jurgen Klopp on the touchline during Liverpool's 2-2 draw at West Ham.

The incident occurred while Salah, who had been dropped from the starting XI following a much-criticised performance in Wednesday's Merseyside derby, was waiting to come on with 11 minutes remaining at The London Stadium.

Klopp turned to Salah on the touchline after a missed West Ham chance, and the pair exchanged words before Salah was pushed away by Joe Gomez and Darwin Nunez.

Salah's comments came as he walked through the post-match mixed zone declining interview requests.

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Afterwards Klopp refused to divulge what had sparked the incident, but added: "We spoke already in the dressing room. For me, that's done."

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Asked if Salah felt the issue was closed, Klopp said in his press conference: "That's my impression, yes."

Wide-angled footage showed Salah approaching the touchline with Nunez and Gomez to be subbed on, with Klopp reaching out to shake Salah's hand. The Egyptian was not immediately forthcoming, but shook Klopp's hand before an exchange of words.

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Klopp then hugged both Nunez and Gomez, before West Ham missed an opportunity, and Klopp clashed with Salah again, picked up clearly by the TV cameras.

Jamie Carragher posted on X : "The only reason a manager would be unhappy in this situation, is the player took too long to be ready to come on."

Substitute Mohamed Salah shares words with Jurgen Klopp during Liverpool's clash with West Ham

Liverpool's latest setback has dealt another significant blow to their faltering title bid. Klopp's side have won just one of their last five Premier League matches.

They sit a point behind second-placed Man City, who have two games in hand, and two points behind leaders Arsenal, who have one game in hand.

"I'm not in the mood to talk about that to be honest or look at that at all," Klopp told TNT . "We had to win here, we knew that, and we didn't, and now we have a little bit more time between now and the next game. We try to get the boys ready again and we will go again."

Carragher: Don't take sides

MO Salah & Jurgen Klopp are both @LFC legends. We don’t need to take sides! Salah is frustrated & angry with Jurgen that he’s not playing & at that moment didn’t want to fully embrace the boss, Jurgen understandably took exception. MO was daft with his comment in the moved zone… — Jamie Carragher (@Carra23) April 28, 2024

Carragher reflected on the incident again on Sunday morning, posting on X: "Mo Salah and Jurgen Klopp are Liverpool legends. We don't need to take sides!

"Salah is frustrated and angry with Jurgen that he's not playing and at that moment didn't want to fully embrace the boss. Jurgen understandably took exception.

"Mo was daft with his comment in the mixed zone but let's let them sort it out and enjoy the last few weeks together. They've been a massive help to each other in all that's been achieved at the club!"

Redknapp: Salah's time at Liverpool coming to an end

Sky Sports' Jamie Redknapp:

"It felt a little bit uncharacteristic for both of them. Jurgen Klopp doesn't tend to fall out with his own players, Mohamed Salah's obviously frustrated because he's not starting the game and there was a few choice words between them. You can't dress it up - he wants to play.

"I don't like to see it, but it happens. With Liverpool throwing points away at the moment these things do happen.

"There hasn't been too many incidents with Salah. He's been an incredible servant for the club. I do believe his time is coming to an end. I think in the summer, with his contract running down, I wouldn't be surprised if he was to leave.

"I think the most important thing is that because of his legacy and how well he's done that the quicker this is brushed under the carpet the better, because he's been a legend for that team.

"He just wants to play, but you don't like to see a manager and a player falling out."

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Liverpool expect Mohamed Salah to stay this summer

Liverpool fully expect Mohamed Salah to stay this summer and are planning on the basis of him being part of their squad for next season.

The 31-year-old attacker is approaching the final 12 months of his contract and there has been increased speculation that he will leave.

But Salah has given no indication of wanting to exit, which marries with Liverpool’s desire, and it is anticipated he will remain at Anfield.

The Egypt international has continued to be linked with a move to Saudi Arabia after Al Ittihad’s pursuit last summer, but the view in the Saudi Pro League (SPL) hierarchy is that Salah wishes to spend another campaign with Liverpool.

While their interest has not gone away, it is less aggressive than it was when the SPL was investing heavily in new signings last summer and Al Ittihad were targeting Salah to help spearhead their Club World Cup campaign.

If the forward does not extend his Liverpool terms or commit elsewhere, the SPL might prefer to focus on Salah in 2025 when he will be 33 and there would be no transfer fee.

His situation will be inherited by incoming sporting director Richard Hughes — along with the futures of captain Virgil van Dijk and his deputy Trent Alexander Arnold, whose deals expire at the same time as Salah’s.

These are among the matters to be addressed once the appointment of Arne Slot as manager Jurgen Klopp’s successor is finalised.

Klopp appeared to have a heated exchange with Salah when he was waiting to be introduced as a second-half substitute in Saturday’s draw at West Ham United .

However, there has been no suggestion of internal concern about the incident and even if there was an issue between them it is fairly irrelevant given Klopp’s impending departure.

Salah has excelled once more in 2023-24, accumulating 29 goals in 49 appearances for club and country across all competitions.

Klopp tried to douse the flames but Salah's 'fire' poured petrol on them - what does the future hold?

(Justin Setterfield/Getty Images)

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David Ornstein joined The Athletic in October 2019 after 12 years as a sports journalist and correspondent at the BBC. In the role of Football Correspondent, he is responsible for producing exclusive and original stories and interviews, offering unique insight and analysis. He works across video, audio and the written word. Follow David on Twitter @ David_Ornstein

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Salah scores as liverpool beats tottenham 4-2 in the premier league.

James Robson

Associated Press

Liverpool's Mohamed Salah celebrates scoring his side's opening goal during the English Premier League soccer match between Liverpool and Tottenham Hotspur at Anfield Stadium in Liverpool, England, Sunday, May 5, 2024. (AP Photo/Jon Super)

LIVERPOOL – Mohamed Salah quickly put last week's sideline spat with Jurgen Klopp behind him by scoring first in Liverpool's 4-2 win against Tottenham in the Premier League on Sunday.

The sight of Salah arguing with his departing manager late on in Liverpool's 2-2 draw at West Ham last week dominated debate in the following days.

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JazakAllah, a simple educating medium to get to know how to perfect your deen.

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

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, a musafir is exempt from performing sunnah mu’akkaddah Salahs besides the two sunnats of Fajr. [1]

If a musafir leaves out the sunnah mu’akkadah salahs, he will not be sinful. If he performs the sunnah mu’akkadah salahs he will be rewarded.

According to the Hanafi madhab, every Salah must be performed at its appointed time whether one is a muqeem (non-traveller) or musaafir (traveller). [2]

However, a musafir may perform the two Salahs at their appointed times with a short duration in between, for example, he may delay his Zuhr Salah until just before Asr time. As soon as Asr time sets in, he may perform his Asr salah.

Likewise, he may delay Maghrib Salah until just before Isha time sets it. As soon as Isha time sets in, he may perform his Isha Salah.

And Allah Ta’āla Knows Best

Mizanur Rahman

Student, Darul Iftaa

Checked and Approved by, Mufti Ebrahim Desai.

[1] احسن الفتاوی، مفتی رشيد احمد لدھيانوی (المتوفی: 1422هـ)، ايچ ايم سعيد کمپنی، کراچی، پاکستان (4/71)

عنوان – سفر میں سنت پڑھنے کا حکم

حاشية ابن عابدين؛ رد المحتار على الدر المختار ت فرفور، محمد أمين بن عمر الشهير بابن عابدين (المتوفى: 1252هـ)، دار الثقافة والتراث، دمشق، سوريا (4/645)

العلائية: (ويأتي) المسافر (بالسنن) إن كان (في حال أمن وقرار وإلا) بأن كان في خوف وفرار (لا) يأتي بها هو المختار لأنه ترك لعذر تجنيس، قيل إلا سنة الفجر

الشامية: (قوله هو المختار) وقيل الأفضل الترك ترخيصا، وقيل الفعل تقربا. وقال الهندواني: الفعل حال النزول والترك حال السير، وقيل يصلي سنة الفجر خاصة، وقيل سنة المغرب أيضا بحر قال في شرح المنية والأعدل ما قاله الهندواني. اهـ. قلت: والظاهر أن ما في المتن هو هذا وأن المراد بالأمن والقرار النزول وبالخوف والفرار السير لكن قدمنا في فصل القراءة أنه عبر عن الفرار بالعجلة لأنها في السفر تكون غالبا من الخوف تأمل

حلبي صغير مختصر غنية المتملي في شرح منية المصلي، ابراهيم بن محمد بن ابراهيم الحلبي (المتوفي 956 هـ)، دار الصالح، القاهرة، مصر (ص:392-391)

ويرخص للمسافر ترك السنن وقيل لا والأعدل ما قاله الهندواني إن فعلها أفضل حالة النزول والترك أفضل حالة السير إلا سنة الفجر

[2] حاشية ابن عابدين؛ رد المحتار على الدر المختار ت فرفور، محمد أمين بن عمر الشهير بابن عابدين (المتوفى: 1252هـ)، دار الثقافة والتراث، دمشق، سوريا (2/568-564)

العلائية: (ولا جمع بين فرضين في وقت بعذر) سفر ومطر خلافا للشافعي، وما رواه محمول على الجمع فعلا لا وقتا (فإن جمع فسد لو قدم) الفرض على وقته (وحرم لو عكس) أي أخره عنه (وإن صح) بطريق القضاء (إلا لحاج بعرفة ومزدلفة) كما سيجيء

حلبي صغير مختصر غنية المتملي في شرح منية المصلي، ابراهيم بن محمد بن ابراهيم الحلبي (المتوفي 956 هـ)، دار الصالح، القاهرة، مصر (ص: 392)

ولا يجوز الجمع بين الصلاتين في وقت واحد سوى الظهر والعصر بعرفة والمغرب والعشاء بمزدلفة

This answer was collected from Askimam.org, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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Mo Salah transfer to Saudi back ON as Liverpool get eye-watering offer and club icon turns on star

L iverpool are reportedly in receipt of a new huge offer from Al-Ittihad for Mo Salah, which will be left on the table and giving Michael Edwards a major new dilemma over whether to sell their iconic star.

Salah has been nothing short of a revelation since signing for the Reds in a bargain £36.9m move from Roma in the summer of 2017. A major figure in the success Liverpool have enjoyed under the management of Jurgen Klopp, the Egyptian has blasted in a hugely-impressive 210 goals in just 346 games for the Merseysiders during his seven seasons at Anfield.

However, their talismanic star turns 32 this summer and, with just a year left on his deal, the two parties are approaching something of a crossroads. As their top earner on an estimated £350,000 a week, Edwards must decide if Salah is worthy of another new contract or whether the time is right to cash in and move the forward on while he still retains a hefty market value.

To that end, Salah has been the interest of long-standing links to Al-Ittihad, with the club Saudi Pro-League side having a club-record £150m offer for the Egyptian rejected at Klopp’s request last summer.

Their interest though has not waned and it’s been strongly reported they will launch another offer to try and convince Liverpool and Salah to make the move this summer. With Klopp on his way and leaving Anfield after the current Premier League season comes to an end, there are some who believe the time will also be right for Salah too to move on.

IN DEPTH : Six attackers Arne Slot could sign for Liverpool to fill potentially huge Salah void

Mo Salah: New massive bid on table for Liverpool to consider

However, trusted reporter David Ornstein revealed his belief earlier that Salah will stay at Anfield this summer and that Al-Ittihad may have to wait until summer 2025 when they can land the Egyptian on a free.

And with Paul Joyce of The Times echoing those claims, stating Edwards is a huge admirer of Salah and only sees him remaining as part of the set-up next season, it seems for all intents and purposes that the Egyptian’s lengthy association with the Reds is set to continue.

However, speaking on The Inside Track podcast , former Everton chief executive Keith Wyness, who now works as a football consultant, is adamant the Saudis remain determined to bring the Egyptian to the Gulf State this summer and claims a substantial fresh offer has been left on the table for Liverpool to consider.

“With one year left on his contract at 31, the numbers I’m hearing from Saudi sources are around £70m plus add-ons of around another £30m,” Wyness stated. “I believe those add-ons will be pretty achievable in the Saudi Pro League, in terms of goals and trophies.

“That’s the number we’re looking at, which gives them the magic headline number of £100m.”

Wyness added: “I think Liverpool would be right to cash in on him now.

“Part of the play for the Saudis is that the value of the TV rights would explode. Those rights are up for renewal right now.

“I think there’s one eye on the revenue streams, rather than just the football side of things.

“He’s the most recognised and favourite footballer from the Middle East. I think Liverpool should do it this summer. It’s a lot of money with just one year left, and it would be wise to take it right now.”

Graeme Souness turns heat up on ‘most selfish player ever’ Salah

Whether Liverpool do choose to ultimately accept the offer or not – and the noises we’re hearing at TEAMtalk is that Salah and Liverpool will continue together into next season – the pressure dial on the Egyptian has been firmly turned up by former Reds midfielder and manager Graeme Souness.

In something of a vitriolic attack on the Reds frontman, Souness has branded Salah as “the most selfish star I have ever seen”, claiming he “disappears” from tough games and can allow his side to get “bullied”.

“I believe Mohamed Salah is off and leaving Liverpool. He has been fabulous for Liverpool, but if he leaves to the Saudi Pro League then he’ll be the biggest star in that part of the world,” he said on the William Hill podcast , Three Up Front .

“He no doubt has an exceptionally large opinion of himself, and he’ll have been angry at not starting the game against West Ham last week. I think the situation with Jurgen Klopp was a reaction to only being brought on with 10 minutes to go – it was more Salah than it was Klopp in that confrontation.

“Salah is the most selfish player I have ever witnessed. Even prior to that game, whenever Klopp takes him off, he is never happy about it. That is what you want from your players, if you take them off on two goals, they should want to stay on to score a third. When Sadio Mane was there they’d fall out all the time.”

Souness has also criticised Salah for failing to put his body on the line when games are going against the Reds.

“When the going gets tough and another player puts it on him, Salah will disappear from a game,” Souness added. “Last season at Old Trafford, Lisandro Martinez went through him early on, and for the rest of the game Salah was looking over his shoulder for Martinez – he doesn’t like that side of the game. He’ll never get himself hurt.

DON’T MISS : Arne Slot told he will last ‘just two years’ as Liverpool boss with Belgian earmarked as successor

“It ties into the fact that in the last two weeks Liverpool have shown something that I didn’t think they were capable of, they’re getting bullied. It happened when they got beaten 3-0 at Anfield by Atalanta and it happened against Everton at Goodison Park not so long ago.

“Everton had too much passion and aggression and Liverpool got bullied again. You have to be mean and angry to play football, but for whatever reason that has gone completely from Liverpool’s game. That is the difference between winning and losing matches. As a Liverpool player, if there’s one game where you need to turn up with aggression and fight, it is against Everton. Of all the games not to turn up, to perform like that against Everton is unacceptable.”

Mo Salah will reportedly leave Liverpool for Saudi Arabia this summer

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COMMENTS

How to Pray When Travelling
With regard to joining prayers , it is permissible for a traveller to join Zhuhr and 'Asr, and Maghrib and 'Isha, at the time of the earlier or later prayer, depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every prayer on time. Based on that, you can join two prayers ...
Salah During Travel (Qasr)| IslamicFinder
4- How to do Taqseer (shortening of Prayers): During travel, only Salah with 4 Rakat Fardh is to be shortened, i.e. Dhuhr, Asr & Isha. Travelers should offer 2 Rakat instead of 4 Rakat of the mentioned Salahs. However, 2 Rakat Fardh of Fajr and 3 Rakat of Maghrib Salah must be offered in full as you cannot cut 2 or 3 Rakat Fardh Salah in half.
How Many Rakats for Salah When travelling?
Number of Rakats While Travelling: Fajr - 2 Fardh. Zuhr - 2 Fardh. Asr - 2 Fardh. Maghrib - 3 Fardh. Isha - 2 Fardh. With regards to the Sunnah and Nafl salat, the travellers had the choice as to whether or not this will be offered. It is advised once the traveller has settled that he should pray the Sunnah and Nafl prayers.
How to Perform Salah When Travelling
Therefore, Almighty Allah has offered us convenience to pray Salah during the travelling. You can perform Salah while traveling by shortening the rakats from 4 to 2 of Dhuhr, Asr and Ishaa prayers, and you can also combine the dhuhr with Asr, and Maghreb with Isha. If you can not find a proper place to perform the prayer, you can pray in a ...
Ruling on Shortening The Salah While Travelling?
Sunnah Mu'akkadah is the sunnah which should be followed, a person who abandons them is considered blameworthy. If you read the ayat in Surah An-Nisa you may believe that it made reference to shortening the salat only when travelling and there is a threat or danger to your life which is why it would be permissible for you to curtail your worship.
What Is Qasr Salah
How to Pray Qasar Salah: Allah (SWT) says in Surah 4, Ayah 101: "And when you travel in the land, there is no sin on you if you shorten your prayer….". It means that while traveling and while one is a certain distance away from one's hometown, one can shorten four Rakat fard prayers (Dohr, Asr, and Isha) to two Rakat prayers. It is a ...
How To Pray While Traveling In Islam: Step By Step To Pray ...
Learn how to pray while traveling in Islam. Join us for a practical and informative guide on how to maintain your Salah while traveling in Islam. Explore the...
Qasr Namaz
THE (QASR) SALĀH OF A MUSĀFIR. 1. When a person qualifies as a musāfir according to the Sharī‛ah he is required to offer two rak‛ahs for the Fard of Zuhr, ‛Asr and ‛Ishā' salāh. The other salāhs remain as normal. 2. More than two rak‛ahs should not be offered for the Fard of Zuhr, ‛Asr and ‛Ishā' salāh.
Salat During Travel (Salat al-Musafir)
The schools concur that the shortening (qasr) of prayers during travel is limited to the obligatory four-rak'ah prayers.Hence zuhr, 'asr and 'isha' prayers will be performed in two rak'ahs, like the morning prayer.The schools differ as to whether qasr is obligatory during travel or if there is an option between it and complete salat?. The Hanafis and the Imamis observe: It is obligatory and ...
Praying while Traveling: How?
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 ...
What Are the Basic Rulings of Prayer During Travel?
If you stay there for 15 days or longer, you are legally a resident there. When one is a traveler, it is mandatory (wajib) to shorten the obligatory four-rakat prayers (zuhr, 'asr and 'isha) to two rakats. One still prays the sunna prayers though, unless in the midst of a journey and in the rush of travel. If one is a traveler during the ...
MuslimSG
Without fulfilling all the conditions (Syarat) and the essentials (Rukun), the prayer would become invalid. 1) Facing the Qiblah while on a plane. Image source: AkuIslam. Scholars agree unanimously that the five obligatory (Fard) prayers should be performed whilst facing the Qiblah from the 'Takbiratul ihram' to the 'Salam'.
Traveller's Salah
Distance of Shar'ī journey. By Sharī'aĥ, a traveller is the person who has left his place of residence, i.e. city or village, with the intention of travelling 57½ miles (i.e. approximately 92 kilometres). (Derived from: Fatāwā Razawiyyaĥ, vol. 8, pp. 243; Baĥār-e-Sharī'at, vol. 1, pp. 740, 741)
Salah Whilst Travelling
According to the Ḥanafī school of thought, it is not permissible for a traveller to perform Dhuhr, ʿAṣr and ʿIshā as four Rakʿāt. Almighty Allah has instructed the traveller to shorten the prayer and this is obligatory without choice (Badāʾiʿ al-Ṣanāʾiʿ, 1: 91). There are certain traditions that suggest that the Prophet ﷺ ...
Sunnah prayers while travelling
Answer. In the name of Allah, the Inspirer of truth. The minimum distance of journey for a person to be deemed a traveller is 48 miles. When a person leaves their home city with an intention to travel this distance or further, they will be a considered a legal traveller, and thus it will be mandatory wajib for them to shorten their fard ...
Ruling on Shortening Prayers when Travelling
With regard to shortening prayers when travelling , this is a confirmed Sunnah which should not be forsaken. The Prophet (peace and blessings of Allah be upon him) shortened prayers during all his journeys, and it is not proven that he offered the prayers in full whilst travelling. But praying in congregation is obligatory for the traveller ...
Salah
Salah (Arabic: ٱلصَّلَاةُ ... Exclusively when traveling, a Muslim may shorten the Zuhr, Asr, and Isha prayers, which normally consist of 4 rak'a, to two. This is known as qasr. Supererogatory salah. Muslims may perform supererogatory salah as an act of worship at any time except the times of prohibition.
Hadith on Salat: Sunnah to shorten prayer during travel
Muwarriq al-'Ijli reported: He asked Ibn Umar, may Allah be pleased with him, about prayer during travel. Ibn Umar said, "Two cycles, two cycles. Whoever opposes the Sunnah has disbelieved.". Source: Muṣannaf 'Abd al-Razzāq 4281. Grade: Sahih (authentic) according to Ibn Hajar.
Is Combining Prayers when Travelling Permissible?
Source: Islam Q&A. 1- It is permissible to combine Dhuhr and `Asr prayers, and Maghrib and `Isha', for one who is travelling. It is also permissible for any traveller to combine prayers whether he has made a stop or is on the road. 2- It is permissible to pray `Asr in the train whilst sitting according to the majority of scholars if you ...
Mo Salah and Jurgen Klopp: Liverpool forward appears to clash with
Manager and forward clash as Mo Salah was waiting to come on as a second-half substitute at The London Stadium; Liverpool drew 2-2 with West Ham to leave their title hopes in tatters; Carra ...
Qada of missed Salah whilst travelling
بسم الله الرحمن الرحیم. Answer. If a traveller misses Ẓuhr, ʿAṣr or ʿIshāʾ Ṣalāh whilst travelling and enters his home town after the Ṣalāh time has ended, he will make qaḍāʾ of two rakʿat. قال محمد في الأصل (١/٢٣٤): قلت: وكذلك لو أن مسافرا دخل في وقت الظهر ...
Liverpool: Mohamed Salah 'out of order' in Jurgen Klopp clash
Updated 30 April 2024. Mohamed Salah was "out of order" for arguing with Liverpool manager Jurgen Klopp on the touchline during Saturday's 2-2 draw at West Ham United, says former Premier League ...
Mohamed Salah in extraordinary touchline row with Jurgen Klopp: 'If I
Mohamed Salah warned there would be "fire" if he discussed in depth his extraordinary touchline row with Jurgen Klopp that broke out when the great Liverpool goalscorer prepared to come on at ...
Liverpool expect Mohamed Salah to stay this summer
Apr 29, 2024. 227. Liverpool fully expect Mohamed Salah to stay this summer and are planning on the basis of him being part of their squad for next season. The 31-year-old attacker is approaching ...
Salah scores as Liverpool beats Tottenham 4-2 in the Premier ...
Mohamed Salah quickly put last week's sideline spat with Jurgen Klopp behind him by scoring first in Liverpool's 4-2 win against Tottenham in the Premier League.
Can I join my Salahs together whilst travelling?
According to the Hanafi madhab, every Salah must be performed at its appointed time whether one is a muqeem (non-traveller) or musaafir (traveller). [2] However, a musafir may perform the two Salahs at their appointed times with a short duration in between, for example, he may delay his Zuhr Salah until just before Asr time.
Mo Salah transfer to Saudi back ON as Liverpool get eye-watering ...
L iverpool are reportedly in receipt of a new huge offer from Al-Ittihad for Mo Salah, which will be left on the table and giving Michael Edwards a major new dilemma over whether to sell their ...