A traveller is
allowed to shorten his prayer as long as he is on a journey, on the condition that
he does not intend to permanently reside there. This is the view of al-Hasan,
Qataadah, Ishaaq, Ibn Taymiyah and others. This opinion is based on the
following narrations:
Ibn ‘Abbaas
said: “The Prophet (sallallaahu alayhi wa sallam) stayed in a place for
nineteen days and shortened his prayers. As for us, if we travel for nineteen
days, we shorten our prayers. If we stay longer than that, we complete the
prayers.”[1]
Jaabir said: “The
Prophet stayed at Tabook for twenty days, shortening his prayer (all along).”[2]
According to
them, these narrations indicate that the reality of a traveller is not
related to a specific duration; rather the Prophet (sallallaahu alayhi wa
sallam) shortened his prayers for nineteen days and twenty days because he was
a traveller.[3]
Shaykh ‘Aadil bin Yoosuf said, “On the basis of this,
the view that a traveller remains a traveller regardless of whether he intends
to stay for more than four days or twenty days or less than that or more than
that is one of the preponderant views.”[4]
After mentioning
the opinions of the major schools of thought on this issue, Shaykh Muhammad bin
Saalih al-‘Uthaymeen stated, “There are other solitary views like the
opinion of Ibn ‘Abbaas (may Allaah be pleased with both of them) that if a
person intends to stay for nineteen days, he should shorten his prayer but he
should not shorten his prayers if he exceeds that.”
“However, if we
go back to what the apparent meaning of the Qur’aan and Sunnah necessitates, we
would realize that the view of Shaykh al-Islaam (may Allaah have mercy on him)
[and others] is the correct view; which is: a traveller remains a traveller
regardless of whether he intends to stay for more than four days or less. And this
is due to the generality of the proofs establishing this concession for a
traveller without limitation. Allaah has neither limited in His Book nor His
Messenger [in the Sunnah], the duration in which the state of being on a journey
ceases.”[5]
Benefit:
According to
the Maalikee, Shaafi’ee and Hanbalee schools of thought, if a traveller stays
in a town without intending to reside there, but he does not know when he will
live and when he will fulfil his needs therein, it is allowed for him to continue to shorten
his prayers. This is based on the actions of some of the pious predecessors. For
example, ibn Umar stayed in Azerbaijan for six months, as there was snow
blocking the pass, and he would pray two rak’aat[6]
and that of Masrooq who shortened his prayers for two years.[7]
[1] Saheeh al-Bukhaaree
[2] Aboo Daawood
and classified saheeh by an-Nawawee and al-Albaanee. See al-Irwaa 574
[3] Refer to
Saheeh Fiqh as-Sunnah, vol. 1, p. 485
[4] See Tamaamul-Minnah
fee Fiqh al-Kitaab wa Saheeh as-Sunnah, vol. 1, p. 444
[5] Refer to Sharh
al-Mumti’, vol. 2, p. 270
[6] The chain is saheeh;
see al-Irwaa 577
[7] Refer to
Saheeh Fiqh as-Sunnah, vol. 1, 486
