For How Long Should a Traveller Shorten his Prayer?

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]

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[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