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How Should I Understand the Distance of Travel When It Comes to Prayer?

Answered by Ustadh Sufyan Qufi

I have a question regarding travelers’ prayers as described in Shurunbulali’s Maraqi al-Sa‘adat. I have read various answers regarding this in Seekers, but I am not confident in my understanding. He writes (paraphrased) that certain rulings take effect when a minimum travel of three days on a camel is done. Later, he writes, traveling at a medium pace to a place he will reach in at least three days.

My question is if we interpret the above as ANY form of travel (plane, train, etc.) at ANY pace (the trip to the airport is slower than the plane ride itself) longer than 77 km?

I will be traveling to Bangladesh in a 2-day journey (less than three days)

In the name of Allah, Most Compassionate, Most Merciful,

I pray this finds you in the best of states.

Yes, what counts is the distance, regardless of the means of transportation used or the pace of this travel. [Shurunbulali, Maraqi al-Falah]

When you start a journey covering 77 km or more, it becomes mandatory (wajib) to shorten your prayers. [Shurunbulali, Nur al-Idah]

In order to calculate this distance, scholars have chosen the average mode of transportation and pace available to humanity as a whole, regardless of the historic era, which is the pace of a camel when used in a caravan.

They choose the average and not the fastest (like a plane) or the slowest (like a cart) because the Messenger of Allah (Blessings and peace be upon him) has said: “The best of the matter is the moderate one.”  [Bayhaqi]

And Allah knows best. Wassalam [Ustadh] Sufyan Qufi Checked and Approved by Shaykh Faraz Rabbani

Ustadh Sufyan Qufi  is an advanced seeker of knowledge, originally from Algeria, who grew up in France. He began searching far and wide for answers to the fundamental questions of life and was disappointed at the answers he found. Then, he connected with various traditional teachers and gradually connected with SeekersGuidance. He embarked on his journey of learning through the various teachers at SeekersGuidance, including his mentor, Shaykh Faraz Rabbani. He studied numerous texts in Islamic Law, Theology, Hadith, and other areas with Shaykh Faraz Rabbani and other teachers, including Shaykh Abdurrahman al-Sha‘ar, Shaykh Ali Hani, and others. He is an active instructor at SeekersGuidance and answers questions through the SeekersGuidance Answers Service.

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Section I: How Travellers Pray

Firstly: How to shorten prayers Shortening prayers is the opposite of completing them, and it is to pray a four-unit prayer as two units. Secondly: Shortening prayers when travelling It is generally legislated to shorten four-unit prayers when travelling. [519] An exception is when a traveller prays behind a resident, in which case shortening prayers is not legislated. Consensus on this was related by Ibn al-Mundhir, Ibn `Abd al-Barr, Ibn Rushd, Ibn Qudamah, al-Nawawi, and Ibn Taymiyyah. Thirdly: One who travels in order to take a dispensation It is not permissible to travel for the purpose of taking dispensations when travelling, such as breaking the fast in Ramadan and shortening prayers. Whoever initiates travel for this purpose is not permitted to take dispensations. This is explicitly mentioned by Shafi`i and Hanbali jurists, and it is the position of choice of Ibn al-Qayyim and Ibn `Uthaymin. Fourthly: Prayers that are not shortened Shortening the fajr and maghrib prayers is not legislated. Consensus on this was related by Ibn al-Mundhir, Ibn Hazm, Ibn `Abd al-Barr, Ibn Battal, and al-Nawawi. Fifthly: Ruling of shortening prayers It is sunnah to shorten prayers when travelling. This is the position of the majority: the Malikis, Shafi`is, and Hanbalis. It is the position of most scholars of the Salaf and Khalaf. Sixthly: Conditions for shortening prayers  that the distance of travel be sufficient How far one must travel to shorten prayers Scholars hold various positions on how far one must travel in order to shorten prayers. The strongest positions are two: The first position: The distance one must travel in order to shorten prayers is four bareeds (approximately 88 km). This is the position of the majority: the Malikis, Shafi`is, and Hanbalis. It is the position of some of the Salaf, Abu Yusuf the Hanafi, and is the position of the jurists among the Hadith masters. It is the position of choice of Ibn Baz. The second position: Shortening prayers is valid in every journey, whether long or short, without a specific limit – as long as it is referred to as ‘travelling’. This is the position of the Zahiri school and some Hanbalis. It was chosen by Ibn Qudamah, Ibn Taymiyyah, Ibn al-Qayyim, al-Shawkani, al-Shinqiti, and Ibn `Uthaymin. - Being unsure of the distance travelled: Whoever doubts whether or not he has travelled a distance that permits shortening prayers does not shorten them. Rather, he is obligated to complete them. Hanbali jurists have explicitly mentioned this. It is also the apparent position of the Maliki school. Al-Shafi`i has explicitly mentioned this. - Ruling of a wanderer with no particular destination: A condition for shortening prayers is that one intend travelling a distance that permits it. If one is merely wandering about while lost or in search of a need without intending traveling a distance that permits shortening prayers, he may not shorten prayers. This is by agreement of the four schools of jurisprudence.  - Not intending becoming a resident when travelling: How long one may intend to stay in a locale before becoming a resident Scholars have differed over the period of time which renders one a resident if he intends it. They did so according to many views, the strongest of which are three: [520] The cause of difference in the matter is what Ibn Rushd said: “It is an issue that has not been explicitly elucidated in Law.” Bidayat al-Mujtahid (169/1) The first: A traveller does not shorten prayers if he intends staying in a locale for four or more days. [521] Hanbalis are of the position that if he intends residing in the same place for more than four days, his travels are interrupted. Ibn Taymiyyah is of the position that what matters when defining residency is `urf. This is the position of the Maliki [522] According to them, he does not count the day of arrival unless he arrived before dawn. As for the day of departure, if he intends to leave before sunset, there is no problem in not counting it. As for if his intention is to leave after sunset and before `isha’, then it appears that he would not count it in this case as well. and Shafi`i [523] However, they do not count the days of arrival and departure. schools, and one narration from Ahmad. [524] Ibn Taymiyyah took this as the position of choice out of precaution. It is the position of some of the Salaf out of caution. The second: A traveller may shorten his prayers if he resides in a locale for nineteen days. If he increases upon that, he completes the prayers. This is the position of the Shafi`is, the chosen position of Ibn al-Mulaqqin, the spoken position of Ibn `Abbas, Ishaq ibn Rahawayh, and al-Tirmidhi. The third: There is no specified time limit for shortening prayers so long as one does not intend residency or settling down. [525] Residency (iqamah) in a place is staying therein. Residency for the traveller is intending to remain in some locale for a period of time other than his own. Settling down (istitan) is when one has resolve to reside in a locale other than one’s own for a period of time. One’s settlement (watan) is any place one recites and settles in. This is the position Ibn Taymiyyah, Ibn al-Qayyim, Ibn Sa`di, and Ibn `Uthaymin. - Waiting for a need to be fulfilled without intending residency: Whoever waits for a need to be fulfilled without intending to become a resident may shorten prayers no matter how long he stays in that locale. This is by agreement between the four schools of jurisprudence. - A navigator whose family is with him but does not intend residency: A navigator [526] i.e. The captain of a ship. is a traveller and may shorten prayers even if his family is with him as long as he is not close to his homeland. This is the position of the majority: the Hanafis, Malikis, Shafi`is, and Dawud al-Zahiri. - That the journey be permissible: Scholars hold two positions regarding taking dispensations when travelling for an act of disobedience: The first position: A condition of taking dispensations related to travelling – such as shortening prayers and breaking the fast in Ramadan – that the journey be permissible. If one travels for the purpose of disobedience, then it is not permissible to take dispensations. This is the position of the majority: the Malikis, Shafi`is, and Hanbalis. The second position: Every traveller may take the dispensations related to travel regardless of whether the journey is permissible or an act of disobedience. This is the position of the Hanafi school, one narration from Malik, and a group of the Salaf. It is the position of choice of Ibn Hazm, Ibn Taymiyyah, al-Shawkani, al-Sa`di, and Ibn Baz. It is supported by Ibn `Uthaymin.  - Leaving one’s homeland: It is a condition for shortening prayers that one have left the residences of his homeland, departed from its buildings, and left them behind him. [527] It is permissible to act upon the dispensations granted to travellers in the airport if it is outside of city limits. As for if the airport is within city limits, then this is not permissible until the plane takes off and is departs from the city’s urban developments. This is by agreement of the four schools of jurisprudence. Seventhly: Prayer time entering during travel It is not a condition for shortening prayers that the prayer time begin after one begins his travels. One who travels after a prayer time has entered may shorten prayers. This is the position of the majority: the Hanafis, Malikis, Shafi`is, and one narration from Ahmad. Eighthly: Starting the prayer as a resident and completing it as a traveller One who starts the prayer as a resident and then travels must offer the prayer to completion. Consensus on this was related by al-Mawardi and al-Nawawi. Ninthly: Starting the prayer as a traveller and completing it as a resident One who starts the prayer as a traveller and then becomes a resident must offer the prayer as a resident. [528] An example of this is when one starts praying on a ship in one locale, then the ship embarks and leaves that locale behind while one is praying. Similarly, if one starts prayer in a plane as a resident and then the plane takes off while he is praying. This is explicitly mentioned by Hanafi, Shafi`i, and Hanbali jurists. Tenthly: Intending shortening prayers Scholars are of two positions regarding whether intending shortening the prayer is a condition: The first position: Intending shortening the prayer during the opening Allahu Akbar is a condition for the permissibility of shortening it. This is the position of the Shafi`i and Hanbali schools, one of two positions of the Malikis, [529] This condition on the intention of shortening prayers, according to this position, is for the first prayer shortened. and the majority of jurists. The second position: Shortening prayers does not require an intention. This is the position of the Hanafis, [530] This is because it is fard according to them to shorten prayers when travelling. In reality, it is not shortening prayers, but completing them. one of two positions among Malikis, a narration from Ahmad, and the position of choice of Ibn Taymiyyah and Ibn `Uthaymin. Eleventhly: Making up prayers missed while travelling as a resident, and vice versa  making up a prayer missed as a resident while travelling Whoever misses a prayer as a resident makes it up in completion when travelling. Making up a prayer missed as a traveller while residing Scholars are of two positions regarding one who misses a prayer while travelling and makes it up while residing: The first position: One who misses a prayer when travelling makes it up as a shortened prayer when residing. This is the position of the Hanafi and Maliki schools, al-Shafi`i’s old position, the position of Sufyan al-Thawri, and the position of choice of Ibn `Uthaymin. The second position: One who misses a prayer when travelling makes it up as a complete prayer when residing. This is the soundest position of the Shafi`i school and the position of the Hanbali school and Dawud al-Zahiri. It is the position of choice of Ibn Baz. Twelfthly: A traveller praying behind a resident imam If a traveller prays behind a resident imam, he offers the prayer to completion. This is by agreement of the four schools of jurisprudence. [531] There is a difference of opinion among Malikis. Does he have to repeat his prayer after completing it behind a resident? Thirteenthly: A traveller praying behind an imam who might be a resident or a traveller Scholars hold two positions regarding a traveller praying behind an imam who be a resident or a traveller: The first position: If a traveller prays behind an imam who might be a traveller or a resident, he is obliged to offer his prayer to completion. This is the position of the Shafi`i and Hanbali schools. The second position: He completes his prayer if the imam does so, but if the imam shortens his prayer, then the follower is not obliged to complete his  prayer. This is one position according to Shafi`is and was chosen by Ibn `Uthaymin. Fourteenthly: Optional prayers when travelling  unconditional optional prayers when travelling Offering unconditional optional prayers when travelling is legislated. Consensus on this was related by al-Nawawi and Ibn Muflih.  - The two units before fajr and witr when travelling: The two units of sunnah prayer before fajr and the witr prayer are offered when travelling. This is by agreement of the four schools of jurisprudence.  - Other rawatib sunnahs when travelling: It is not sunnah to offer other rawatib sunnah prayers when travelling, other than the two units before fajr and the witr prayer. Many Hanafi sheikhs hold this position. It is the position of choice of Ibn Taymiyyah, Ibn al-Qayyim, and Ibn `Uthaymin. The Permanent Council issued its verdict according to this position.  - Offering the witr prayer while riding during travel: It is permissible to offer the witr prayer while riding during travel. This is the position of the majority: the Malikis, Shafi`is, Hanbalis, Dawud, and the majority of scholars from the Companions and those after them.  - Facing the qiblah when offering optional prayers while riding during travel: This has been covered in the section on offering additional prayers when travelling.

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number of rakats For traveller

Posted by Ahmed Abdulla | Prayer

A common question which is often asked while travelling is (1) Can I shorten the prayer while travelling, (2) if yes, how many rakats should I pray for Salah?

We have answered (1) in detail and you can see the discussion on Shortening and combining prayer while travelling .

The summary:

• Yes it is both mentioned in the Quran and is the Sunnah of the Prophet, peace and blessings upon him, to offer the shortened prayer while travelling.
• The conditions are you are travelling outside your city or beyond 88km and you plan your stay to be less than fifteen days (according to Hanafi Fiqh). If for unforeseen circumstance, you are compelled and stuck there you can continue offering the Qasr salat as long as your unable to return. This can be weeks, months or years.

With regard to the number of rakats offered for Salah we will answer it here.

It was narrated that ‘Umar said: “The prayer for jumu’ah is two rak’ahs, and for Al-Fitr is two rak’ahs, and for An-Nahr is two rak’ahs, and for traveling is two rak’ahs, complete and not shortened, on the tongue of the Prophet (ﷺ).” Grade: Sahih (Darussalam) Reference: Sunan an-Nasa’i 1440

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).” Grade: Sahih (Darussalam) Sunan Ibn Majah

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.

Some scholars are under the opinion that Fajr sunnah and Witr prayer should be prayed even during the stay or travel as it’s strongly emphasized. There is no shortening of the Nafl, Maghrib or Fajr Salat.

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.

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19 Comments

Jazakallah very helpful.

Jazaqah llahu khaira, I used to pray all the raqaa as the way their when I’m traveling but ,,rightnow I understand the number of raqaa And if possible may you please create the group for whatsup because in my side my phone can’t access an email

Jazak Allah Khair, very useful information

https://www.youtube.com/watch?v=P7RHDzp_kQw Please write “in shaa Allah” properly. Reference is the link above.

Asalamuwalaikum, 2 questions please 1) i regularly go to visit my inlaws who live 100km away from my home. I usually visit for 1 week. Whilst there can i shorten my prayers as i am considered a traveller? 2) can i join my prayers for example asr with with zuhr and isha + witr with my maghrib salah? Is this permissable? I appreciate your comments and thoughts.

I travel for a month can I conflict may prayer

Assalaamu alaikum,

I read this article while I was traveling by plane. Prayed Isha with thus guidance.

Jazākallahu khairuh

Very useful information. JK!!

Mashaallah thank you

: Assalamualaikum wa Rahamatullahi wa barakatuh.Iam working 140km to my hometown(Nellore) .There I am staying 30 days and above .Then I come back to my home for3 or 4 days and go back to my job.At my job place(medarametla,Ongole) I prayed full rakat of zohar, asar, and isha.But now my job place was changed to more 40km(chilakaluripet).There I am working for 3 or 4 days and comeback to original job place (Medarametla)her I am working for 2 or 3 days and go back to previous work place (chilakaluripet).This will happened continuously. How I perform my namaz in above mentioned places is in Medarametla and in Chilakaluripet.Now I am praying khasar namaz in two places. And when to my hometown I pray full namaz.please kindly give me answer as quickly as possible.

If every almost two weeks or three weeks I travel to my mother’s home am I supposed to shorten my Salah for almost 3days or just because that’s where I was born it’s like my home am also supposed to pray all the 4 rakats in full thanks

Jazakallah khayran very useful.

Salaams . Why should we pray nafl and sunnah as a traveller , when we shortened our fardh salaah and fardh is more imp than sunnah and nafl.

Just need to ask for how many jumma rakats while travelling

When praying in masjid When not praying in masjid

Informative!

We can observe travel rakkah for how many days?

is when you travel more than 50 MILE

Jazakhallah very useful to know how many rakaats to pray If you’re a traveller

I’m traveling for 21 days overseas. I already know it is more than 15 days. During travel to destination I made the kasr (shortened) but upon arrival I started as normal thiugh I was exhausted and it was difficult to pray the normal length with sunnahs and nafils (i.e, complete namaz). Could I have done the shortened prayer for 15 of the 21 days or I’m correct in starting off the complete prayers upon arrival. I realize Allah has offered flexibility and ease in our madhhab, but I’m unclear about this matter.

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Shurooq is the time of sunrise, the time when the upper limb of the sun just starts to appear above the horizon. This marks the end time for Fajr (morning) prayer.

The term Qiyam-ul-layl , in the most literal sense, means to stand during the night. It is a voluntary prayer which is offered between the time of Ishaa prayer and the Fajr prayer (before dawn). But the most preferred time is before sunrise, in the last third of the night. For more information, read our article on qiyam.

The difference between Standard and Hanafi (Juristic Methods)

The only difference is in the Asr prayer. In the standard method (which is used by Imamas Shafii, Hanbali, and Maliki) the Asr prayer time starts when the shadow of an object is equivalent to its height, whereas in the Hanafi method the Asr prayer time starts when the shadow of an object is twice its height.

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Latitude and Longitude

To calculate the prayer times for a given location, we need to know the latitude and the longitude of your current city or town, along with the local timezone for that location. IslamicFinder is detecting longitude, latitude and timezone of your current city or town automatically. If you face any difference in prayer timings according to your current location then please confirm these latitude and longitude first. You can also use our '€˜Change Settings€™' option to change latitude, longitude and timezone of your current location. You can find this option of 'Change Settings' from Top Search bar setting link on right side or from today prayer times card.

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Prayer Times and Qibla Direction in

Prayer times in Moscow

• September 2024

Calculation Method:

Sun,29 Sep 2024

• Sunrise 6:29
• Dhuhr 12:20
• Maghrib 18:10
• Isha'a 19:51

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Prayer Times in Moscow

September 29, 2024

Rabi-Ul-Awwal 25, 1446

Standard (Shafi, Hanbli, Maliki)

MWL - Muslim World League

Fajr 18  degrees, Isha 17 degrees

55.7522222 , 37.6155556

Europe/Moscow

Timezone offset: UTC3

Accurate Moscow Prayer Times, Moscow City Russian Federation: Easy MWL - Muslim World League Method & Standard (Shafi, Hanbli, Maliki) Juristic Asr Calculation

Effortless calculation methods, time zone & geographical coordinates.

Utilizing the Europe/Moscow, Moscow Moscow City sits at a 3:0 hour difference from UTC, with a latitude of 55.7522222 and longitude of 37.6155556.

Daylight Saving Time

Keep track of prayer times in daylight saving time. with eSalah while on the go, ensuring convenience for the Muslim faithful in Moscow, Moscow City, Russian Federation.

Prayer times in other locations in Russian Federation near Moscow City

Monthly prayer times moscow, today's prayer times in novyye cheremushki russian federation.

Calculation Methods & Juristic Method for Asr

Prayer times were calculated using the MWL - Muslim World League method and Standard (Shafi, Hanbli, Maliki) juristic method for Asr. Check Moscow Moscow City in Russian Federation namaz times effortlessly with eSalah.

Prayer Duration Breakdown

• Duration between Fajr and Sunrise is: 2 hours, 5 minutes
• Duration between Sunrise and Duhur is: 5 hours, 51 minutes
• Duration between Duhur and Asr is: 3 hours, 1 minute
• Duration between Asr and Maghrib is: 2 hours, 48 minutes
• Duration between Maghrib and Isha is: 1 hour, 57 minutes
• Duration between Fajr and Maghrib is: 13 hours, 45 minutes
• Duration between Fajr and Isha is: 15 hours, 42 minutes

Fasting Duration on Rabi-Ul-Awwal 25, 1446, (September 29, 2024)

The fasting duration in Moscow on Rabi-Ul-Awwal 25, 1446, (September 29, 2024) is as follows:

• Duration between Fajr and Maghrib: 13 hours, 45 minutes

Shurooq signifies the sunrise time when the upper edge of the sun just begins to peek over the horizon. It also marks the conclusion of the time for Fajr (morning) prayer.

The term Qiyam-ul-layl , literally translates to 'standing during the night.' This voluntary prayer is typically offered between the time of the Ishaa prayer and the Fajr prayer (before dawn). However, the most ideal time for this prayer is in the final third of the night, just before sunrise. For a more comprehensive understanding, please read our article detailing qiyam.

The difference between Standard and Hanafi (Juristic Methods)

The only distinction lies within the timing of the Asr prayer. According to the standard method, followed by Imams Shafii, Hanbali, and Maliki, the commencement of the Asr prayer is marked when an object's shadow equals its height. Conversely, according to the Hanafi method, the onset of the Asr prayer time is signaled when an object's shadow is twice the size of its height.

Daylight Saving Time (DST) involves advancing the clocks by one hour from the standard time throughout the summer months, then reverting to the original time in the fall. This practice aims to optimize the utilization of abundant natural daylight. eSalah seamlessly adjusts for daylight savings in real-time, in line with your geographical location.

Latitude and Longitude

To generate accurate prayer times for a specific location, it is essential to know the location's latitude, longitude, and local timezone. eSalah simplifies this process by automatically detecting these parameters for your current city or town. If you perceive any discrepancies in prayer timings based on your current location, we recommend confirming the latitude and longitude first. Additionally, you can adjust these details using our "Change Settings" feature. This allows you to update the latitude, longitude, and timezone of your present location. You can access this feature by clicking on the "Settings" link located in the top search bar on the right-hand side, or directly from the "Today Prayer Times" card.

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Home » Hanafi Fiqh » DarulIftaBirmingham » Method of Hanafi Salah

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Method of Hanafi Salah

Answered by  Molana Eunus Ali

Question:

Assalaam alaikum,

What is the method of Salah in Hanafi mathab? I know how to pray but i want to be sure that i am offering salah correctly or not.

JazakAllah

Answer:

The method of Salah according to the Hanafi school of thought is as follows:

• To raise both hands until the thumbs are parallel to the earlobes whilst saying the takbir (Allahu Akbar).
• To place the right hand over the left, beneath the navel.
• To recite the thanaa ( Subhaanak allaahumma wa bihamdika wa tabaarak asmuka wa ta’aala jadduka walaa ilaaha ghayruk )
• To recite the ta’awuzh ( A`ūdhu billāhi min ash-shaitāni r-rajīm )
• To recite the tasmiyyah ( Bism’Illaha’Rahmani ‘Raheem )
• To recite Surah Fatihah.
• To recite a Surah or 3 verses from any Surah .
• To say the takbir and perform the ruku’ (bowing position).
• the hands should be placed on the knee,
• the fingers should be left open wide,
• the back should be made straight,
• the head should not be raised or lowered, rather synced with the back ,
• to recite subhaana rabbi al-‘azim  (at least 3 times)
• To rise up from ruku’ whilst saying samiallah huliman hamida, Rabbanaa Lakal Hamd.
• To stand up straight with the hands placed by the side.
• To say the takbir whilst proceeding towards sajdah (prostation):
• Rest hands on the ground
• Place the face between the hand
• The nose and the forehead should be placed on the ground
• Arms should be widened that the armpits open up and both elbow and forearm must not touch the ground.
• Thighs should be separated from the stomach
• Toes should be faced towards the Qiblah
• To recite subhanna rabbiyal-a’la (at least 3 times)
• To sit up whilst saying the takbir .
• To say the takbir and perform sajdah (following the method mentioned in number 10).
• To rise from sajdah until standing up straight (taking support from the ball of the feet, no support should be taken from the ground using the hands) whilst saying the takbir .

This completes the first Rak’ah .

• The second Rak’ah will be carried out in the same manner as the first rak’ah, except the thanaa will not be recited.
• Upon completing the second sajdah in the second rak’ah, the left foot will be laid down flat and will be sat on whilst the right foot will be kept erect and the toes will be facing the Qiblah
• The hands should be placed on the thighs
• To recite the tashahud ( At-Tahiy-yatu lil-lahi was-salawatu wat-tay yibatu, As-Salamy ‘alika ay-yuhan-nabiy-yu wa rahma tullahi wa barakatu, As salamu ‘alayna wa ‘ala ‘ibadil-la his-saliheen , Ash hadu al la ilaha illal lahu, wa ash hadu an-na Muhammadan ‘abduhu wa rasuluh ).
• To recite the salat was salaam/durood ( Allahumma salli ala Muhammad, Wa ala ali Muhammad, Kama sallayta ala Ibrahim, Wa ala ali Ibrahim, Innaka hamidun majid Allahumma Barik ala Muhammad Wa ala ali Muhammad Kama, barakta ala Ibrahim, Wa ala ali Ibrahim Innaka hamidun majid )
• To recite the dua Allahumma inni zalamtu nafsi zulman kathiran wala yaghfirudh-dhunuba illa anta, Faghfirli maghfiratan min indika war-hamni, innaka antal Ghafur-Rahim
• To say salaam by turning the head to the right and then to the left saying assalamualaikum warahmatullah. This will conclude the salah.

Note:-

If performing more than 2 rak’ah, after the tashahud the person will stand back up to the standing position and perform the remainder of the rak’ah like the first 2 rak’ah. The salah will then be concluded as mentioned above.

(Mukhtasarul Quduri, Page 68-78. Maktabatul Bushra)

The salah of a woman will be in the same manneras mentioned above with the following exception:

• When commencing the salah the hand will be raised up to the shoulders.
• The right palm will be placed on top of the back of the left hand beneath the chest.
• When going to ruku’ the back will not be completely straightened, rather the person will slightly lean forward so that the hands can reach the knee.
• The fingers will be closed (not left wide open) in ruku’.
• The limbs will be kept close to the body during the ruku’ and sajdah (whereas men will spread their limbs).
• In sajdah the forearms will be placed on the ground (whilst the men will keep them lifted).
• In the sitting position, the women will sit on their buttocks whilst both legs will be placed on the right side.
• The Muslim women will adopt the most concealing method in salah.

(Raddul Muhtar, Volume 2, Page 211. Darul Kutubul Ilmiyyah)

Only Allah Knows Best

Written by Molana Eunus Ali

Checked and approved by Mufti Mohammed Tosir Miah

Darul Ifta Birmingham

This answer was collected from DarulIftaBirmingham.co.uk , which is run under the supervision of Mufti Mohammed Tosir Miah from the United Kingdom.

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Minimum Distance for Shortening Prayer

Publication : 29-08-1997

Views : 221172

What is the distance which, once one has set out for it, allows one to shorten the prayer?

Summary of answer

Praise be to Allah.

The majority of scholars comprising the Malikis and the Shafi’is and the Hanbalis have taken the opinion that the recognized distance for one who has undertaken its travel in shortening the prayer is four burud (an antiquated unit of distance), which is two average day's travel by heavily-loaded camels (equivalent to 88.7 km in distance). 

Among what they have quoted as evidence is what was authentically (sahih) narrated by Ibn ‘Umar and Ibn ‘Abbas (may Allah be pleased with them) that they used to shorten the prayers and break fasting at a distance of four BURUD. 

This quoted distance is approximate and not exactly limited as per the majority of scholars, and thus what is slightly less is exempted as well.

Some scholars including Ibn Qadamah and Shaykh Al-Islam Ibn Taymiyyah and his pupil Ibn al-Qayyim have taken the opinion that all that is referred to as travel in practice and in language, and requires preparation of provisions as well as rest and similar things, falls under the licenses of shari'ah such as the shortening of the prayer and breaking the fast of Ramadan. 

Their pretext and justification is the generalization in the wording referring to the shortening of the prayer as it appears in the Quran and sunnah, as in the example of Surat al-Nisa, verses 4:101-102:

"When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers may attack you: for the unbelievers are unto you open enemies. When you (O Messenger) are with them, and stand to lead them in prayer, let one party of them stand up (in prayer) with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear. And let the other party come up - which has not yet prayed - and let them pray with you, taking all precautions, and bearing arms: the unbelievers wish, if you were careless of your arms and your baggage, to assault you in a single rush. But there is no blame on you if you put away your arms because of the inconvenience of rain or because you are ill; but take (every) precaution for yourselves. For the unbelievers Allah has prepared a humiliating punishment."

And in the following hadith: Al-Tirmidhi, hadith 2960: Ya'la bin Umayyah said: I said to `Umar ibn al-Khattab "Verily Allah has said ' if you shorten your prayers, for fear the unbelievers may attack you' and now the people feel secure." 'Umar said, "[Indeed] I wondered the same thing you are wondering, so I mentioned it to the Prophet (peace and blessings be upon him) and he said '[It is] a charity that Allah has bestowed upon you so accept His charity.' " (Abu 'Isa said this hadith is hasan sahih.)

Al-Tirmidhi, hadith 453: Umayyah ibn ‘Abdullah ibn Khalid ibn Asid said to Ibn `Umar, "How can you shorten the prayer when Allah the Almighty has said, 'there is no blame on you if you shorten your prayers, for fear' ," so Ibn `Umar said, "O son of my brother, verily the Prophet (peace and blessings be upon him) came to us when we were misguided, so he taught us, and among what he taught us was that Allah the Almighty has ordered us to pray two raka'ahs during travel." (Al-Shu'aithiy said that al-Zuhriy used to relate this hadith via ‘Abdullah ibn Abu Bakr.)

The verse expresses the permission for shortening the prayer for one who travels without specifically restricting the distance . Thus the Quran and sunnah mention "travel" and do not differentiate a particular travel from another, and as such if one travels via air for one hour without any burden or hardship it would be permissible for him or her to shorten the prayer and break the mandatory fast. In fact, this is the most viable opinion, unless for a particular case there is confusion as to whether it is commonly regarded as travel or not, in which case one falls back to the opinion of the majority of scholars (regarding the minimum required distance).

And Allah knows best.

Was this answer helpful? No Yes

Source: Sheikh Muhammed Salih Al-Munajjid

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