Liaison office of Grand Ayatullah Sayyid Ali Al Sistani (L.M.H.L) in London, Europe, North and South America.
A traveller should reduce the Rak'ats in Zuhr, Asr and Isha prayers, that is,
he should perform two Rak'ats instead of four, subject to the following eight
conditions:
The first condition is that his journey is not less than 8 farsakh . A
farsakh in shariah is a little less than 51/2 kilometres. (When converted into
miles, 8 farsakh is equal to 28 miles approximately).
1281. If the total of outward journey and return journey is 8 farsakh,
even if the single journey either way does not equal 4 farsakh, he should
shorten his prayers. Therefore, if his outward journey is 3 farsakh, and his
return is 5 farsakh, or vice versa, he should offer shortened prayers, that is,
of two Rak'ats.
1282. If the total of outward and return journey is just 8 farsakh,
the traveller should shorten his prayers, even if he does not return on the same
day or night. However, as a precaution, he should also offer complete prayers.
1283. If a brief journey is less than 8 farsakh or if a person does
not know whether or not his journey is 8 farsakh, he should not shorten his
prayers. If he doubts whether or not his journey is 8 farsakh, it is not
necessary for him to investigate, he should offer complete prayers.
1284. If an 'Adil or a reliable person tells a traveller that the
distance covered in his journey equals 8 farsakh, he should shorten his prayers,
if he feels satisfied.
1285. If a person believed that his journey equalled 8 farsakh, and he
shortened his prayers, and learnt later that it was not 8 farsakh, he should
offer four Rak'ats of prayers, and if the time for the prayers has lapsed, he
should perform its qadha.
1286. If a person is sure that his journey is not of 8 farsakh, or if
he doubts whether or not it is of 8 farsakh , if he realises on his way that the
distance of his journey had been 8 farsakh, he should offer shortened prayers,
even if very little remains of his journey. If he has offered complete prayers,
he should offer it again in the shortened form, but if the times of namaz has
lapsed, there is no qadha for it.
1287. If a person frequents between two places which are less than 4
farsakh apart, he should offer complete prayers, even if the total distance
covered by him may add up to 8 farsakh.
1288. If two roads lead to a place, one of them less than 8 farsakh
away, and the other 8 farsakh or more, the traveller will offer shortened
prayers if he travels by the road which is 8 farsakh away, and complete prayers
if he travels by the road which is less than 8 farsakh away.
1289. The beginning of 8 farsakh should be calculated from a point
beyond which he will be deemed a traveller, and this point is represented by the
last boundary of a city. In certain very big cities, it would be probably
reckoned from the end of locality.
The second condition is that the traveller should intend at the time
of the commencement of the journey, to cover a distance of 8 farsakh. If he
travels up to a point which is less than 8 farsakh away, and after reaching
there decides to go further, and the two distances, when combined total 8
farsakh, he should offer full prayers.
This is so, because he did not intend
travelling 8 farsakh when he commenced his journey. But if he decides to travel
further 8 farsakh from there, or to go to a distance of 4 farsakh and then to
cover another 4 farsakh to return home, or to go to a place where he intends
staying for 10 days, he should shorten his prayers.
1290. A person who does not know how many farsakh his journey would
be, like, if he travels in search of something not knowing how far he will have
to go, should offer full prayers. But, if the return journey to his home, or up
to a place where he intends staying for 10 days, is 8 farsakh or more, he should
offer shortened prayers. Moreover, if he makes a niyyat, during the journey,
that he will travel 4 farsakh and again return covering 4 farsakh, he should
shorten his prayers.
1291. A traveller should offer shortened prayers only when he is
firmly determined to travel 8 farsakh. Hence, if a person goes outside the city
thinking that he would cover 8 farsakh if he finds a companion, he will offer
shortened prayers only if he is sure that he will find a companion. And if he is
not sure to find one, he should pray full.
1292. A person who intends to travel 8 farsakh, will pray shortened
prayers even if he covers little distance every day. But he will do this when he
has reached the point beyond which travelling begins, as explained in rule no.
1327. However, if his journey is at such a slow pace, that it cannot
be considered a journey, then, as per obligatory precaution, he should pray
both, full and shortened prayers.
1293. If a person who is under the control of another person while on
a journey, like, a servant travelling with his master, knows that his journey is
8 farsakh, he should offer shortened prayers. But if he does not know, he should
offer full prayers, and it is not necessary for him to inquire.
1294. If a person, who is under the control of another person while on
a journey, knows or thinks that he will get separated from that person before
reaching 4 farsakh, he should offer full prayers.
1295. If a person who is under the control of another person while on
a journey, feels that he would separate from that person before reaching 4
farsakh, he should offer full prayers. But if he feels sure that he would not
separate, at the same time having a faint presentiment that an impediment might
occur in the journey, he should offer shortened prayers.
The third condition is that the traveller should not change his mind
while on his way. If he changes his mind, or is undecided before covering 4
farsakh, he should offer full prayers.
1296. If after covering a distance which would add up to make 8
farsakh on return, the traveller abandons the journey, and if he decides to
remain at that place, or to return after 10 days, or is undecided about
returning or staying there, he should offer full prayers.
1297. If a person abandons the journey after reaching a distance which
would add up to make 8 farsakh on return, and decides to return, he should offer
shortened prayers even if he wants to stay there for less than 10 days.
1298. If a person commences his journey to go to a place which is at a
distance of 8 farsakh, and after covering a part of the journey, decides to go
elsewhere, and the distance between the place from where he started his journey,
up to the new place, is 8 farsakh, he should shorten his prayers.
1299. If a person, before reaching 8 farsakh, becomes undecided about
proceeding further, and if he stops his journey, and later decides to proceed to
complete the intended journey, he should offer shortened prayers till the end of
his journey.
1300. If a person, before covering 8 farsakh, becomes undecided about
proceeding further, and in the same state of indecision continues travelling,
till he decides to go further for 8 farsakh, or for a distance which would add
up to make 8 farsakh on return, he should pray shortened prayers till the end,
regardless of whether he wants to return the same day or night, or stay there
for less than 10 days.
1301. If before covering a distance of 8 farsakh a, traveller becomes
undecided whether he should complete the journey or not, and decides later to do
so, if his remaining journey is less than 8 farsakh, he should offer full
prayers. But if the distance covered before indecision and the remaining
distance, both add up to 8 farsakh, he will offer shortened prayers.
The fourth condition is that the traveller does not intend to pass
through his home town and stay there, or to stay at some place for 10 days or
more, before he reaches a distance of 8 farsakh. Hence a person, who intends to
pass through his home town and stay there, or to stay at a place for 10 days,
before he reaches of 8 farsakh, he should offer full prayers.
1302. A person, who does not know whether or not he will pass through
his home town and stay there, before reaching 8 farsakh, or through a place
where he will stay for 10 days, should offer full prayers.
1303. A person who wishes to pass through his home town and stay
there, before he reaches 8 farsakh, or to stay at a place for 10 days, or if he
is undecided about it, should offer complete prayers even if he later abandons
the idea of passing through his home town, or staying at a place for 10 days.
However, if the remaining journey is of 8 farsakh or adds upto 8 farsakh on
return, he should shorten his prayers.
The fifth condition is that the purpose of travelling should not be
haraam. Therefore, if a person travels to do something unlawful, like, to commit
theft, he should offer full prayers. The same rule applies when travelling
itself is haraam, like, when travelling involves a harm which is haraam in
Shariah, or when a wife travels without the permission of her husband for a
journey which is not obligatory upon her. But if it is an obligatory journey,
like that of Wajib Hajj, then shortened prayers should be offered.
1304. A journey which is not obligatory, and is a cause of displeasure
of one's parents, is haraam, and while going on such a journey, one should offer
full prayers and should also fast.
1305. A person whose journey is not haraam, nor is it for a purpose
which is haraam, should shorten his prayers even if he may, during the journey,
commit some sin like, indulging in Gheebat or taking alcohol.
1306. If a person undertakes a journey to avoid some obligatory act,
regardless of whether he has some other purpose attached to it, he should offer
full prayers. Hence, if a person owes some money, and he undertakes a journey to
avoid the demand of his creditor, he should offer full prayers. However, if his
journey has different purpose, he should shorten his prayers, even if he leaves
out some obligatory acts during that journey.
1307. If a person travels on a vehicle or on an animal which is
usurped, and travels to escape from the rightful owner, or if he travels on a
usurped land, he will offer full prayers.
1308. If a person is travelling with an oppressor, of his own
volition, and by so doing is helpful to the oppressor in his inequity, he should
offer full prayers. But if he is helpless, or, if he is travelling with the
oppressor to save the oppressed person, he should shorten his prayers.
1309. If a person travels for recreation and outing, his journey is
not haraam, and he should shorten his prayers.
1310. If a person goes out for hunting, with the object of sport and
pleasure, his prayers during the outward journey will be full, and on return it
will be qasr if it does not involve hunting. But if a person goes out for
hunting, to earn his livelihood, he should offer shortened prayers. Similarly,
if he goes for business and increase in his wealth, he will pray qasr, although
in this case, the precaution is that he should offer qasr as well as full
prayers.
1311. If a person has journeyed to commit a sin, he should, on his
return, shorten his prayers, if the return journey alone covers 8 farsakh. And
the recommended precaution is that if he has not done Tawba, he should offer
qasr as well as full prayers.
1312. If a person travelling with the purpose of committing a sin,
abandons the idea during his journey, he will pray qasr even if the remaining
distance from there, or the total of going and returning from there is not 8
farsakh.
1313. If a person who originally set forth on a journey with no
intention of sin, decides during his journey to make it a journey of sin, he
will offer full prayers. However, the prayers which he might have prayed in qasr
form uptill then, will be in order.
The sixth condition is that the traveller should not be a nomad, who
roam about in the deserts, and temporarily stay at places where they find food
for themselves, and fodder and water for their animals, and again proceed to
some other place after a few days' halt. During these journeys the nomads should
offer full prayers.
1314. If a nomad travels to find out residence for himself, and
pasture for his animals, and carries his bag and baggage with him, he should
offer full prayers, otherwise if his journey is 8 farsakh he should shorten his
prayers.
1315. If a nomad travels for Ziyarat, Hajj (pilgrimage), trade or any
other similar purpose, he should shorten his prayers.
The seventh condition is that travelling should not be his profession,
that is, one who has no other work but travelling; or that travelling is the
means of his subsistence, like the camel riders, drivers, herdsmen and sailors.
Such people will pray full, even if they travel for their personal work, like
transporting their own household effects, or transporting their families. Those
who live at one place and work at another, commuting every day, or every other
day, like students or businessmen etc., fall in this category.
1316. If a person whose profession is travelling, travels for another
purpose like, for Hajj, he should shorten his prayers except when he is a known
frequent traveller. If, for example, the driver of automobile hires out his
vehicle for pilgrimage, and incidentally performs pilgrimage himself as well, he
should offer full prayers.
1317. If a person whose profession is that of a courier, that is, a
person who travels to transport the pilgrims to Makkah, is travelling, he should
offer full prayers, and if his profession is not travelling and he travels only
during Hajj days for the purpose of portage, the obligatory precaution is that
he should offer qasr as well as full prayers. However, if the period of his
journey is short, like two or three weeks, he may offer shortened prayers.
1318. If a person whose profession is that of a courier who takes
pilgrims to Makkah from distant places, spends a considerable part of the days
in a year travelling, he should offer full prayers.
1319. A person whose profession for a part of the year is travelling,
like a driver who hires out his automobile during winter or summer, should offer
full prayers during those journeys, and the recommended precaution is that he
should offer qasr prayers, as well as full prayers.
1320. If a driver or a hawker, who goes round within an area of 2 or 3
farsakh in the city, happens to travel on a journey consisting of 8 farsakh, he
should shorten his prayers.
1321. If a person whose profession is travelling, stays in his home
town for 10 days or more, with or without the original intention, he should
offer full prayers during the first journey that he undertakes after ten days.
The same rule will apply, when he travels after ten days from a place which is
not his home town.
1322. If a herdsman whose profession is travelling, stays at his home
town or any other place for 10 days with or without any intention, he should, as
a recommended precaution, perform both qasr and full prayers when he undertakes
his first journey after ten days.
1323. If herdsmen or camel drivers who have travelling as their
profession, find it difficult and exhausting to conduct a particular additional
journey, they should pray qasr in it.
1324. A person who tours different cities, and has not adopted a
homeland for himself, should offer full prayers.
1325. If a person whose profession is not travelling, has to travel
quite often to transport a commodity he owns, he will pray qasr, unless the
travelling is so frequent that he becomes known as a constant traveller.
1326. If a person is not a professional traveller, and he has
abandoned his homeland and wants to adopt another homeland, he should shorten
his prayers while he is travelling.
The eighth condition is that the traveller reaches the limit of
tarakhkhus, that is, at a point beyond which travelling begins. But if a person
is not in his hometown, the rule of tarakhkhus will not apply to him. Just as he
travels from his place of residence, his prayers will be qasr.
1327. The limit of tarakhkhus is a place where people of the city do
not see the traveller, and its sign is, when he does not see them.
1328. A traveller who is returning to his hometown will continue
praying qasr, till he enters the hometown. Similarly, a person who intends to
stay for ten days at a place, will offer qasr prayers, till he reaches that
place.
1329. If a city is situated at such a height, that the residents can
be seen from a distance, or, if it is so low that if a person covers a little
distance, he would not see them, a traveller from that city should offer qasr
prayers applying that distance, which would make him unable to see them were he
travelling on a flat land. And if the elevation or depression of the path varies
abnormally, the traveller should take an average mean into consideration.
1330. If a person starts his journey from a place which is
uninhabited, he should shorten his prayers when he reaches a place from which
the residents, if they had been there, would not have been seen.
1331. If a person travelling in a ship or on a train, starts praying
full prayers before reaching the point of tarakhkhus, and if he reaches that
point before having gone into the Ruku of the third Rak'at, he should pray qasr.
1332. In the situation mentioned above,if he reaches the point of
tarakhkhus after the Ruku of the third Rak'at, he can abandon that prayer, and
pray qasr.
1333. If a person was sure that he had reached the point of
tarakhkhus, and accordingly started praying qasr, and then he realised that at
the time of prayers, he had not reached that point, he should pray again. At
that time when he realised this, if he has still not reached the point of
tarakhkhus, he will pray full, and if he has already crossed the point, he will
pray qasr. And if the time of prayer has lapsed, he will give qadha.
1334. If a person is gifted with an unusually sharp eyesight, enabling
him to see from a distance where others may not be able to see, he will pray
qasr from a point from where a person with normal vision would not see the
residents.
1335. If a person doubts whether or not he has reached the point of
tarakhkhus he should offer full prayers.
1336. A traveller who is passing through his hometown, if he makes a
stopover there, he will pray full, otherwise, as an obligatory precaution, he
will combine both, full as well as qasr prayers.
1337. When a traveller reaches his hometown during his journey, and
makes a stopover there, he should offer full prayers as long as he stays there.
But, if he wishes to go from there to a distance of 8 farsakh, or to go upto 4
farsakh and then return for the same distance, he should offer qasr prayers when
he reaches the limit of tarakhkhus.
1338. A place which a person adopts for his permanent living is his
home, irrespective of whether he was born there, or whether it was the home of
his parents, or whether he himself selected it as his residence.
1339. If a person intends to stay for some time at a place which is
not his original home town, and to later migrate to another place, then such a
place will not be considered as his home (Watan).
1340. A place which a person adopts for his residence is his hometown
(watan) even if he has not made a specific intention to live there for ever. It
is his watan, if the people there do not consider him a traveller, inspite of
his sojourn at other place where he may be putting up for ten or less days.
1341. If a person lives at two places, for example, he lives in one
city for six months, and in another for another six months, both of them are his
home(watan). And, if he adopts more than two places for his living, all of them
are reckoned to be his home (watan).
1342. Some Fuqaha have said that if a person owns a house at a place,
and lives there continuously for six months, with the intention of living there,
he should, as long as that house is owned by him, offer full prayers as and when
he travels to that place. But this verdict is not evidenced.
1343. If a person reaches a place which was previously his home, but
has since abandoned it, he should not offer full prayers there, even if he may
not have adopted a new home (watan).
1344. If a traveller intends to stay at a place continuously for ten
days, or knows that he will be obliged to stay at a place for ten days, he
should offer full prayers at that place.
1345. If a traveller intends to stay at a place for ten days, it is
not necessary that his intention should be to stay there during the first night
or the eleventh night. And as soon as he determines that he will stay there from
sunrise on the first day up to sunset of the tenth day, he should offer full
prayers. Same will apply if, for example, he intends staying there from noon of
the first day up to noon of the eleventh day.
1346. A person who intends to stay at a place for ten days, should
offer full prayers if he wants to stay for ten days at that place only. If he
intends to spend, for example, ten days between Najaf and Kufa, or between
Tehran and Shamiran, he should offer qasr prayers.
1347. If a traveller who wants to stay at a place for ten days, has
determined at the very outset, that during the period of ten days, he will
travel to surrounding places up to the limit of tarakhkhus or more, and if the
period of his going and returning is so brief, that it cannot be considered as
infringement of his intention of staying there for 10 days, he should offer full
prayers.
But if it is considered as an infringement, then he should pray
qasr. For example, if he is away from that place for a day and a night, then
that prolonged period will be breaking the intention, and he will pray qasr. But
if he was away for, say, half a day, returning by the evening, it will not be
considered as breaking the intention. Of course, if he travels frequently from
that place, giving an impression that he is visiting two or more places, then he
will pray qasr.
1348. A traveller, who is not determined to stay at a place for ten
days, like, if his intention is that he will stay there for ten days if his
friend arrives, or if he finds a good house to stay in, he should offer qasr
prayers.
1349. If a traveller has decided to stay at a place for ten days, but
at the same time, considers it probable that he may have to leave earlier
because of some hindrance, and if that suspicion is justifiable, he should offer
shortened prayers.
1350. If a traveller knows, for example, that ten days or more remain
before the month ends, and decides to stay at a place till the end of the month
he should offer full prayers. But if he does not know how many days remain
before the end of the month, and simply decides to stay till the end of the
month, he should pray qasr, even if it later turns out to be ten or more days.
1351. If a traveller decides to stay at a place for ten days and
abandons the idea before offering one namaz consisting of four Rak'ats, or
becomes undecided, he should pray qasr. But, if he abandons the idea of staying
there after having offered one namaz consisting of four Rak'ats, or wavers in
his intention, he should offer full prayers as long as he is at that place.
1352. If a person who has determined to stay at a place for ten days,
keeps a fast and abandons the idea of staying there after Zuhr, if he has
offered one namaz consisting of four Rak'ats, his fast on that day, and for as
long as he is there, would be valid, and he should offer full prayers. And if he
has not offered a namaz consisting of four Rak'ats, the fast kept by him on that
day should be, as a precaution, continued and its qadha be given later. He will
then pray qasr, and will not fast in the remaining days.
1353. If a traveller who has decided to stay at a place for ten days,
abandons the idea, but doubts before changing his intention to stay, whether or
not he has offered one namaz consisting of four Rak'ats, he should offer qasr
prayers.
1354. If a traveller starts prayers with the intention of qasr, and
decides during the prayers that he would stay there for ten days or more, he
should offer full prayers consisting of four Rak'ats.
1355. If a traveller who has decided to stay at a place for ten days,
changes his mind during his first namaz consisting of four Rak'ats, he should
finish his prayers with two Rak'ats if he has not started the third. And in the
later days, he should continue with qasr. Similarly, if he has started the third
Rak'at, but has not gone into Ruku, he should sit down, and complete the namaz
in its shortened form. But if, he has gone into Ruku, he can forsake that namaz,
and pray again as qasr. And for as long as he is there, he should pray qasr.
1356. If a traveller who has decided to stay at a place for ten days,
stays there for more than ten days, he should offer full prayers as long as he
does not start travelling, and it is not necessary that he should make a fresh
intention for staying for further ten days.
1357. A traveller who decides to stay at a place for ten days, should
keep the obligatory fast; he may also keep Mustahab fast, and offer Nafila
(Mustahab everyday prayers) of Zuhr, Asr and Isha prayers.
1358. If a traveller, who has decided to stay at a place for ten days,
if after offering a namaz of four Rak'ats (not qadha), or after staying for ten
days even without having offered one set of full prayers, wishes to travel less
than 4 farsakh away and to return, and to stay again at his first place for ten
days or less, he should offer full prayers from the time he goes till he
returns, and after his return.
But if his return to the place of his stay is
only for passing through, on a journey of eight farsakh or more, it will be
necessary for him to offer qasr prayers at the time of going, returning, and
also at that place.
1359. If a traveller who decides to stay at a place for ten days,
after offering namaz (not qadha) of four Rak'ats, decides to go to another place
less than 8 farsakh away, and to stay there for ten days, he should offer full
prayers while going, and at the place where he intends to stay. But, if the
place where he wants to go is 8 farsakh away or more, he should shorten his
prayers while going, and if he does not want to stay there for ten days, he
should shorten his prayers during the period he stays there also.
1360. If a traveller who has decided to stay at a place for ten days,
wishes, after offering namaz (not qadha) of four Rak'ats, to go to a place which
is less than 4 farsakh away, and is undecided about returning to his first
place, or is totally unmindful about it, or he wishes to return, but is
uncertain about staying for ten days, or is totally unmindful of staying there
for ten days, or travelling from there, he should from the time of his going
till returning, and after his return offer full prayers.
1361. If a person decides to stay at a place for ten days, under the
impression that his companions wish to stay there for ten days, and after
offering namaz (not qadha) of four Rak'ats, he learns that they have made no
such decision, he should offer full prayers as long as he is there, even if he
himself gives up the idea of remaining there.
1362. If a traveller stays at a place unexpectedly for thirty days,
like, if he remained undecided throughout those thirty days, whether he should
stay there or not, he should offer full prayers after thirty days, even it be
for a short period.
1363. If a traveller intends to stay at a place for nine days or less,
and if after spending nine days or less, he decides to extend his stay for
further nine days or less, till thirty days, he should offer full prayers on the
thirty first day.
1364. An undecided traveller will offer full prayers after thirty
days, if he stays for all thirty days at one place. If he stays for a part of
that period at one place, and the rest at another&127; place, he should
offer qasr prayers even after thirty days.
Miscellaneous rules
1365. A traveller can offer full prayers in Masjidul Haram and
Masjidul Nabi and Masjid of Kufa, and even in the entire cities of Makkah,
Madina and Kufa. He can also offer full prayers in the Haram of Imam Husayn
(A.S.), upto the distance of 25 arm lengths from the sacred tomb.
1366. If a person who knows that he is a traveller, and should offer
qasr prayers, intentionally offers full prayers at places other than the four
mentioned above, his prayers are void. And the same rule applies, if he forgets
that a traveller must offer qasr prayers, and prays full. However, if he prays
full forgetting that a traveller should offer shortened prayers, and remembers
after the time has lapsed, it is not necessary for him to give the qadha.
1367. If a person who knows that he is a traveller, and should offer
shortened prayers, offers full prayers by mistake, and realises within the time
for that namaz, he should pray again. And if he realises after the lapse of
time, he should give qadha as a precaution.
1368. If a traveller does not know that he should shorten his prayers,
and if he offers full prayers, his prayers are in order.
1369. If a traveller knew that he should offer shortened prayers, but
did not know its details, like, if he did not know that shortened prayers should
be offered when the distance of the journey is of 8 farsakh, and if he offers
full prayers, as an obligatory precaution, he should repeat the prayers if he
comes to know the rule within the time of namaz, and if he does not do that, he
will give its qadha. But if he learns of the rule after the time has lapsed,
there is no qadha.
1370. If a traveller knows that he should offer shortened prayers, but
offers full prayers under the impression that his journey is less than 8
farsakh, when he learns that his journey has been of 8 farsakh, he should repeat
the prayers as qasr. And if he learns after the time for the prayers has lapsed,
it is not necessary for him to offer qadha.
1371. If a person forgets that he is a traveller and offers complete
prayers, and if he remembers this within the time for prayers, he should pray
qasr, and if he realises this after the time is over, it is not obligatory for
him to offer qadha of that prayers.
1372. If a person who should offer complete prayers, offers qasr
instead, his prayers are void in all circumstances; and as a precaution, this
will apply even when he ignorantly prays qasr, at a place where he stopped for
10 days.
1373. If a person begins a prayer of four Rak'ats, and remembers
during prayers that he is a traveller, or realises that his journey is of 8
farsakh, if he has not gone into the Ruku of the third Rak'at, he should
complete namaz with two Rak'ats. But if he has gone into the Ruku of the third
Rak'at, his prayer is void. If he has at his disposal, time even to offer one
Rak'at, he should offer qasr prayers.
1374. If a traveller is not aware of some of the details regarding the
prayers during travel, for example, if he does not know that if he goes on an
outward journey of 4 farsakh, and a return journey of 4 farsakh, he should offer
shortened prayers, and he engages in prayers with the intention of offering four
Rak'ats, if he comes to know the rule before Ruku of the third Rak'at, he should
complete the prayers with two Rak'ats. But if he learns of this rule during
Ruku, his prayers as a precaution are void. And if he has time at his disposal,
even to offer one Rak'at of prayers, he should offer qasr prayers.
1375. If a traveller who should offer complete prayers, ignorantly
makes a niyyat for qasr and learns about the rule during namaz, he should
complete the namaz with four Rak'ats, and the recommended precaution is that
after the completion of the prayers, he should offer a prayer of four Rak'ats
once again.
1376. If before the time of prayers lapses, a traveller who has not
offered prayers reaches his hometown, or a place where he intends to stay for
ten days, he should offer full prayers. And if a person who is not on a journey,
does not offer prayers within its time, and then proceeds on a journey, he
should offer the prayers during his journey in shortened form.
1377. If the Zuhr, Asr, or Isha prayers of a traveller, who should
have offered qasr prayers, becomes qadha, he should perform its qadha as qasr,
even if he gives qadha at his hometown or while he is not travelling. And if a
non-traveller makes one of the above three prayers qadha, he should perform its
qadha as full, even if he may be travelling at the time he offers the qadha.
1378. It is Mustahab that a traveller should say thirty times after
every qasr prayers: "Subhanallahi walhamdu lillahi wala ilaha illallahu wallahu
Akbar". More emphasis is laid on this after Zuhr, Asr and Isha prayers. In fact,
it is better that it is repeated sixty times after these three prayers.