Introduction
Travel (safar) has an important implication in Islamic law. A traveler may shorten prayers (qasr), combine them (jam‘), and break fast during Ramadan (fiṭr). The Quran explicitly allows shortening prayers during travel:
"And if you travel in the land, there is no sin on you that you shorten your prayers if you fear that the unbelievers may harm you.” [Sūra al-Nisāʾ:101]
The verse mentions ‘fear’ as a condition, but it is no longer required. When Umar ibn al-Khattab was asked how shortening was allowed without fear, he replied that the Prophet said:
“This is a charity that Allah has given to you, so accept His charity.” [Muslim] Allah has lifted the condition and allows shortening even without fear.
The Prophet (saw) would shorten every four-unit prayer to two units when traveling. He never prayed full four-unit prayers. [1] There is consensus that a legitimate traveler may shorten prayers. [2]
The question is: when does one legally become a ‘traveler’?
This answer will:
1) Discuss opinions on the distance constituting ‘travel’
2) Discuss time duration before a traveler becomes a resident.
Opinions on Distance Constituting 'Travel'
Ibn al-Mundhir mentioned close to 20 opinions on the distance. We will focus on the four most famous:
First Opinion: A three-day journey
The distance a traveler on a camel would cover in three days. This is the view of Ibn Mas‘ūd, Kufa scholars like al-Sha‘bī and al-Nakha‘ī, and the standard Ḥanafī position. They based this on the hadith where the Prophet (saw) said:
“It is not allowed for a woman who believes in Allah and the Last Day to travel a distance of three days without a mahram.” [Muslim] They reasoned the Prophet called three days' distance a ‘travel’.
Another evidence was the hadith allowing a traveler to wipe socks for three days. They reasoned anyone traveling less than three days would not qualify and so cannot wipe socks or shorten prayers. [3]
Second Opinion: A two-day journey
The famous view of Ḥanbalīs, Shāfiʿīs and Mālikīs. Also reported from Ibn ‘Abbās, Ibn ‘Umar, al-Zuhrī and others. Their evidence is the hadith:
“It is not allowed for a woman to travel a distance of two days without a mahram.” [Muslim] Also, Ibn ‘Umar would shorten after traveling two days. [Malik’s Muwaṭṭa]
Third Opinion: A one-day journey
Imam al-Bukhārī’s explicit view. Also a second opinion in the three schools above. Al-Awzāʿī said this was the majority opinion. Al-Shanqīṭī held this view. They cited the hadith:
“It is not allowed for a woman to travel a distance of one day without a mahram.” [Bukhārī] Bukhārī commented this shows the Prophet considered one day's travel to be ‘travel.’
Ibn Abbās said shorten prayers when traveling a full day, but not for lesser distances like Mina. [Abd al-Razzāq]
Fourth Opinion: Not defined by distance but by experience
The view of Ibn Ḥazm, Ibn Qudamah, Ibn Taymiyya, Ibn al-Qayyim, al-Ṣanʿānī, and others. Interpreted as Ibn Mas‘ūd and ‘Uthmān’s view.
They say no scriptural evidence defines ‘travel’. Ibn Taymiyya said demarcating a distance has no basis in Quran, Sunnah, language, or intellect. ‘Travel’ is an experience, not just distance.
He said earlier generations did not measure distances in miles or farasikh. A person might leave home for two days to collect firewood and be a traveler due to preparing provisions and bags, while another traveling further might not be a traveler if returning the same day without preparation.
Ibn Taymiyya said ‘travel’ in Arabic indicates ‘exposing’ oneself to the wilderness by leaving inhabited areas.
Opinions on duration for a traveler to be a resident
Scholars also differed on the time duration required for a traveler to become a resident in his destination. The opinions:
First Opinion: 4 days - The traveler may shorten prayers for 4 days after arriving at the destination. This was the standard view of Imam Abu Hanifa and Sufyan al-Thawri.
They based this on the hadith allowing wiping socks for 3 days and nights - the 4th day is for wiping, so prayers are shortened for the first 4 days. [Muslim]
Second Opinion: 15 days - The famous view of Imam Malik, Ahmad, and al-Shafi’i. Their evidence includes:
- Abdullah ibn Umar would reside in Mecca for 4 months but would continue shortening prayers. [Muwatta]
- Ibn Abbas said a traveler may shorten until he prays one Friday prayer in his destination. They said the longest stay before Friday is 15 days.
Third Opinion: No limit - As long as someone intends to return home, he remains a traveler. The view of al-Thawri, Ibn al-Mubarak, al-Awza‘i, Abu Thawr and many others. Was also attributed to Ahmad.
Their evidence:
- Hadith of Fatima bint Asad visiting the Prophet (saw) in Medina while residing there - he still told her to shorten prayers. [Abu Dawud]
- No authentic report of Companions ceasing to shorten after some days in a destination.
Conclusion
This summarizes the main opinions on when one legally becomes a traveler, and when a traveler becomes a resident. There are other minority views not covered here. The differences of opinion show the complexity of deriving specific regulations for this issue.
[1] Ibn Taymiyya, Majmūʾ al-Fatāwā, 24/8.
[2] Ibn Hubayra, al-Ifṣāḥ, 2/55
[3] Muslim
