1305. If the journey of a person is not forbidden, and is not for a forbidden act, he should offer his prayer as qasr even if he commits a sin, such as backbiting or consuming intoxicants.1305. If the journey of a person is not forbidden, and is not for a forbidden act, he should offer his prayer as qasr even if he commits a sin, such as backbiting or consuming intoxicants.
1306. If a person travels to avoid performing an obligatory act, he should offer his prayers conventionally. Therefore if a debtor is able to repay his debt, and his creditor demands the return of his money, if he is unable to repay his debt while traveling, and he travels in order to flee from it, he should offer his prayer conventionally. However, if his journey is not to avoid performing an obligatory act, he should offer his prayer as qasr, even if he avoids performing obligatory acts during his journey.
1307. If the journey of a person is not forbidden, however it is on usurped land, or the animal he is riding or any other means of transportation that he is utilizing, is usurped, obligatory precaution dictates that he should offer both the conventional prayer and the qasr prayer. However, if his journey on the usurped ride is to flee from returning it to its owner, he should offer his prayer conventionally.
1308. A person who travels with an oppressor without being compelled, he should offer his prayer conventionally if journeying with the oppressor assists the oppressor in his oppression, or is the cause of the grandeur, magnificence or strengthening of the rule of the oppressor. However, if he is compelled, or travels with him in order to—for example—relieve an oppressed person, he should offer his prayer as qasr.
1309. If a person travels for recreational and touristic purposes, his journey is not forbidden, and should offer his prayer as qasr.
1310. If a person travels to hunt for amusement and fun, his outward journey will be deemed a sin, and his prayer will be conventional. However, if his return journey is eight farsakh, and is not for hunting for amusement, his prayer will be qasr. If he travels to hunt as a source of livelihood (income), he should offer his prayer as qasr. His prayer will similarly be shortened if he travels to hunt for trade. However, recommended precaution dictates that he should offer both the qasr and the conventional prayer, and fast along with offering its qaÃÁ.
1311. If a person travelled for a forbidden act, and the return journey itself is eight farsakhs, he should offer his prayer as qasr. Recommended precaution dictates that he should offer both the conventional and the qasr prayer if he has not repented for his sin.
1313. If a person who did not begin his journey with the intention of sinning, in the midst of his journey makes the intention to travel the remaining distance for a sin, he should offer his prayer conventionally from the moment he begins his journey with the new intention. As for the prayers that he offered in the shortened form, if the traversed distance is equal to the distance stipulated for a traveler, it will be valid. If it is not, the obligatory precaution is that he should repeat it if it is in its prescribed time, and offer its qaÃÁ if its time has elapsed.
1313. If a person who did not begin his journey with the intention of sinning, in the midst of his journey makes the intention to travel the remaining distance for a sin, he should offer his prayer conventionally from the moment he begins his journey with the new intention. As for the prayers that he offered in the shortened form, if the traversed distance is equal to the distance stipulated for a traveler, it will be valid. If it is not, the obligatory precaution is that he should repeat it if it is in its prescribed time, and offer its qaÃÁ if its time has elapsed.
The Sixth Condition: The person should not be a nomad, such as desert dwellers who roam the deserts, moving to any place where they can locate food and water for themselves and their cattle, and proceed to another location after a short period. Such people who carry their dwelling and necessary equipment with themselves wherever they go, should offer their prayer conventionally.
1314. If a nomad travels in order to locate a place of residence or pasture for his animals, he should offer his prayer conventionally if he takes his tent and necessary equipment along with him. Otherwise, he should offer his prayer as qasr.
1315. If a nomad travels for ziyÁrah, Hajj, trade or reasons similar to these, he should offer his prayer as qasr.
The Seventh Condition: Travelling should not be his profession. Therefore, a driver, a herdsman, a ship captain or similar persons, should offer their prayers conventionally, even if they travel for transporting their home furniture. This ruling applies when the common sense deems his profession to be travelling. For example, it is said that his profession is driving, or camel driving.
His profession should similarly not require him to travel, such as a person whose residence is in one place, and his occupation—such as trade, teaching, or medicine—is in another place, in such a manner that he is required to travel on most days, or—for example—every second day.
1316. If a person whose profession is travelling, travels for another reason, such as ziyÁrah or Hajj, he must offer shortened prayers. However, if—for example—a driver rents out his car for the purpose of ziyÁrah, and he himself also undertakes the ziyÁrah, he must offer the prayers conventionally.
1317. A caravan (tour) leader, such as a person who transports pilgrims to Mecca for Hajj, should offer his prayer conventionally if his profession is travelling. However, if it is not, and the period of his journey is short, such as a journey by air, he should offer his prayer as qasr. In the event the period of his journey is lengthy, obligatory precaution dictates that he should offer both the conventional and qasr prayer.
1318. If a caravan (tour) leader, such as a person who transports pilgrims to Mecca from a far distance, travels the whole year, or a great portion of it, he should offer his prayer conventionally.
1319. A person whose profession is travelling, only for a portion of the year, such as a driver who hires out his vehicle only in the summer or the winter, should offer his prayer conventionally during the journey for his work in that period of the year. However, recommended precaution dictates that he offer both the conventional and travelers prayer.س
1320. A driver or a salesman who usually travel two to three farsakhs within a city, should offer his prayer as qasr if perchance he departs for a journey of eight farsakh away from his city.
1321. If a stableman whose profession is travelling, remains in his hometown for ten days or more, regardless of whether he had initially made the intention to remain there for ten days or not, should offer his prayer as qasr in his first journey after his ten day stay. However, obligatory precaution dictates that others, whose profession is travelling, or are required to travel for their profession, offer both the conventional and qasr prayer.
1322. If a stableman whose profession is travelling, remains in other than his hometown for a period of ten days or more, and had initially made the intention of remaining there for ten days, he should offer his prayer as qasr in the first journey that he undertakes after his ten day stay. However, obligatory precaution dictates that others, whose profession is travelling, or are required to travel for their profession, should offer both the conventional and travelers prayer.
1323. If a person whose profession is travelling, entertains a doubt of whether he has remained in his hometown or another location for ten days or not, he should offer his prayer conventionally.
1324. A person who tours various cities and has not established a hometown for himself should offer his prayer conventionally.1324. A person who tours various cities and has not established a hometown for himself should offer his prayer conventionally.
1325. If travelling is not a person’s profession, and he—for example—owns some goods in a city or a village, and pursues numerous journeys in close succession in order to transport his goods, he should offer his prayer as qasr, unless he spends a greater amount of his time travelling than he does in his hometown.
1326. If a person abandons his hometown, and intends to select a new hometown, then given that travelling is not his profession, he should offer his prayer as qasr in his journey.
Eighth: The eighth condition is that a person should reach the authorized limit, meaning he should be at a distance from his hometown to a degree that he is no longer able to hear the adhÁn of the city. When he is no longer able to see the townsmen, he has definitely reached the authorized limit, so long as there is no obstacle in between.
As for a location other than one’s hometown, the moment one exits his place of stay, or the place where he remained for thirty days in a state of indecision, he should offer his prayer as qasr.
1327. The moment a traveler who is returning to his hometown hears the sound of its adhÁn, he should offer his prayer conventionally. However, a person who intends to stay at a location for ten days should offer his prayer as qasr until he arrives at his place of stay.
1328. If a city is elevated to such a degree that its people are visible from a great distance, or located in a depression in such a manner that if one were to move a small distance from it, its people would no longer be visible, and a resident of the city intends to depart on a journey, in order to be certain that he has reached the authorized limit (as elaborated in condition eight), he should travel to such a distance, that were it situated on plain land, its people would not be visible. Similarly, if its elevation or depression is more than usual, to be certain of having reached the authorized limit, one should take the normal limit into consideration.
1329. If a person begins a journey from an uninhabited location, there is no problem if he offers his prayer as qasr once he has reached a place where its residents would not be visible, if it had residents.
1330. If a traveler reaches such a distance that he is no longer able to determine whether the sound arising from it is the adhÁn or another sound, he should offer his prayer as qasr. However, if he is able to determine that it is the adhÁn, but is unable to discern its words, he should offer his prayer conventionally.
1331. If a traveler reaches such a distance where he is unable to hear the adhÁn pronounced from its households, however he is able to hear the adhÁn of the city that is usually pronounced from an elevated place, he should offer his prayer conventionally.
