1287. If a person travels between two locations several times, the distance between which is less than four farsakh, he should offer a conventional prayer, even though the totality of the distance he has travelled may be equivalent to eight farsakh.
1288. If there are two routes to a destination, one being eight farsakh and more, while the other being lesser than it, then if a person adopts the route that is eight farsakh, he should offer his prayer as qasr. However, if he adopts the route that is less than eight farsakh, he should offer his prayer conventionally.
1289. If there is a wall bordering the city, a person should calculate the eight farsakh commencing from the wall. However, if there is no wall bordering it, a person should calculate it from the last houses of the city.
The Second Condition: The traveler should have the intention of traveling eight farsakh from the beginning of his journey. Therefore, if a person travels to a place that is less than eight farsakh, and after arriving there, he intends to depart to another place, the distance of which, when added to the original journey equals to eight farsakh, he should offer his prayer conventionally since he did not have the intention of travelling eight farsakh from the beginning.
However, if he wishes to travel eight farsakh from there, or travel four farsakh to a place where a journey breaker is not realized, such as a place where he does not intend to remain for ten days, and then travel another four farsakh to his hometown, or another location where he intends to remain for ten days, he should offer his prayers as qasr (traveler’s prayer).
1290. If a person does not know the total distance of his journey—for example, he departs in search of a lost person, and does not know how much he will need to travel in order to locate him—he should offer his prayer conventionally. However, if the distance of the return journey to his hometown, or a place where he intends to remain for ten days is eight farsakh or greater, he should offer his prayer as qasr.
Similarly, if in the midst of his journey, he intends to travel to a location at a distance of four farsakh, where a journey breaker will not be realized—for example, he does not intend to remain there for ten days—and his return journey is also four farsakh, he should offer his prayer as qasr.
1291. A traveler may only offer his prayer as qasr in the event that he has the intention of travelling the distance of eight farsakh. Therefore, if a person departs from a city, for example with the intention that if he finds a travelling campanion, he will travel the distance of eight farsakh, he should offer his prayer as qasr if he is confident that he will find such a companion. However, if he is not confident of it, he should offer his prayer conventionally.
1292. If a person intends to travel eight farsakh, even if he travels a small portion of the distance each day, he should offer his prayer as qasr once he reaches the authorized limit, which will be defined in the eighth condition. However, if the distance he travels each day is so minimal that he would not be deemed a traveler in the common sense, such as travelling ten or twenty meters, he should offer his prayer conventionally.
1293. If a person is under the authority of another during a journey, such as an employee who is travelling with his employer, he should offer his prayer as qasr if he knows the distance is eight farsakh. However, if he does not know, he should offer his prayer conventionally. In addition, he is not obligated to ask him, and in the event that he does, the employer is not obligated to respond to him.
1294. If a person who is under the authority of another during a journey, knows, conjectures or even senses the possibility that he may separate from him prior to reaching four farsakhs, he should offer his prayer conventionally.
1295. If a person is under the authority of another during a journey, he should offer his prayer conventionally if he is not confident that he will not separate from him prior to reaching four farsakhs, even if the lack of confidence is caused by entertaining the possibility that there may arise a barrier for his journey. However, if he is confident that he will not separate from him, then any unexpected possibilities will not affect his case, and he will have to offer his prayer as qasr.
The Third Condition: One should not renege from his intention in the midst of his journey. Therefore, if a person reneges on his intention prior to reaching four farsakhs, or becomes uncertain of it, he should offer his prayer conventionally.
1296. If after traveling four farsakhs, a person breaks his journey by either deciding to remain there, or deciding to return after ten days, or wavers between remaining and returning, he should offer his prayer conventionally.
1297. If after traveling four farsakhs, a person breaks his journey and decides to return, he should offer his prayer as qasr if his return journey is not less than four farsakh, and one of the journey breakers has not been realized for him, such as the intention of remaining in that location for ten days.
1298. If a person departs for a journey that is eight farsakh, and after traveling a portion of that distance, he decides to travel to a new location, he should offer his prayer as qasr if the distance between the location where he began his journey to the new destination is eight farsakh.
1299. If a person departs for a location that is eight farsakhs away, and after traveling four farsakhs, he wavers on whether to travel the remaining portion of the eight farsakhs, or to return without remaining in a location for ten days, he should offer his prayer as qasr, regardless of whether he travels during his doubt or not, and regardless of whether he decides to travel the remaining distance or not.
1300. If after traveling four farsakhs, a person wavers on whether he should travel the remaining portion of the eight farsakhs or return to his place of origin, and he entertains the possibility that he may remain in the place where he entertained the doubt or at another location, for ten days, he should offer his prayer conventionally even if he decides to continue the rest of his journey without remaining there for ten days.
However, if after his doubt, he decides to travel another eight farsakhs, or four farsakh outward and a four farsakh return, he should offer his prayer as qasr from the moment he begins his journey.
1301. If prior to reaching four farsakhs, a person doubts whether he should travel the remaining distance or not, and then decides to travel the remaining distance, then in the event the distance remaining in his journey is eight farsakhs, or four farsakhs outward and four farsakhs return, he should offer the traveler’s prayer from the moment he begins his journey.
The Fourth Condition: A person should not intend to pass through his hometown, or remain in a location for ten days, prior to traversing a distance of eight farsakhs. Therefore, if a person intends to pass through his hometown, or remain in location for ten days prior to completing a journey of eight farsakhs, he should offer his prayer conventionally.
1302. If a person does not know whether he will pass through his hometown or not, or remain in a location for ten days or not, prior to traversing a distance of eight farsakhs, he should offer his prayer conventionally.
1303. A person who intends to pass through his hometown, or remain in a location for ten days, prior to traversing eight farsakhs, or a person who wavers on whether he will pass through his hometown or not, or remain in a location for ten days or not, should offer his prayer conventionally even if he decides against passing through his hometown, or remaining in a location for ten days.
The Fifth Condition: The journey should not be for committing a forbidden act. If it is carried out to commit a forbidden act, such as stealing, assisting an oppressor in his oppression, or harming a Muslim, or if the journey itself is forbidden—for example, he has taken a shar‘Ð oath not to travel, or the journey entails harm for him, bearing which is forbidden—he should offer his prayer conventionally.
1304. A journey that is not obligatory, and is the source of the annoyance of one’s mother and father, is forbidden. If a person departs on such a journey, he should offer his prayer conventionally and observe the obligatory fasts.
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.
