1279. If after the salÁm, a person performs an act that would invalidate prayers, whether performed inadvertently or deliberately, such as turning his back to the qiblah, and later realizes that he had omitted the last two sujÙd of prayer, his prayer will be invalid. However, if he realizes it prior to performing an act that would invalidate his prayer, he should perform the two forgotten sujÙd, and repeat the tashahhud and the salÁm. Obligatory precaution dictates that he should offer two sajdat al-sahw for the inopportune salÁm, and another two sajdat al-sahw for the additional tashahhud.

1280. If a person realizes that he had offered the entire prayer prior its prescribed time, he should repeat it. If its time has elapsed, he should offer its qaÃÁ. However, if he offered some of it prior to its prescribed time, its ruling has been elaborated in article 751.
If a person realizes that he was not facing the qiblah, his prayer will be deemed valid if the deviation from the qiblah was between the left and right side. However, if the deviation was greater than this, he should repeat his prayer if he realizes it within its prescribed time. If he realizes after its prescribed time, he is not obligated to offer its qaÃÁ, unless he had his back to the qiblah, in which case, obligatory precaution dictates that he offer its qaÃÁ.
In all of the above cases, if a person was facing a direction other than the qiblah due to his ignorance of the sharia ruling, his prayer will be deemed invalid.

A traveler who meets the following eight conditions must offer the traveler’s prayer (Qasr prayer) for the Ûuhr, ‘aÒr and ishÁ prayers, meaning that he must offer them as two rak‘ahs:

The First Condition: the distance he travels should not be less than eight farsakh as defined by the sharia. A farsakh defined by the sharia is slightly less than five and a half kilometers.

1281. If the totality of the outward and return journey of a person is eight farsakh, and both the outward journey and the return are no less than four farsakh each, he should offer his prayer as qasr. Therefore, if a person’s outward journey is three farsakh, and his return journey is five farsakh, or vice versa, he should offer a conventional prayer.

1282. If a person’s outward and return journeys are four farsakh each, he should offer his prayer as qasr and abstain from fasting, even if he does not return the very same day or night. Recommended precaution dictates that he should also offer his prayers conventionally.

1283. If a person departs for a brief journey, the distance of which is less than eight farsakh, or he does not know whether the journey is eight farsakh or not, he should offer his prayer conventionally. If he doubts whether the distance is eight farsakh or not, he is not obligated to investigate and should offer his prayer conventionally.

1284. If one just person, or a trustworthy worthy person declares that the journey is eight farsakh, and there is no reasonable doubt contrary to his statement, he should offer his prayers as qasr.

1285. If a person is certain that his journey is eight farsakh, and he offers his prayers as qasr, and it later transpires that it was not eight farsakh, he should offer those prayers as four rak‘ah prayers. If their prescribed time has elapsed, he should offer their qaÃÁ.

1286. If a person is certain that his journey is not eight farsakh, or doubts whether it is eight farsakh or not, and during his journey, he realizes that it is eight farsakh, he should offer his prayers as qasr, even though only a small portion of his journey may be remaining.
If he had already offered a conventional prayer, he should offer it again as qasr if he realizes it within its prescribed time. If he realizes it after its prescribed time has elapsed, he is not obligated to repeat it.

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.