[FrereeDoulley]

Assalamu alaikum,

I am new to this site and so before I continue I apologise if I am posting in the wrong forum.
My question was that I intend to stay for 14 days in Italy for a family holiday. I wanted to know as I am staying more than 4 days in Italy should I continue to read my prayer in full.

jazakallah khairan

[fedelwet]

Assalamu alaikum,

I am new to this site and so before I continue I apologise if I am posting in the wrong forum.
My question was that I intend to stay for 14 days in Italy for a family holiday. I wanted to know as I am staying more than 4 days in Italy should I continue to read my prayer in full.

jazakallah khairan

http://www.shafiifiqh.com/maktabah/r...ftraveller.pdf

e6.1 Wiping footgear is permissible for 72 hours (lit. "three days and nights") to a traveller on a lawful trip (N: one not undertaken for purposes of disobeying Allah) that fulfills the conditions permitting one to shorten prayers on journeys (def:f15.1-5). Wiping them is permissible to a nontraveller for 24 hours (lit. "a day and a night"). (n: At the end of these periods, one removes the footgear to perform ablution, or, if one has ablution at the time, to wash the feet, before putting them on again and starting a new period of permissibility, as at e6.7) The beginning of the period is reckoned from the time of the first minor ritual impurity (hadath) that occurs after having put them on while in a state of ablution. Wiping footgear is permissible for only 24 hours:

(1) when one has wiped one has wiped both of a pair of footgear for ablution or just one of the pair
(n: leaving the other for later) when not on a trip, and then begun travelling;

(2) or (O: When one has wiped both of a pair of footgear or just one) when on the trip and then
finished travelling;

(3) or when one is in doubt as to whether one first wiped one's footgear for ablution while travelling
or whether it was while not travelling. Wiping footgear is permissible for 72 hours if one's ablution is
nullified when not travelling and one then lifts that state of minor ritual impurity by wiping them for the ablution while travelling.

f15.0 SHORTENING OR JOINING PRAYERS FOR TRAVEL OR RAIN
(A: The two travel dispensations of shortening and joining prayers have no effect on each other; one
may take both together, either, or none. It is superior in our school not to take dispensations that are
permissible.)

SHORTENING PRAYERS WHILE TRAVELLING

f15.1 It is permissible to shorten the current prescribed prayers of noon (zuhr), midafternoon (`asr),
and nightfall (`isha) to two rak`as each, when one:

(a) is travelling for a reason that is not disobedience to Allah (O: as there is no dispensation to
shorten prayers on such a trip);

(b) on a journey of at least 48 Hashemite miles (n: approximately 81 km./50 mi.) one way.
One may also shorten the above prayers when one both misses them and makes them up on the trip,
though one must pray the full number if one misses them while not travelling and makes them up on the trip, or misses them on the trip and makes them up while not travelling.

f15.2 This distance (n: 81 ka/50 mi. one way) holds for travel by water as well as by land. If such a
distance is traversed in an instant (O: preternaturally, because of a miracle (karama, def: w30)), one may still shorten the prayer. (O: The brevity of the time taken to travel the distance is of no consequence.)

f15.3 When there are two routes to a destination and one of them is less than the distance that permits shortening prayers but one chooses the longer way for a legitimate purpose such as safety, convenience, or recreation (O: provided that recreation is merely the reason for taking that route, not the reason for the trip itself, which must have some other legitimate purpose such as trade, for an outing is not a legitimate purpose) then one may shorten prayers. But if the only reason for choosing the longer way is to take the dispensation, then doing so is not valid and one must pray the full number.

(A: Purely recreational trips whose purpose is not disobedience are permissible, but there are no
travel dispensations in them, though if undertaken in order to gain religious knowledge, to visit a fellow Muslim, or visit the grave of a righteous or learned Muslim (dis: g5.8), these and similar purposes are legitimate and permit the dispensations.)

f15.4 The journey's destination must be known. If a wife travelling with her husband or a soldier with
his leader does not know the destination, they may not shorten their prayers (N: as long as they have not yet travelled the distance that permits shortening. When they have travelled it, then they may). If they know the destination and the journey meets the conditions (def: f15.1), then they may shorten their prayers (N: from the beginning of the journey).

f15.5 Someone whose journey constitutes an act of disobedience, such as a woman travelling against
her husband's wishes, may not shorten their prayer but must pray the full number. (O: The same applies to someone who undertakes a legitimate trip and then changes the purpose of it to disobedience.) (N: Though shortening prayers is permissible for someone who commits an act of disobedience while on a legitimate trip, as when someone travels for trade, but then sins by drinking wine, for example.)

THE BEGINNING OF THE JOURNEY

f15.6 If one's city has walls, one may begin shortening prayers as soon as one has passed them, whether or not there are other buildings outside them. If there are no walls, one may shorten one's prayers after passing beyond the last buildings, excluding farms, orchards, and cemeteries. (N: When the buildings of a city extend to the next city, one's journey begins at the former's city limits, or at what people commonly acknowledge (def: f4.5) to be the edge of town.) A desert dweller may begin shortening prayers when he passes beyond his people's tents. (O: A person living in a valley begins shortening prayers when he has traversed the distance of the valley's width. Someone living on a hill begins when he comes down from it. A person living in a gorge begins when he climbs up out of it.)

THE END OF THE JOURNEY
f15.7 When the trip ends one must pray the full number of rak`as for each prayer.

A trip ends when one reaches one's hometown. It also ends:

(1) by the mere intention to stay in a place at least 4 full days, not counting the day one arrives or the day one departs;

(2) or by staying that long without the intention, so that after one has stayed 4 full days, not
counting the days of arrival and departure, one prays the full number of rak`as, unless one is staying in aplace in order to fulfill a purpose that one expects to accomplish and intends to leave as soon as one does. As long as this is the case, one may shorten one's prayers for up to 18 days. If longer than this, one prays the full number. This holds for both jihad (def: o9) and other purposes.
When one reaches one's destination and intends to stay there for a significant amount of time (O: 4
days), one must pray the full number of rak`as, but if not (O: as when not intending to stay at all, or
intending 3 days or less), then one may continue shortening prayers for either 4 days (O: if one learns that one cannot accomplish one's purpose during them), or 18, if one can expect one's purpose to be accomplished at any moment.

THE CONDITIONS FOR SHORTENING THE PRAYER
f15.8 The conditions for shortening the prayer while travelling are:
(a) (O: that the trip be legitimate (def: f15.5);
(b) that it be at least 81 km./50 mi. one way;
(c) that the destination be known (f15.4));
(d) that the prayer take place from start to finish while one the trip (A: if one's vehicle arrives before
the prayer is finished, one prays the full number);
(e) that the intention to shorten the prayer coincide with the opening Allahu Akbar (O: it not being
valid if made after this);
(f) that no portion of the prayer be performed while following an imam who is praying the full
number of rak'as;
(g) (O: that one be aware of the permissibility of shortening prayers for travel;
(h) and that the intention be free of things which nullify it (A: such as vacillation or doubts (dis:
below))).
One must pray the full number of rak`as if:
(1) (non-(d) above) the intention to stay at the place for 4 days occurs during the prayer;
(2) (non-(h)) one is uncertain whether one's intention was to shorten, but one soon recalls that one
did intend it;
(3) (non-(h)) one vacilates in the intention between shortening the prayer or not doing so;
(4) or (non-(f)) one does not know whether one's imam is shortening or not, though if one does not
know the imam's intention, it is valid to intend that if the imam shortens the prayer, one will shorten, and
if he prays the full number, one will pray the full number, and then to do this.

JOINING TWO PRAYERS DURING A JOURNEY

f15.9 It is permissible to join the noon prayer (zuhr) and midafternoon prayer (`asr) during the time of either of them (N; or the Friday prayer (jumu`a) and midafternoon prayer in the time of the Friday prayer), and permissible to similarly join the sunset prayer (maghrib) and nightfall prayer (`isha) during the time of either, provided one joins them during a journey in which prayer may be shortened (def: f15.8(a,b,c,d)).

If one stops travelling (A: to rest, for example) during the time of the first of the two prayers, then
this is the best time to join them, but if one is travelling steadily during the first time, the time of the
second is better.

f15.10 The conditions for joining two prescribed prayers on a trip in the time of the first of them are:
(a) that the trip continue (A: until one finishes both prayers);
(b) that the first of the two be prayed first;
(c) that the intention to join the two prayers occur before finishing the first, either coinciding with
the opening Allahu Akbar, or occuring during the prayer;
(d) and that one not separate the two prayers by waiting between them, though a short interval (A:
meaning one that could contain two rak`as of the briefest possible) is of no consequence, nor is a brief search for water (dis: e12.3) by someone who has performed dry ablution (tayammum).

If one prays the second of the two prayers before the first (non-(b) above,), then that prayer is invalid (O: and must be repeated after the first, if one still wants to join them).
One must wait to perform the second of the two prayers until its own time if:
(1) (non-(a) above) one finishes one's journey before performing the second prayer;
(2) (non-(c)) one neglects to intend joining them during the first prayer;
(3) or (non-(d)) one waits at length between them.

f15.11 If one has performed both prayers and the journey subsequently ends (A: whether in the time of the first prayer or the time of the second), they are and remain valid.
f15.12 The necessary condition for joining two prayers in the time of the second of them (A: in addition to f15.8 (a,b,c,d)) is that one make the intention to do so before the end of the first prayer's time (O: by an interval which could contain at least one rak`a). If one neglects this intention, one has sinned, and praying the first prayer during the second prayer's time is considered making it up.
f15.13 When joining two prayers in the time of the second, it is recommended (A: not obligatory):
(1) to pray the first one before the second;
(2) to not pause at length between them;
(3) and that the intention to join them be present during the prayer one performs first.

[FrereeDoulley]

Assalamu alaikum,

I am new to this site and so before I continue I apologise if I am posting in the wrong forum.
My question was that I intend to stay for 14 days in Italy for a family holiday. I wanted to know as I am staying more than 4 days in Italy should I continue to read my prayer in full.

jazakallah khairan

Thank you.

[darieBarexish]

Thank you, this is useful information for me as well. I will be taking a trip to Spain soon with my sister.