prayer when you travel islam

How to Pray When Travelling

Publication : 28-01-2006

Views : 275202

I am going abroad for one month. Let me know the easiest way of doing the prayers during this period.

Summary of answer

Contents Related

When to shorten prayer while traveling

• Can you join prayers while travelling? 

Praise be to Allah.

If you have resolved to stay in the place to which you are travelling for more than four days, then you come under the same ruling as a resident from the moment you arrive there, so you have to do what the residents do, i.e., offer the prayers in full, and it is not permissible for you to shorten them . 

You may shorten the prayers during the journey , but when you reach the place you should offer the prayers in full, because you come under the same ruling as a resident. 

It says in Fatawa al-Lajnah al-Daimah (8/99): 

“The kind of travel for which the concession of travel is prescribed is that which is regarded as travel according to custom, and the distance is approximately eighty kilometers. Whoever travels this distance or more may avail himself of the concessions for travellers, such as wiping over his socks for three days and two nights, joining and shortening prayers, and not fasting during Ramadan. If this traveller intends to stay in a place for more than four days, then he should not avail himself of the concessions for travellers. If he intends to stay there for four days or less, then he may avail himself of the concessions for travellers. If a traveller stays in a place but does not know when he will finish his business and cannot state a certain length of time for his stay, then he may avail himself of the concessions for travelling even if he stays for a long time. It makes no difference whether he travels by land or by sea.” 

Can you join prayers while travelling? 

With regard to joining prayers , it is permissible for a traveller to join Zhuhr and ‘Asr, and Maghrib and ‘Isha, at the time of the earlier or later prayer, depending on what is easiest for him. But it is better for him not to do that unless it is difficult for him to offer every prayer on time. 

Based on that, you can join two prayers together during the journey, but when you reach the place where you intend to stay for a month, then you should offer every prayer on time. 

You should remember that prayer in congregation is obligatory for travellers as well as others. So try to pray in congregation in the mosque . 

And Allah knows best.

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Source: Islam Q&A

Similar Topics

Prayer in congregation is obligatory for both travellers and non-travellers

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Prayers for Travel

Duas for Muslim Travelers

• Prayer Salat
• Important Principles
• Prophets of Islam
• Ramadan and Eid Al Fitr
• Hajj and Eid Al Adha
• M.Ed., Loyola University–Maryland
• B.S., Child Development, Oregon State University

In addition to being required to pray three times daily (normally five, but exceptions are made when traveling), Allah also requires Muslims to begin other prayers, or ​duas, to keep them safe as soon as they leave their cities or towns and begin their travels. Whether before or during their travels—and whether by airplane, car, boat or other transportation—Muslims ask Allah to protect them on their journeys and get them back home safely to their families.

Invocation for Traveling

Allaahu 'Akbar, Allaahu 'Akbar, Allaahu 'Akbar, Subhaanal-lathee sakhkhara lanaa haathaa wa maa kunnaa lahu muqrineen. Wa 'innaa 'ilaa Rabbinaa lamunqaliboon. Allaahumma 'innaa nas'aluka fee safarinaa haathal-birrawattaqwaa, waminal-'amalimaa tardhaa, Allaahumma hawwin 'alaynaa safaranaa haathaa watwi 'annaa bu'dahu, Allaahumma 'Antas-saahibu fis-safari, walkhaleefatu fil-'ahli, Allaahumma 'innee 'a'oothu bika min wa'thaa'is-safari, wa ka'aabanl-mandhari, wa soo'il-munqalabi fil-maaliwal'ahli.

Allah is the Most Great. Allah is the Most Great. Allah is the Most Great. Glory is to Him Who has provided this for us though we could never have had it by our efforts. Surely, unto our Lord we are returning. O Allah, we ask You on this our journey for goodness and piety, and for works that are pleasing to You. O Allah, lighten this journey for us and make its distance easy for us. O Allah, You are our Companion on the road and the One in Whose care we leave our family. O Allah, I seek refuge in You from this journey's hardships, and from the wicked sights in store and from finding our family and property in misfortune upon returning.

Prayer for the Trip

Bismi-Allahi wa al-hamdu li-Allahi. Subhana-alladhi sakh-khara la-na hadha wa ma kunna la-hu muqrinin. Wa inna ila Rabbi-na la munqalibun.

In the name of Allah, and Praise be to Allah. Glory unto Him Who created this transportation, for us, though we were unable to create it on our own. And unto our Lord we shall return.

The Departure Prayer

lla   ihlmh   ila   allmha  waḥdahs  lba  sh  ryka   lh   llhn   almlk    wlh  alnḥ  mld   whww  ʿl a  kll   shyw’r   qd   yrsh  aybṭwnn  twamb  wnḍ ʿabnd  wnr   sajadrwny  lḥr  bmnaa  ḥramdwn ṣndqa  allahl  wʿkhdyhr whndhṣhr  ʿbdh w  hzm  alaahḥlzhab  wnḥʿdwh bk mn  shrha   wshr   ahlha   wshr  ma  fyha

There is none worthy of worship besides Allah who has no partner. His is the Kingdom and to him is all praise, for He has created everything. We are those returning, repenting and obedient to Allah, performing Sajda, praising Allah, Allah has made truth (fulfilled) His promise and aided His servant and defeated the enemy armies Alone.

Prayer for Reaching the Destination

Allhm rb alsmawat alsbʿ wma aẓlln wrb alarḍyn alsbʿ wma aqlln wrb alshyaṭyn wma aḍlln wrb alryaḥ wma dhryn fina nsalk khyr hdhh alqrya wkhyr ahlha wnʿwdh bk mn shrha wshr ahlha wshr ma fyha .

O Allah, You are the Lord of the seven skies and all the things that are under these skies and the seven planets and whatever is over these and of Satan who misled and all those misled by him and for the wind and all that it blows. Thus we seek the good of this town and the good of its members (people) and seek refuge from its evil and the evil of its members, and from the evils of whatever is in it.

Prayer to Reach Home Safely

Alw bham a wbaa llrbhanwa tdwhb ab lsha yyghaadr ʿllnyana ḥw bwal h alnḥ mld whww ʿl a kll shyw’r qd yrsh aybṭwnn twamb wnḍ ʿabnd wnr sajadrwny lḥr bmnaa ḥramdwn ṣndqa allahl wʿkhdyhr whndhṣhr ʿbdh w hzm alaahḥlzhab  wnḥʿdwh bk mn shrha wshr ahlha wshr ma fyha.

I have come back, I have come back, I seek forgiveness from Allah with such a repentance that leaves me with no sin.

Prayer Upon Returning Home

Aa'iboona, taa'iboona, 'aabidoona, Lirabbinaa haamidoon.

We return repentant to our Lord, worshipping our Lord, and praising our Lord.

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How to Perform Salah When Travelling

If you are traveling, the following question may arise: How to pray Salah while traveling? It is important to know for Muslims how to pray while travelling because praying is one of the obligatory worship for every Muslim around the world. However, the journey that you take can be long and tiring. Therefore, Almighty Allah has offered us convenience to pray Salah during the travelling. 

You can perform Salah while traveling  by shortening the rakats from 4 to 2 of Dhuhr, Asr and Ishaa prayers, and you can also combine the dhuhr with Asr, and Maghreb with Isha. If you can not find a proper place to perform the prayer, you can pray in a sitting position, and make Tayamum instead of Wudu with Water, if there is no access to water or place to make Wudu.

When a person leaves his place of residence for any reason and travels somewhere, it is called Safar in Arabic. The person who sets off in his way is called a traveller (musafir). However, there are certain conditions in order to be considered a passenger in the religion of Islam. Knowing these conditions before traveling is very important to know how to pray Salah while traveling. 

In Islam, there is a certain distance to be counted as a traveler (musafir). Accordingly, you can combine some prayers together while traveling, or you can perform prayers on the plane or bus. 

What Is The Distance for Travel Prayer?

There is no precise definition of the distance that constitutes ‘travel’ in the Qur’an and the Sunnah. For this reason, scholars have reached an answer by examining the practice of the Prophet and Ahl as-Sunnah on this matter..  

There are two important views regarding travel distance. According to the view of Shafi, Maliki and Hanbali schools, travel to shorten prayers should be a two-day journey with a medium walk or journey with two stays and heavy loads on foot. According to the view of the Hanafi school, it should be a three-day journey.

In later periods, scholars of Islam converted the three-day period to hours. Considering the short days of the year, they set a total of 18 hours for three days, with an average of 6 hours per day for normal walks. Later, the calculation has changed from hours to kilometers, and it has calculated that a person could walk a distance of about 80 km (48 miles) in 18 hours on foot or by camel. Therefore, the minimum distance for traveler’s prayer is 42 miles ( 80 km). 

In this case, if you are thinking of going on a journey and wondering how to pray Salah during the traveling and whether you are counted as a passenger, the journey should be at least 42 miles (80 km).

How Many Rakats to Pray When Travelling?

If your journey provides the necessary distance to be considered as a traveler in Islam, it is important to know how many rakats you need pray while traveling and how to shorten prayers while travelling. Muslims especially wonder what is the ruling on shortening the Salah when travelling. They are asking that if they are gone for an extended period of time, how long can they offer the shortened prayer for?

It is certainly acceptable that the salah, specifically the fard rakats of Dhuhr, Asr, and Isha are reduced from four rakats to two rakats. Therefore, it is permissible to perform these daily prayers as two rakats while traveling. The shortening of the prayer is mentioned directly in the Qur’an as well as a sunnah confirmed by the Prophet Muhammad (ﷺ). It is stated as follows in Surah an-Nisa:

‘ ‘When you travel throughout the land, there is no blame on you if you shorten the Prayer, (especially) if you fear that the unbelievers might cause you harm. Surely the unbelievers are your open enemies.” (Surah  An-Nisa, Ayat 101)

When you read this verse, you might think that it is permissible to shorten the prayer only while traveling and when there is a threat or danger to your life. But what if you travel and there is no danger? 

It was narrated that Ya’la bin Umayyah (RA) said: “I said to ‘Umar bin Al-Khattab: ‘There is no sin on you if you shorten salah and if you fear that the disbelievers may put you in trial (attack you). But now the people are safe.’ ‘Umar said: ‘I wondered the same thing, so I asked the Messenger of Allah (peace be upon him) about that and he said: This is a favor from Allah  to you, so accept His favor.”  ( Sahih (Darussalam) Sunan an-Nasa’i)  

Therefore, Islamic scholars state that it is permissible to shorten the prayer when there is  fear and danger. Thus, Almighty Allah provides convenience to His servants during the traveling. Shortening the prayer on safe journeys is considered as a Sadaka. Almighty Allah’s Sadaka should not be rejected.

The number of Rakats while traveling

It was narrated that Omar said: ” The prayer while traveling is two Rakats, and Friday is two Rakats, and Eid is two Rakats. They are complete and are not shortened, as told by Muhammad (ﷺ). ” (Sunan Ibn Majah)

According to this, the Fards of Dhuhr, Asr and Isha reduced to 2 Rakat. The traveler has the freedom to choose to pray Sunnah and Nafl. It is recommended to pray only Fard Prayers during the traveling. Once you have settled to pray Sunnah and Nafl Rakats. Here are the number of Rakats while traveling:

• Fajr: 2 Rakat of Fard
• Dhuhr: 2 Rakat of Fard
• Asr: 2 Rakat of Fard
• Maghrib: 3 Rakat of Fard
• Isha: 2 Rakat of Fard

Can You Pray Before Time While Traveling?

All schools of Islam agree that any given prayer cannot be performed before its stipulated time. For this reason, it is not possible to perform the prayer if the time for the daily prayer has not yet come before you go on a journey.

However If you are going on a journey that takes 42 miles (80 km) or more, you can combine certain prayers during the traveling. In this case, the prayer is performed by combining one of the daily prayers with another, Dhuhr with Asr, and Maghreb with Isha.

Can You Pray Asr Before Its Time?

Allah says in Surah an-Nisa: “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours” (Surah  An-Nisa, Ayat 103) As it is stated in the Ayat, each Salah should be performed at its own time, which means, prayer offered before its time is not valid.

Even if you go on a journey that takes at least 42 miles (80 km), it is not permissible to perform the daily prayer before its own time comes. However, Allah has made it possible for those who are regarded as passengers to combine their certain daily prayers while traveling.  

Can You Combine Prayers When Travelling?

Each prayer is obligatory to be performed in its own time. Therefore, every prayer should be performed on time under normal conditions. However, if there is a valid excuse, the prayers can be performed by combining them. One of these situations is combining certain prayers while traveling.

According to the view of Hanafi, only a person who is on Hajj can combine two prayers. According to other Islamic schools, two different daily prayers can be combined during the journey. That means, it is permissible to combine Dhuhr and Asr prayers, and Maghrib and Isha for the one who is traveling. However, it should be remembered that only Dhuhr can be combined with Asr and Maghrib with Isha.

Can I Pray Maghrib and Isha Together When Travelling?

The other question about how to perform prayers during a journey is that if we can pray Dhuhr and Asr together while traveling. If you are traveling or have an important excuse, you can combine the Dhuhr and Asr prayers. The person who will perform the prayers by combining them performs these prayers one after the other and in order. He does not perform the Sunnah Prayers between two Fards and does not engage in anything else.

As a conclusion, it can be performed by combining Dhuhr and Asr during the journey. In this case, the 3 rakats Fard of Maghrib and 2 rakats Isha prayers can be combined in time of Maghrib or Isha. 

InshAllah this clears up any confusion you may have had. Please leave a comment below if this helped or if you believe we have made a mistake anywhere.

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Salah During Travel (Qasr)

Praying 5 times a day is an obligation upon Muslims. However, Allah has allowed His servants to shorten their Salah during travel.

1- Why Should We Follow Qasr Salah During Travel?

The Messenger of Allah (S.A.W.) said, 

“Verily, Allah loves for you to take His concessions , just as he dislikes you to be disobedient.” (Musnad Ahmad: 5832)

The shortening of prayers is mentioned in the Quran and is a confirmed Sunnah of Prophet Muhammad (S.A.W.): 

“And when you travel throughout the land, there is no blame upon you for the shortening Prayer” (Quran 4:101, An-Nasai: 457)

Hence, for travelers, it is permissible to shorten those Prayers that consist of 4 Rakat to only 2 Rakat (i.e. only Fardh Prayer of Dhuhr, Asr & Isha Salah).

2- Opinion of Different Fiqh:

According to Imam Shafii (R.A.) and Imam Ahmad bin Hanbal (R.A.), Reduction in the Prayer is not obligatory but merely optional. However, it is better to shorten it.

Imam Abu Hanifah (R.A.) considers ‘Reduction in Prayer'’ as obligatory (Wajib) during travel .

3- Conditions for Qasr:

Travelling Distance

According to Imam Abu Hanifa, the minimum required distance for a person to be considered a traveler is when he or she intends to travel for 48 miles (80 kilometers approx) from his/her Waṭan-e-Aṣli (Original Hometown).

Imam Shafi'i, Imam Ahmad bin Hanbal and Imam Malik fixed this distance at 55 miles approx (88 km approx).

Shortening of the prayers commences once a person leaves the city limits and ceases when they re-enter the city limits.

Period/Time

There is considerable scholarly disagreement on this matter from three days to four and to fifteen days.

Traveler-status is the intention to stay at the place of arrival for a period of:

Less than Fifteen (15) days [Hanafi]

Less than Four (4) days [Hanbali, Maliki and Shafii] - (Days of arrival and departure are not included)

4- How to do Taqseer (shortening of Prayers):

During travel, only Salah with 4 Rakat Fardh is to be shortened, i.e. Dhuhr, Asr & Isha. Travelers should offer 2 Rakat instead of 4 Rakat of the mentioned Salahs.

However, 2 Rakat Fardh of Fajr and 3 Rakat of Maghrib Salah must be offered in full as you cannot cut 2 or 3 Rakat Fardh Salah in half.

When on a journey, the Prophet (S.A.W.) used to offer, without fail, 2 Sunnah Rakat of Fajr Prayer and 3 Rakat Witr with Isha Prayer . So these two should be offered even during traveling. 

Remember that these rules are only for a person who is traveling and offering individual Salah. If the traveler is praying in congregation then he must follow the Imam and offer the full Salah.

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• Ask the Scholar

Praying while Traveling: How?

Wa`alykum As-Salaamu Warahmatullahi Wabarakaatuh.

In the Name of Allah, Most Gracious, Most Merciful.

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

In this fatwa:

There is general consensus among scholars that if a traveling person is determined to return as soon as his work is done and does not know when that will be, then he may continue to pray q asr  as long as he is on travel.

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In his response to the question you posed,  Sheikh Ahmad Kutty , a senior lecturer and an Islamic scholar at the Islamic Institute of Toronto , Ontario, Canada, states:

• There is general consensus among scholars that if a traveling person is determined to return as soon as his work is done and does not know when that will be, then he may continue to pray  q asr   as long as he is on travel.

If, however, a person decides to settle down in a city, the moment he does so, he ceases to be a traveler, and, therefore, he must pray full.

If, on the other hand, one is determined to stay only for a few days the number of which he knows precisely, then he should pray full, according to a great number of scholars, if his stay exceeds more than four days. The Hanafi School, however, puts the number of allowable days at fifteen, while a third group of scholars put it at eighteen.

The first view seems to be the safest view to follow, as it has been based on the Prophet’s practice. According to authentic reports, he stayed in Makkah for four days, and during his stay he prayed q asr ; he had already known in advance how many days he would be staying. He is reported to have prayed  qasr  for eighteen and twenty days on two different occasions, when, most likely, he had no idea as regards the number of days he would be staying.

Having said this, I should rush to state that if anyone follows the position of the Hanafi School, he should not be blamed for his action, for theirs is a  Fiqh – ruling based on acceptable practices of the  Salaf as-Salih  (pious predecessors). Since it is merely a question of differences of interpretation based on valid  Ijtihad  (creative exercise of reasoning), one should never make a big issue out of such differences of opinion among Imams.

• The most accurate way to count the number of days for a traveler is to consider oneself a traveler only after one has crossed the boundaries of his city of residence.

Thus, in case of people living in Toronto, if they are in a long distance journey, they will be considered travelers only after they have crossed the boundaries of GTA. The days of stay are calculated by excluding the day/days of going and returning.

• Yes, according to the vast majority of scholars and Imams, it is perfectly allowed for a traveler to combine Zhuhr  and  Asr   , and  Maghrib  and Isha.

This ruling (known as  Jam` ) is based on the authentic traditions which clearly state that the Prophet (peace and blessings be upon him) had combined Zhuhr and Asr   as well as Maghrib   and  Isha  on a number of occasions while traveling.

According to the Hanafi School, however, combining prayers is allowed only during Hajj while performing the rite of standing in `Arafah . At other times, they allow only what is often termed as  Jam suwari  (a kind of combining): By this they mean to say that you are allowed, for instance, to delay  Zhuhr  and pray it at the last time of Zhuhr and then pray Asr   at the first time of Asr.

The majority view allowing combining of prayers as mentioned earlier has been considered to be the most authentic; it has been adopted later by many scholars belonging to  Hanafi  School as well.

• While combining prayers, you are allowed to make either  taqdim  (advancing) or  ta’khir  (delaying): In other words, you are allowed to advance the second prayer to the time of the first prayer.

Thus, if you are combining Zhuhr and Asr   , you can first pray Zhuhr, and then advance Asr   by praying immediately, or if you wish you can defer praying Zhuhr until the time of Asr and then pray Asr   afterwards. The same procedure applies to combining Maghrib and Isha as well. at the time of arrives, in which case, you will first pray.

An important word of caution concerning  Jam`  is that there is no combining of Fajr   with Zhuhr, or Asr with Maghrib, or Isha with Fajr.

It is also worth mentioning that while praying  qasr  during travel is highly recommended—some Imams such as Abu Hanifah even consider it as obligatory—during travel, praying Jam` is only allowed while one is actually traveling or pre-occupied with pressing circumstances. Jam` is rare, while  qasr  is common.

A final remark to be made is that if a person is aimlessly wandering, he is not considered a traveler and is, therefore, not allowed to make use of the allowances of qasr  and  Jam` .

Allah Almighty knows best.

Editor’s note: This fatwa is from Ask the Scholar’s archive and was originally published at an earlier date.

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Five Powerful Duas and Prayers for Traveling

Last updated on November 17th, 2021 at 08:40 am

Have you ever found yourself on the plane ready to take off, but unable to find your booklet of prayers for traveling? Often we find ourselves without access to these special duas or prayers when we need them the most. In our opinion, memorizing duas is the best solution.

One of the beautiful things about Islam is that there is a prayer for our normal daily activities and even prayers for traveling abroad .  When we embark on a journey, we should recite a prayer to Allah and remember Him. It brings us closer to Allah and also saves us from any untoward incident that may take place on our journey.

As per Islamic teachings, reciting a dua not only brings Allah’s protection; it also mobilizes angels to protect us during our journey and bring us safely back home to our loved ones.

Below are the five common duas that Muslims recite before journeys, complete with Arabic verse, dua transliteration, source, and explanation.

1. Prayer for Safety When Embarking on Travel

• Arabic Verse: وَقُل رَّبِّ أَنزِلْنِى مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ ٱلْمُنزِلِينَ
• Dua Transliteration: Rabbi anzilni munzalan mubarokan wa anta khairul munzilin
• English Translation: My Lord, let me land at a blessed landing-place, and You are the best to accommodate [us].
• Source: Surah Al Muminun ayat 29

When embarking on travel, this dua is recited to protect oneself from any mishap and to ensure a safe landing. When you recite this dua, you will feel calmer and less anxious about your upcoming trip.

It is always helpful to start a journey by remembering Allah. This prayer is useful to keep with you whenever you are packing for your trip so that you can easily recite it once you leave your home or on the plane.

This prayer asks Allah to protect us when traveling abroad . It also helps us proclaim our faith and affirm the fact that there is no one that can protect us except Allah.

2. Prayer for Safety During the Trip

• Arabic Verse: سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنقَلِبُونَ
• Dua Transliteration: Subhana-alladhi sakh-khara la-na hadha wa ma kunna la-hu muqrinin. Wa inna ila Rabbi-na la munqalibun.
• English Translation: Glory unto Him Who created this transportation, for us, though we were unable to create it on our own. And unto our Lord, we shall return.
• Source: Surah Az-Zukhruf 43:13-14

This excerpt from Surah Az-Zukhruf is a masnoon prayer that thanks Allah for providing us with the means of transportation to make our journey. This dua is short and can be easily memorized so that it becomes a habit to recite it when on a journey.

The Holy Prophet (ﷺ) recited this Surah as dua when he would mount an animal for traveling . He would say Bismillah and then recite this prayer for travel safety . We may be traveling by car, plane, train, or boat; whatever the means of transportation is, it is always important to remember Allah during our journey.

3. Prayer for Traveling to a New Place

• Arabic Verse: وَقُل رَّبِّ أَدۡخِلۡنِى مُدۡخَلَ صِدۡقٍ۬ وَأَخۡرِجۡنِى مُخۡرَجَ صِدۡقٍ۬ وَٱجۡعَل لِّى مِن لَّدُنكَ سُلۡطَـٰنً۬ا نَّصِيرً۬ا
• Dua Transliteration: Wa-qul Rabbi Adkhilnee Mudkhala S’idqiw Wa Akhrijnee Mukhraja S’diqiw Waj-a’l Lee Mil Ladunkaa Sult’aanan Nas’eeraa
• English Translation: O Lord, cause me to enter a goodly entrance and cause me to go out a goodly exit, and grant me from you an authority to assist (me).
• Source: Sura Al-‘Isra 17:80

The prophet (ﷺ) was in Makkah and had to emigrate to Madinah when Allah revealed this verse. The Holy Prophet (ﷺ) was being attacked by individuals in Makkah and was preparing to enter a new place.

This verse asks for Allah’s protection when taking a big decision and traveling to a new place. This decision could be anything from moving to a new city to even moving to a new home. In this prayer, we are asking Allah to bless our entrance and exit. We are looking for His assistance and blessing while we take this decision.

4. Prayer upon Reaching Destination Safely

• Arabic Verse: وَقَالَ ارْكَبُواْ فِيهَا بِسْمِ اللّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَّحِيمٌ
• Dua Transliteration: Va kealarkaboo feehea bismilleahi macreahea va murseahea, inna raabbee la gaafoorun raaheem
• English Translation: Embark there in! In the name of Allah be its course or its mooring. Lo! My Lord is Forgiving and Merciful!
• Source: Surah Al-Hud – 11:41

This verse is from Sura Hud, which relays the trials and tribulations of Prophet Noah allehisalam. Prophet Noah was commanded by Allah to create a ship and load it with two creatures (male and female) of every living thing that had a soul.

When the command came to leave on the ship, a strong storm came that brought heavy rainfall. This verse was then revealed at that time and means that the moving course and resting (anchorage) of the ship will be all in Allah’s hands.

This is a specific verse in the Surah and is often used when someone reaches their destination safely. It is a small and short prayer that can be memorized easily when traveling abroad and after you have reached your destination.

5. Prayer Upon Returning Home

• Arabic Verse: آيِبُونَ تَائِبُونَ عابِدُونَ ساجِدُونَ لِرَبِّنَا حَامِدُونَ  
• Dua Transliteration: Ayibun, ta’ibun, ‘abidun, sajidun, lirabbina hamidun
• English Translation: We return, repentant, worshipping, prostrating, and praising our Lord.
• Source: Sahih al-Bukhari 3084

This short prayer for travel safety is part of a longer verse that the Holy Prophet would recite upon returning from his journeys. After he came back from a journey, he would say Allah u Akbar three times and then recite this dua.

It is important not to forget Allah once we have returned safely to our homes. Often we only remember Allah when we are starting our journey or when we are in the process of traveling. But we should be grateful to Allah once we return safe and sound.

This dua only has a few words and can be easily learned by heart so that you can recite it quickly once you return home safely after traveling abroad.

Now You Know the 5 Powerful Duas and Prayers for Traveling

We can see that all of the prayers for traveling safety are not very long and can be remembered very easily. One should understand that when you are traveling, you are putting yourself in the trust of Allah and his powers.

Only Allah can decide what our fate is, but by saying prayers before we start our journey, during the journey, and when we reach home, we are affirming the fact that we believe in Allah’s power to protect us from harm.

If you want to learn about more authentic duas, read: What is the Dua you say before sleeping?

RELATED ARTICLES

Dua After Fajr: Which Dua Should Be Read After Fajr Prayer

Dua-e-Hajat: What it is and How to Perform Dua-e-Hajat?

5 Beautiful Duas of Hazrat Musa from the Quran

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Rules of Prayer and Fasting While Traveling

According to the edicts of His Eminence Sayyid al-Sistani

أهمّ أحكام صَلاة وصِيام المسافر

A traveler must shorten each of their four-unit prayers to two units and break their fast based on the following conditions and details:

The travel must be lawful. Therefore, a traveler must not shorten their four-unit prayers nor break their fast if the conditions of their travel include:

• Distress to the parents, which would occur [out of concern for the person due to legitimate reasons (e.g., harm)] if they embark upon the travel (causing distress to one’s parents is religiously prohibited).
• A wife embarking on travel without the permission of her husband, unless the purpose of her travel is to fulfill an obligatory pilgrimage (hajj) (i.e., once the criteria for obligation are fulfilled) or visit her [direct] family if doing so does not entail a forbidden act that would revoke the duty.
• Traveling to commit an unlawful act (e.g., murder, adultery, robbery, unlawful trade) or visiting an oppressor for the purpose of aiding them in their oppression.
• Being indebted to someone and traveling to flee from them.
• Traveling to hunt for amusement, even though this form of hunting is not prohibited by Sayyid al-Sistani. However, if the purpose of hunting is to secure a livelihood, then the traveler must shorten their prayers and break their fast.

The person must intend to travel the required religiously prescribed distance, which would make them a traveler, and be content that they will maintain it (eight farsakh, which is approximately 44 km or 27.3 miles one-way, or four farsakh, which is approximately 22 km or 13.7 miles, for each leg of a two-way or round-trip). When a person travels just less than these distances then they should  observe precaution by combining a shortened and full prayer and by observing fasting and making it up later (i.e., due to slight calculation differences in converting a farsakh to km/mi).      

• The required religiously prescribed distance is calculated starting from the outer limits of a town. However, in very large cities, the distance is calculated from the outskirts of a given area or even a particular neighborhood if the common view or urf [of the residents] is that a person is a traveler from that point.
• The traveler must reach the outer limit or hadd al-tarrakhuss (as described above) before they can shorten their prayer or break their fast. This is usually the point outside the hometown where the buildings are no longer visible by the naked eye, which is approximately 3 to 4 km or 2 to 3 miles.

Traveling must not be a [regular] part of work (i.e., the nature of the work includes travel) , like a pilot, navigator, or a taxi driver (NOTE: if the taxi driver works locally, they must shorten their prayer if they travel past the religiously prescribed distance). Also included is if a person’s profession requires travel on a frequent basis, such as a physician who travels more than the religiously prescribed distance to different hospitals or a teacher who travels to different universities to teach. In such cases, they must always perform their full prayers and fast the month of Ramadan even if they do not travel in certain months. However, a person must shorten their prayers if their travel for work is not frequent or if they travel and surpass the religiously prescribed distance for purposes other than work; this is because they are not considered a frequent traveler (kathir al-safar) in such circumstances. This would include a person who is [only] required to travel for their work occasionally, and the nature of their work does not include regular travel such that the criteria for a frequent traveler (kathir al-safar) would not apply. In such cases, they must shorten their prayer and break their fast when traveling beyond the religiously prescribed distance.

The traveler must not pass through an area in which their travel is interrupted or where they are no longer considered a traveler. In the following instances, they must pray full prayers and observe the fast of the month of Ramadan:

• Hometown (al-watan al-asli): A person’s birthplace, which remains their home unless they permanently abandon it as a place of residence (i.e., never plan to live there again). Therefore, if the person passes through their hometown during a given trip, they must perform full prayers and observe the fast if it is the month of Ramadan.
• If a person arrives anytime during the day, they must calculate the ten days from the time they enter the town until the same time on the eleventh day. Departure from the town is considered to be when the person intends to leave and initiates the journey away from where they were staying. However, if they arrive anytime during the night, they must calculate the ten days from the time of fajr of the following day to sunset (maghrib) of the tenth day.
• The traveler must shorten their prayers as soon as they cross the border of the temporary domicile that they resided in for ten days (i.e., during departure), and it is not incumbent upon them to wait until they reach the outer limit (hadd al-tarrakhuss) [as they would if they were departing their home].
• The person must reside in one place for the entire duration of ten days; however, there is no problem in leaving for a couple of hours during the day to the outskirts of town.
• A place where a person remains for thirty days but is undecided about staying or leaving is also considered a temporary domicile. In such a case, they must perform full prayers and observe the fast(s) after the completion of thirty days (i.e., on the thirty-first day).

A long-term stay (LTS): A place where a person plans to stay long-term for work, school, summer or spring vacations, or similar purposes, even if they do not own property or a home there. Such a person must pray full prayers and fast if one of the following criteria related to their stay in that place applies:[i]

• Remain there for 6 hours during every trip, 22 days every month, for 4 years.
• Remain there for 8 hours during every trip, 20 days every month, for 4 years.
• Remain there for 12 hours during every trip, 15 days every month, for 5 years.
• Remain there for 12 hours during every trip, 22 days every month, for 3 years.
• Remain there for 24 hours during every trip, 7-8 days every month, for 4 years.
• Remain there for 24 hours during every trip, 15 days every month, for three years.
• Remain there for 24 hours during every trip, 22-30 days every month, for 1.5 years.

See the following table for more clarification:

One must not be a frequent traveler or be someone who has no permanent residence such as a nomad with no permanent home, those who have a mobile home, etc.: Someone who travels [frequently] beyond the religiously prescribed distance (23 miles) for any reason and not necessarily for work. This includes, for example, frequent visits to check on one’s parents, visits to the holy shrines, visiting believers, for amusement, or a patient who goes to the hospital frequently for long term treatment. A person is considered a frequent traveler, such that they must pray a full prayer and fast in the month of Ramadan, whenever they travel, by the following criteria:

• If they plan to travel ten days every month, for six months in one year, then they must observe precaution for the first two weeks by shortening their prayer as well as praying in full, and by observing the fast (if in the month of Ramadan) as well as making it up later. After the first two weeks they should pray a full prayer and fast anywhere that they travel.
• If they plan to travel ten days every month, for three months each year for two years or more, then they must observe precaution for the first two weeks by shortening their prayer as well as praying in full, and observing a fast (if in the month of Ramadan) as well as making it up later. After the first two weeks they should pray a full prayer and fast anywhere they travel.
• If they plan to travel eight to nine days every month for six months in one year, then they should shorten their prayers as well as pray in full, and observe a fast (if in the month of Ramadan) as well as make it up later.
• If they travel less than the three aforementioned scenarios, they must shorten their prayers and break their fast.

[i] In the first month one must observe precaution by praying a shortened prayer as well as a full prayer and by observing a fast (if during the month of Ramadan) and making it up later.

[ii] Pray a shortened prayer as well as a full prayer, and observe a fast (if during the month of Ramadan) and make it up later.

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HOW TO PRAY SALAH ACCORDING TO QURAN AND SUNNAH OF PROPHET MUHAMMAD.

Assalamualaikum, we put together this easy to follow step by step guide for Muslim’s looking to learn how to properly perform salah (prayer) according to Qur’an and Sunnah of the Prophet Muhammad (ﷺ).  This article will not simply just list the steps, but rather will give you a detailed and comprehensive guide to learning ALL about salat.

Preparation Before Salah (checklist):

Before beginning to pray one must be in a state of cleanliness. This is done by performing Wudu (ablution). In other cases, Tayammum or Ghusl are also acceptable methods of purification.

Have the proper intention to pray salah and to know whether one is praying fardh, sunnah, or nafl.

To have completed wudu.

Covering of satr (private parts). For males, clothes should cover from the naval (bellybutton) to just below the knees. For females’ clothes should cover the whole body besides hands and face.

Praying at the prescribed times for salah.

Praying towards proper direction of the Qibla (Mecca).

“O Children of Adam! wear your beautiful apparel at every time and place of prayer” 7:31

How to Pray Fardh, Sunnah, and Nafl Salah / Namaz:

After going through the prerequisites of Salah we are now ready to begin our prayer.

1. Begin with the proper niyyah (intention) that you want to pray, this can be done in your mind or verbally. The purpose is so that you are not heedless in prayer but are aware of the kind of salat you are about to offer.

I intend to offer the _____ rakats of the ____ prayer. So you could say something along the lines, “I intend to offer the 4 rakats fardh of the Isha prayer” or “2 rakat nafl for zuhr prayer”.

2.  Ensure your praying area is clean, put down you prayer mat facing the direction of the Qiblah. Stand as you would normally with your feet around four inches apart. Direct your gaze towards the place of your sajdah. Now, with palms open, raise your hands to your ears and say the Takbir (Allahu Akbar) which means Allah is the greatest. Your prayer has now commenced. Women praying should raise their hands to their shoulders.

3. After Takbir, place cross your hands at chest level grabbing your left wrist with your right hand. [3]  Begin with the recitation of thana . [4]

سُبْحانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلاَ إِلَهَ غَيْرُكَ Subhaanaka Allaahumma wa bihamdika, wa tabaarakasmuka, wa ta’aalaa jadduka, wa laa ‘ilaaha ghayruka. Meaning: Glory and praise be to You, O Allah. Blessed be Your name and exalted be Your majesty, there is none worthy of worship except You.

Recite Tauz or Ta’awwudh and continue with saying bismillah .

اعوذ باللہ من الشیطان الرجیم auzu billahi minash shaitan rajeem Meaning: I seek Allah’s protection from Satan, the accursed.

بسم الله الرحمن الرحيم bismillah hir rahman nir Raheem Meaning: In the name of Allah who is kind and merciful.

4. After this recite Surah Al-Fatiha which is the first chapter of the Quran.

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِیْنَۙ(۱) الرَّحْمٰنِ الرَّحِیْمِۙ(۲) مٰلِكِ یَوْمِ الدِّیْنِؕ(۳) اِیَّاكَ نَعْبُدُ وَ اِیَّاكَ نَسْتَعِیْنُؕ(۴) اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَۙ(۵) صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ غَیْرِ الْمَغْضُوْبِ عَلَیْهِمْ وَ لَا الضَّآلِّیْنَ۠ ۷)

Alhamdu lillaahi Rabbil ‘aalameen Ar-Rahmaanir-Raheem Maaliki Yawmid-Deen Iyyaaka na’budu wa lyyaaka nasta’een Ihdinas-Siraatal-Mustaqeem Siraatal-lazeena an’amta ‘alaihim ghayril-maghdoobi ‘alaihim wa lad-daaalleen Meaning: Praise be to Allah, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.

At the end of reciting Surah Fatiha say Ameen.

5. While praying the first two rakats, after saying ameen, recite any passage from the Qur’an. Surah Ikhlas is commonly taught first because it is one of the shorter surahs and for the great rewards associated with it. [11] For prayers which exceed two rakat, you only need to recite Surah Fatiha and can move onto step 6 without reciting any extra passage after fatiha.

Surah Ikhlas:

بسم الله الرحمن الرحيم قل هوا لله أحد،الله الصمد، لم يلد و لم يولد، و لم يكن له كفوا أحد

Bismillah hir Rahman nir Rahim Qul Huwallahu ahad. Allahussamad. Lam yalid wa lam yu-lad. Wa lam yakun lahu kufuwan ahad. Meaning: In the name of Allah, the most Gracious, the most Merciful. Say, He is Allah, the One. Allah is Eternal and Absolute. He begets not, nor was He begotten. And there is none co-equal unto Him.

6. Say Allahu Akbar, bend down for ruku. Ruku is the position where you keep your head and back aligned and put your hands on your knees. Here recite Tasbeeh three times or any odd number of times you like.

سُبْحَانَ رَبِّيَ الْعَظِيمِ Subhana Rabbiyal Adhim Meaning: Glory be to my Lord Almighty

7. Next stand up from the bowing position saying [5] ,

سَمِعَ اللَّهُ لِمَنْ حَمِدَه Sami’Allahu liman hamidah Meaning: Allah hears those who praise Him

رَبَّنَا وَلَكَ الْحَمْد Rabbana lakal hamd Meaning: Our lord, to you be the praise.

According to Hambali Fiqh, you can raise both your hands up to your earlobes before entering ruku and after coming up from ruku. While coming up from ruku your hands should be at your side and not crossed at the chest.

8. Say Allahu Akbar and go down for sajdah (prostration). There should 5 points of contact with the ground, your forehead, nose, palms of hand, knees, and toes of the feet. Put your head between your palms such that your thumbs are aligned with earlobes. The elbows should be raised away from the ground. In this position recite Tasbeeh three or any odd number of times you like.

سُبْحَانَ رَبِّيَ الأَعْلَى Subhana Rabbiyal A’la Meaning: How Perfect is my Lord, the Highest

9. Say Allahu Akbar, sit upright. It is sunnah to keep your right foot up and lay the left foot on the ground. [6] This position is called Jalsah Al-istiraha or the sitting position of the prayer. Rest your hands on the thighs with fingers reaching the knees. Recite the following, [7]

رب اغفر لي Rabbighfir li Meaning: O my Lord! Forgive me

Say Allahu Akbar and go for your second sujud, recite Subhana Rabbiyal A’la tasbeeh three times. After say Allahu Akbar and stand back up and cross your arms just as before. This represents one complete rakat of salah.

Perform the second rakat the same, except you do not need to recite subhanaka. When you complete the second sujood of the second rakat stay seated in position of Jalsah.

10. Here we recite Tashahhud silently:

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Attahiyat lillahi wa salawatu wa’t-tayyibat, as-salamu ‘alayka ayyuha’n-Nabiyyu wa rahmat-Allahi wa barakatuhu. As-salamu ‘alayna wa ‘alaa ‘ibad-Illah is-saliheen. ashhadu alla ilaha illallah wa ashhadu anna muhammadan ‘abduhu wa rasuluhu Meaning: All the best compliments and the prayers and the good things are for Allah. Peace and Allah’s Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah’s slave and His Apostle.

When you read the shahada (testimony of faith – ashhadu alla ilaha illallah wa ashhadu anna muhammadan abduhu wa rasuluhu) ball up your right hand into a fist and raise your index finger. This symbolizes the tawhid or oneness of Allah. At this point if the salat consists of more than two rakat you would say the takbir, i.e. Allahu akbar and begin the third rakat. If the salah only consists of two rakats then you would continue with the following supplication known as Salawat which is sends blessings and salutations towards the Prophet Muhammad and Prophet Ibrahim, may peace be upon them.

ٱللَّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ ٱللَّٰهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

Allahumma salli ‘ala Muhammadin Wa ‘ala ali Muhammadin Kama sallaita ‘ala Ibrahima wa ‘ala ali Ibrahima wa barik ‘ala Muhammadin wa ‘ala ali Muhammadin Kama barakta ‘ ala Ibrahima Wa ‘ ala ali Ibrahima Fil a’lamina Innaka hamidun Majid.” Meaning: “O Allah, let Your mercy come upon Muhammad and the family of Muhammad as You let it come upon Ibrahim and the family of Ibrahim O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Truly You are Praiseworthy and Glorious.”

11. Turn your face towards looking over your right shoulder and then turn to left. Each time recite the following:

السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ Assalamu alaikum wa rahmatullah [8] Meaning: peace and the mercy of Allah be on you.

Table of Contents

The muslim traveler's guide to packing for a trip.

Traveling can be one of the most exhilarating and liberating experiences in life. You get to explore new places, have unique experiences, and make lasting memories with friends and family. But to any Muslim traveler, there is an additional layer of spiritual appreciation around it; something that turns a regular vacation into somewhat of a pilgrimage — the power of prayer! It’s believed by many people across the world that reciting certain supplications (known as Duas) for traveling helps bring protection and peace on your journey. Here we will look at some of these traveling prayers for Muslims, what they mean in Arabic, how you can use them when traveling, and other useful tips to help you stay safe wherever you go.

The importance of Dua for traveling

Duas (or supplications) are a powerful form of spiritual communication, as they allow us to communicate directly with Allah and ask for His protection, guidance, and grace. When it comes to traveling in particular, there are tons of authentic narrations from the Prophet Muhammad (peace be upon him), that teaches the importance of saying certain Duas whenever someone embarks on a journey. The most famous Dua for travel is known as “Dua al-Safar” or “The Traveler’s Prayer”.

This special prayer will not only help bring you safety during your trip but will also provide you an extra shield of mental peace while you travel and explore new places. It can be recited anytime during your journey, before setting out or even when you arrive to your destination.

Travel essentials for Muslim travelers

Apart from the spiritual tools of prayer, there are also some key material items that all Muslim travelers should bring with them on their journeys. These include:

– A Quran and/or an Islamic book ; this is particularly important if traveling abroad and encountering a new culture.

-Headscarves and long clothes such as abayas or hijab(s) can be useful for those observing traditional modesty.

– Islamic books or audio lectures that contain Islamic knowledge relevant to the situation, such as understanding cultural norms in other countries or how to deal with a difficult travel experience.

– An Islamic compass that can help with finding the direction of qibla (the direction to face when praying) no matter where you are.

– Miswak – a natural toothbrush found in some Islamic countries, it is considered Sunnah (recommended practice) to use it while traveling.

– Prayer beads or tasbihs – these are particularly useful for dhikr and reciting Duas throughout your journey.

These items will not only provide spiritual support during your travels but also provide practical guidance on how to observe Islamic etiquette both at home and abroad.

What to say in a dua for traveling

سبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ. Quran Verse Travel Duaa

Subhana-alladhi sakh-khara la-na hadha wa ma kunna la-hu muqrinin. Wa inna ila Rabbi-na la munqalibun. Glory unto Him Who created this transportation, for us, though we were unable to create it on our own. And unto our Lord we shall return. Surah Az-Zukhruf 43:13-14 Travel Duaa

How to say a Dua for travelling

When reciting Duas for travel, there are some tips to keep in mind:

-Start by making a sincere intention of your journey and its purpose.

-Recite the Dua calmly and with humility, remembering that Allah is All-Knowing and always listening.

-Look for times when you may be feeling especially vulnerable or anxious while traveling, such as during long flights or in unfamiliar places, and recite the Dua at those moments.

-Remember to ask Allah for His guidance throughout the journey, asking Him to help you stay on track spiritually.

-If possible, try to read Surah Al-Kafirun (The Disbelievers) before embarking on any journey. This is a powerful Dua that promises protection, safety, and success during the journey.

-Always be mindful of Allah’s presence in your travels, regardless of where you are or what challenges come your way.

The best time to recite a dua for traveling

The best time to recite a Dua for travel is just before setting out on the journey. This will ensure that you begin your travels with blessings and protection from Allah, as well as help focus your thoughts and intentions so that they remain in line with His guidance throughout the journey. Additionally, it is a good idea to recite any special Duas or prayers you may have learned while traveling, such as “l-Safar” or “The Traveler’s Prayer”. This special prayer will not only help bring you safety during your trip, but will also provide you an extra shield of mental peace while you travel and explore new places. It can be recited anytime during your journey, before setting out, or before going to sleep.

The blessings of making a dua for traveling

Making a Dua for travel is an excellent way to ensure that your travels are blessed and protected. By asking Allah for His guidance, mercy, and protection, we can rest assured that He will provide us with the strength and courage to persevere throughout our journey. Additionally, it is important to remember that Allah knows best what is best for us in all circumstances – so reciting a dua for travel reminds us of this and helps keep our intentions focused on Him. Ultimately, making a Dua for travel can help increase our faith in Allah as well as bring peace of mind knowing that He always has our back.

What to do if your journey is interrupted

If your journey is interrupted or delayed due to any unforeseen circumstances, it is important to stay patient and remember that Allah has a plan for you. During these times, it is beneficial to recite the Dua for travel again, as well as make supplications asking Him for guidance and ease in the situation. Additionally, you can also seek refuge with Him by reading Surah Al-Kafirun (The Disbelievers) and other prayers of protection. Finally, try to maintain a positive attitude during these difficult periods – knowing that Allah will provide you with what’s best in His perfect timing.

Some advice on staying safe while traveling, especially if you're a woman

If you are a woman traveling alone, it is important to take extra precautions to ensure your safety and security. Here are some tips to help you stay safe on your travels:

-Always trust your instincts. When in doubt, get out!

-Be aware of your surroundings at all times. Stay in well-lit areas and avoid dark alleys or deserted streets.

-Keep an eye out for suspicious people or activities. Do not hesitate to ask for help if you feel uncomfortable.

-Stay up to date with local news and events so that you can be prepared in case of any unexpected changes in the environment or any potential threats.

-Inform your friends and family about where you are going and when you expect to return.

-Always carry a cell phone with you so that you can call for help in an emergency.

-Finally, make sure to recite the Dua for travel often – asking Allah to grant you safety and protection throughout your journey.

By following these simple tips and relying on Allah’s guidance and protection, you can have peace of mind knowing that no matter what challenges come your way, He will always be by your side!

May Allah grant us all safe travels! Ameen.

Tips on how to make the most of your travels, insha'Allah

The best way to make the most of your travels is to stay focused on Allah and have a positive attitude. Here are some tips on how to do just that:

-Take time out each day for prayer and reflection – this will help keep you connected to Allah throughout your journey.

-Express gratitude for all the blessings you receive during your trip.

-Make note of any meaningful moments, experiences, or feelings in order to remember them later when reflecting back on the trip.

-Be mindful of local customs and traditions in order to respect cultural differences.

-Keep an open mind and heart – it’s amazing what you can learn from other cultures and people!

-Seek knowledge in whatever way that resonates with you – whether it’s through reading books, watching videos, or simply conversing with locals.

-Lastly, remember to recite the Dua for travel often as this will help keep your heart and mind focused on Allah.

By implementing these tips and striving to stay mindful of Allah during our travels, we can truly make the most out of our journeys, insha’Allah!

May Allah bless us all with safe and meaningful travels! Ameen.

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If you’d like to learn more about Islamic teachings and benefit from the wisdom of our beloved Prophet (ﷺ) then Resala Academy is an excellent option!

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May Allah grant us all knowledge that is beneficial and a heart that seeks Him! Ameen.

Traveling is a great opportunity to explore the world and learn about different cultures, but it’s also important to stay safe on your travels. By following the suggested tips such as staying aware of your surroundings, informing loved ones of your whereabouts, and reciting duas for protection – you can have peace of mind knowing that Allah will always be by your side. Additionally, if you’d like to enhance your spiritual journey then consider enrolling in Resala Academy where you can gain access to educational content related to Islamic teachings.

May Allah grant us all safe and meaningful travels! Ameen.

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Home » Shafi'i Fiqh » Seekersguidance.org » When am I Considered a Traveller? (Shafi’i)

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When am I Considered a Traveller? (Shafi’i)

Answered by Shaykh Shuaib Ally

Question: Assalam alaykum,

When am I considered a traveller and when can I shorten my prayers?

Answer: Assalamu ‘Alaykum,

I pray that you are well.

In brief, a person is considered a traveler and can shorten and combine their prayers when they:

-Are not traveling for a purpose that is impermissible -Are performing prayers that occur within the travel period -Have passed one’s city’s limits, and will be traveling from there for a distance longer than about 79-80 km -Have not reached the place they have decided to reside, or will not be staying at their destination for four days or more, not including the day they arrive and the day they leave -Are aware of the permissibility of shortening their prayers -Are not following in their pray someone completing their prayer in full -Have intended to shorten their prayers at the beginning of their prayer -Have done three things to allow for combining prayers in the time of the first prayer: prayed in order; intended to combine prayers at some point during the first prayer; prayed the second prayer after the first prayer without a long break between the two.

Other details can be found in books of law, as well as this course on Shafiʿi fiqh, which deals with the above in some detail: Islamic Law for Seekers (Shafi`i): Worship

Wassalam, Shuaib Ally

Photo:  Med Rizki ZNIBER

This answer was collected from Seekersguidance.org. It’s an online learning platform overseen by Sheikh Faraz Rabbani. All courses are free. They also have in-person classes in Canada.

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Travel Duas – 6 Islamic Duas To Recite When Traveling

Traveling for many of us only has a leisurely purpose. However, if you are a believer of Islam, you should know that Islam attaches great significance with traveling. One of the pillars of Islam is Hajj- Pilgrimage, requiring lots of traveling.

If we look into the lives of Prophet, Moosa (a.s), Isa (a.s), Nooh (a.s), Ibrahim (a.s), and Prophet Muhammad (saww); they all traveled in their lives for religious purpose. Hence, traveling consumes importance in Islamic tradition.

What Dua To Say When Traveling?

It is interesting that our mortal life is itself a part of a journey to the immortal world. Any action that has been imposed by the religion itself. How can the Almighty leave us without any guidance on that? There are duas and instructions one should remember while traveling. These are very easy ones and one should recite according to the purpose of the journey he/she is into.

6 – Dua For Making The Intention To Travel

Allah guides believers in the Quran about the intention that one should have while traveling. He should think that his transportation is also granted to him by Allah, so he should be thankful to Allah showing humility. Following is one of the duas that everyone should know. This dua is the most common and an excerpt from the Quran Surah Zukhruf, ayat 13. Also have a look at these  10 Islamic Duas For Success That Every Muslim Should Know .

5 – Dua For Protection During A Journey

Imam al-Sadiq (a.s) is reported as saying: If one recites Ayah al-Kurse every night during the journey, he, as well as whatever/whosoever is with him, will be in safety. One may add the following to the prayer:

4 – Dua To Travel & Settle In A New Place

This dua is one of the beautiful duas that Allah himself has taught to His believer in the Holy Quran in the seventeenth chapter, Surah Bani Israe’l. The ayat, although revealed before the migration to Madinah of Holy Prophet (pbuh), clearly identifying the importance of traveling for the sake of religion. Nevertheless, this dua transcends time and space. One should recite this prayer when one intends to get settled in a new area, city, or country. In his Tafseer, Abul Ala Modudi states,

“This prayer clearly shows that the time of Hijrah (Migration) had come near. That is why Allah has instructed the Holy Prophet to this effect: You should follow the truth wherever and in whatever condition you be. If you migrate from a place, you should migrate for the sake of the truth, and wherever you go, you should go for the sake of the truth. “

Here are the Most Powerful Islamic Duas That Every Muslim Should Know .

3 – Dua When Visiting A Place For First Time:

Many times, it happens that we travel to a place for the first time, and in our hearts lie many apprehensions associated with the journey. Students travel to different lands for their higher studies, people travel for their jobs knowing as less as nothing about their job environment. Fear of new place and anxiety of meeting new people is very natural in these circumstances. Well, putting trust in Allah and showing to Him that we are nothing without His aid and help is what this dua reflects.  For secure and safe traveling this dua certainly is very useful and one of the easier ones. One may also recite this dua when We want to be Successful in our plans. For more days on success, you may follow this link.

Prophet (saww) said:

The Prophet (saww) said: When a man goes out of his house and recites the following will be said to him at that time: “You are guided, defended and protected.” The devils will go far from him and another devil will say: How can you deal with a man who has been guided, defended, and protected?

Reported by Abu Dawood (5095) and Al-Tirmidhi (3462); classified as Saheeh by al-Albaani in Sahih Abi Dawood.

Transliteration:

Bismillahi Aamantu Billahi Tawakkaltu Alallahi MashAllahi La Hawla Wala Quwwata Illa Billah.

2 – Dua For Alla’s Protection During Your Trip

Traveling symbolizes that we, humans, are a temporary creature, it encloses the men of the world as one community, it enlightens the virtue of humility in a person. It gives you an insight into Allah’s blessings in the form of different creatures. Imam Shafi stated:

For in travel, there are five benefits: Relief of adversity, earning of livelihood, knowledge, etiquette, and noble companionship. ”  (Imam as-Shafi)

Transliteration :

Allahuma-ahfizni wah-fiz ma mai’i wa ballighni wa balligh ma mai’i bibalagh kal-hassan billahi-staftah wa billahi-istanjah wa bi-muhammadi (sallal laho alaiihi wasallam) atuwajji. Allahumma sahl-li kulli hizwani wa zillal li kulli swa’oobati wa aa’twaini min-al-khair  kullahi aksari mimma arjoo wazrif aa’nni min-asshari aksari mimma ahzar fi aa’fiya ya arhamar rahimeen.

1 – The Prophet’s Traveling Dua:

Abdullah bin ‘Umar (may Allah be pleased with him) has reported that when the Prophet Muhammad (Peace and Blessings of Allah be upon him) set out for a journey and mounted on his camel, he would recite the following dua:

Translation :

Glory be to the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our, Lord is our final destiny. O Allah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allah, facilitate our journey and let us cover its distance quickly. O Allah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family. O Allah, I seek refuge with You from the difficulties of travel, from having a change of heart and from being in a bad predicament, and I seek refuge with You from an ill-fated outcome with regard to wealth and family. – (Narrated by Muslim, 1342)

Can you see, how beautifully Allah has guided His men in every aspect of life? Can you see why Islam is seen as a code of life? It is because of these minute precisions Allah has given to us! The one who has created us has formulated basic codes so that we are not left alone anywhere, and we remind ourselves that Allah is present nearest to us and takes care of our journey. We just need to work on the ethics of travel. We need to recite the days telling Allah that we only put our trust in Him.

Q. Should You Pray Before Traveling?

A. Yes, it is highly recommended to say 2 raka’at nafal prayers before you start your journey. As the Prophet PBUH said:

“When you leave your house, perform two raka’at and this will safeguard you against evils. When you return home, perform another two raka’at and this will safeguard you against evils.”

Similarly, when you come back home after the journey, you should again say 2 raka’at prayer to thank Allah.

Q. Are Duas Accepted When Traveling?

A. The Prophet PBUH has told us about certain times of the day or certain instances in life when the chances of acceptance of prayer are very high. One of these times is when a Muslim is traveling. So if your trip and your dua are both for a good reason, remember Allah during the journey and He will surely remember you.

As the Prophet PBUH said:

Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi – Sahih]

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About the author.

Zoya grew fond of writing during her postgraduate studies. While she has multiple academic book chapters to her name, it took her a while to find the confidence to express herself through content writing. Now she aims to use her writing skills to fulfill her dream of becoming a philanthropist one day.

aoa some duas are non authentic …there is no reference of Quran and hadith. One of the dua has totally wrong translation . One of the dua has wrong wordings .These wordings are totally against the teaching of Islam

Jazak Allah for pointing out. We will look into it. I would also request that you check out our new forum for Islamic discussions . Best regards, Team TheIslamicQuotes

The Prayer of the Traveler

What is the prayer of traveler what is the traveling prayer in the quran how do you pray when traveling in islam what are the travel prayers in quran, a) the nature of travel.

The Arabic words safar and mus ā fara mean journey, travel. In Islamic terminology, safar refers to traveling a certain distance, to travel to a distance of three days, or eighteen hours, with a moderate walk. This is also called the “three encampments”.

The moderate walk means traveling at the pace at which a camel travels and/or at which one may walk. As regards to the voyage in the seas, it refers to a three-day voyage with a sailing ship.

Such a walk on land and eighteen hours on a sailing ship in mild weather on the seas is considered a “travel time”. Only the going distance of a travel is taken as the basis of calculations,  the round-trip distance is not taken into account. Even if the traveler makes much speed and covers this distance in a shorter time, as in the case of modern means of transportation today, one is still considered a traveler and performs the prayers in a shortened way.

A person residing in his homeland or in a place that is legally considered as homeland is called a “resident”, and a person who has left this place and started to travel a distance of at least eighteen hours is called a “traveler ( mis ā fir )”.

The shortest time or distance required to be considered a traveler:

A) opinion which takes a three-day trip as the basis:.

According to the Ḥanafis, the shortest distance in travel is a three-day journey, traveling at the pace at which a camel travels and/or at which one may walk on the shortest days of the year. The proofs on which they rely are as follows, Allah Almighty says in the Qur’an, “When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the Unbelievers may attack you…” [1] There is no restriction mentioned regarding travel in this verse. However, it is clear that to be considered a traveler, it is necessary to move away from the residential area and travel a certain distance. For that reason, those who go to the cemetery, the industrial zone, and similar places on the outskirts of settlements are not called “travelers” in people’s custom. The following Qur’anic verse also requires a certain amount of distance for travel, “…but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later.” [2] The Prophet’s instruction to the Meccans to perform the prayer in full on their journey to a place closer to Usfān gives us an idea of the shortest distance of the journey. This is because Usfān is at a distance of four-encampment ( bar ī d ) from Mecca, which is approximately 88,704 km. [3]

The Ḥanafis base it on the following hadiths when determining the shortest distance traveled for a three-day journey, “A resident wipes over his khuffs for a full day and night, and a traveler for three days and three nights.” [4] , and “It is not permissible for a woman to travel longer than three days unless she is accompanied by her husband or a ma ḥ ram.” [5] Al-Kasanī (d. 587/1191) said the following on this subject, “If the travel had not been determined with a distance of three days, it would not make sense to specify the travel with the three days mentioned in the hadiths. These two hadiths are narrated by many transmitters and famous. If one says that the limitation of the absolute expression in the verse, “When you travel through the earth, there is no blame on you if you shorten your prayers.” [6] is an abrogation, it is permissible to abrogate the rulings of the Qur’an by a famous hadith. On the other hand, these hadiths defined the term travel in the expression “ on a journey ” in the verse.” [7]

The state of travel is generally a state of difficulties and troubles. Therefore, the religion of Islam has brought some conveniences for travelers. It is not possible to continue the journey day and night without lodging. Rest is also needed. Therefore, the daily travel time has been determined as six hours. Based on the five kilometers of distance covered per hour, the travel distance becomes a total of 90 km. The fact that some journeys can be done comfortably, effortlessly, and in a very short time does not change the ruling. For the ruling will take place not according to the individual situations, but according to the genus, that is, it is applicable to all travel situations. On the other hand, according to the Ḥanafis, the effective cause of the conveniences provided for the journey is based upon merely being on a journey for a certain distance. Removing the difficulty and hardships is the wisdom of this ruling.

According to Abu Yusuf, the journey distance is two full days and most of the third day. As a matter of fact, some Ḥanafi jurists counted a distance of five parasangs a day or 15 parasangs in three days, or three encampments, as “distance of travel”. According to this calculation, 1 parasang = 3 miles, 1 mile = 1848 meters. when it was 15 parasangs x 3 miles x 1848 m. = 83,060 km. constitutes the distance of travel.

Ibn al-Humām (d. 861/1457) explains the relationship between parasangs and three days of travel as follows, “According to some, the distance of travel was determined as 21, 18 or 15 parasangs . Each of those who determine these amounts agree that the distance is three.” [8] Ibn Abidīn (d. 1252/1836) explains the difference between the number of parasangs as follows, “These are according to the variances of the countries. Each of the scholars has tried to calculate the shortest, middle, or longest day in their own country. This is the reason for the difference of opinion in the amounts of parasangs . However, it is clear that these measures mean regular walking on certain days.” [9]

Therefore, parasangs should not be considered as a measure in this regard. However, when the parasang is taken as the basis of calculations, the solution to so many issues becomes easier.

For example, in journeys made by train or plane, the number of parasangs to be covered is taken into account. When a distance of at least eighteen parasangs has been covered, the duration of the travel has come to pass and the rulings regarding the travel begin to be applied. It is no longer considered whether the land or sea vehicle is a fast-moving one.

b) Opinion based on distance:

The Shafiʿi, the Maliki, and the Ḥanbali schools took the criterion of “distance” as the basis for determining travel. Namely;

There are six different views attributed to Imam Shafiʿi regarding the distance of the travel. These are 40, 46, 48 miles, two days and two nights or one day and one night. However, according to his jad ī d (latest or newest) view, the travel distance is 4 bar ī d or 48 miles, which is 48 miles x 1848 meters. = 88,704 km. According to the Shafiʿis, this distance is the limit, and for any distance shorter than that, the provision of travel will not be applicable. [10] The evidence on which they base this is the fatwa of Ibn Abbas that the prayer can be shortened during the journeys between Mecca and Jeddah, between Mecca and Usfān, and between Mecca and Taif, [11] together with the reports that Ibn Abbas and Ibn ʿUmar shortened their prayers and did not fast in 4 bar ī ds or more. [12] These distances are approximately 4 bar ī ds , that is, 88,704 km. away. [13]

The travel distance for the Malikis is 4 bar ī ds or two days. 4 barīd = 48 miles = 48 x 1848 m.= 88.704 km. Their proof is when Abdullah Ibn ʿUmar went from Medina to Raym, he shortened his prayers there. [14] Raym is a valley at a distance of 4 barīds from Medina. On the other hand, the Prophet ( saw ) said, “O people of Mecca! Do not shorten the prayer when traveling to a place closer than the distance between Mecca and Usfān. This is a place four barīds away.” [15] It is reported that Ibn Abbas and Ibn ʿUmar shortened the prayer at a distance of 4 bar ī ds and did not fast. [16] The distance is not limited by the Malikis, and ritual prayers can be shortened if it is up to 8 miles less than the above-mentioned distance. On the other hand, the people of Mecca, Mina, Muzdalifah, and Muḥassab are exceptionally considered travelers when they go to Arafat during the pilgrimage. [17]

For the Ḥanbalis, the journey distance is 4 barīds or 16 parasangs or two days’ journey. This is 16 parasangs x 3 miles x 1848 m. = 80 704 km. Their proof is a hadith narrated from Abdullah Ibn ʿUmar as marf ū stating that ritual prayers should not be shortened on journeys shorter than the distance between Mecca and Usfan. [18] Moreover, 1 or 2 miles less than the above distance does not change the ruling about travel distance.

As a result, the views regarding the travel distance among the imams of the schools seem to be based on the distance of Usfān, Jeddah, and Taif to Mecca of that day, and the distance between Suwayda and Raym valley to Medina. These distances are approximately 4 barīd = 48 miles = 88 704 km. Accordingly, the views of the schools seem to intersect at approximately 90 km. [19] Traveling this distance in a shorter time with today’s fast-moving vehicles such as cars, trains, helicopters or planes does not eliminate the reasons and wisdom on which the facilities provided for travel are based. For this reason, the opinion of Elmalılı Hamdi Yazır (d. 1358/1939) that the passenger cannot benefit from the facilities provided for travel unless the fast-moving vehicles like a train travels six hours a day, three days, that is at least eighteen hours in normal speed, is inconsistent with the practices of the Prophet and the Companions. [20] For being on a travel is a process that continues for up to 15 days not only during the actual journey but also while staying at the destination.

If there are two different roads to go to a place by land, only those who go there by the road which fulfills the requirement of travel distance can benefit from the conveniences provided for travel.

B) STARTING PLACE OF THE PROVISIONS OF BEING ON A JOURNEY

In order for a person to be considered a traveler, it is not enough to intend to go to a place that is at least as far away as the travel distance, but it is also necessary to actually set out on a journey in order to benefit from the conveniences of being on a journey. Accordingly, the journey starts as soon as one leaves the residential area (where there are homes) of the city, town, or village where he lives and intends to go to a place for at least a travel distance away. For this reason, the journey will not have started until the settlements on the edge of the city, the villages integrated with the city, or for those who set out from the village, until the additions of the village such as the harvest place, cemetery, and barns called “ fin ā al-mi ṣr ” are passed. As a matter of fact, the Prophet ( saw ) who performed the noon prayer as four cycles in Medina while setting out from Medina for the Farewell pilgrimage, performed the late afternoon prayer as two cycles in Dhulḥulayfa, which is 5.5 km away from Medina. [21] While Ali ( ra ) was on his way from Basra to Kufa, he used to pray the noon prayer in four cycles, and then, when reed huts were seen in front of them, he would say, “If we had passed these huts, we would have shortened the prayer.” [22]

Areas such as factories, organized industrial establishments, wholesale markets, vineyards, gardens, and animal and poultry farms outside the settlement area of the city or village are not counted as part of the city.

C) PROVISIONS RELATED TO THE TRAVEL

Some conveniences and concessionary rules have been introduced for those who are on a journey. It is permissible for a person traveling in Ramadan to postpone the fasting to a time after Ramadan. The period for wiping over khuffs for the traveler is three days and three nights. The traveler performs the four-cycle farḍ prayers as two cycles. This is called “ qa ṣ r a ṣ-ṣalā t ”. We will focus on these concessionary rules below.

1) Performing a Four-Cycle Prayer in Two Cycles

Based on the evidence from the Qur’an, Sunnah, and the consensus of Muslim jurists, it is permissible to shorten the four-cycle obligatory prayers and perform them as two cycles while traveling.

Allah Almighty says, “When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers may attack you.” [23] Attaching the permission to shorten the prayers to the condition of fear in this verse is to establish the circumstances of that day. For most of the journeys of the Messenger of Allah ( saw ) were not without fear. Yaḥyā ibn Umayya ( ra ), one of the Companions of the Prophet, said to ʿUmar, “Allah had said: ‘You may shorten the prayer only if you fear that those who are unbelievers may afflict you”, whereas the people are now safe. Why do we pray by shortening the prayers?’ He replied: ‘I wondered about it in the same way as you wonder about it, so I asked the Messenger of Allah ( saw ) about it and he said, “It is an act of charity which Allah has done to you, so accept His charity.’” [24]

Reports stating that the Prophet shortened the prayers during his journeys for umrah, hajj, or war are at the level of tawatur . Abdullah Ibn ʿUmar ( ra ) said, “I was accompanied by the Prophet ( saw ). He would not pray more than two cycles on his journeys. Abu Bakr, ʿUmar, and Uthmān used to do the same.” [25] It was narrated that ʿUmar said, “Allah enjoined the prayer upon the tongue of your Prophet ( saw ): Four cycles while one is a resident and two-cycle when traveling.” [26]

Is it obligatory for the traveler to shorten the four-cycle obligatory prayers? Or is the traveler free to choose between shortening and performing it fully?

According to the Ḥanafis, it is not a concessionary rule ( rukh ṣ ah ) for a traveler to perform a four-cycle farḍ prayer as two cycles, but rather it is an a ẓī mah . If the traveler performs the full prayer intentionally, he will have committed a bad deed and the last two cycles will be considered supererogatory prayer. It is narrated that Aisha said, “The prayer was prescribed as two cycles, two cycles both in the journey and at the place of residence. The prayer while traveling remained as it was (originally prescribed), but an addition was made in the prayer (observed) at the place of residence.” [27] It is narrated that Ibn Abbas (ra) said, “Allah has prescribed the prayer through the word of your Prophet ( saw ) as four cycles when resident, two when traveling.” [28]

If the traveler performs two-cycle prayers as a four-cycle and performs tashahhud , and then performs two more cycles, he will be performing the obligatory prayer and the last two cycles will be considered supererogatory. However, he is considered to have committed a bad deed because of delaying the salutation. However, if he abandons the first sitting or does not recite in the first two cycles, he will not be considered to have fulfilled the farḍ . As a matter of fact, this is the case in the dawn and Friday prayers.

According to the Shafiʿis and the Ḥanbalis, the original form of the farḍ is four cycles, and shortening it while traveling is a concessionary rule. Their proof is the verse stating that prayers can be shortened while traveling indicates that the prayer is full and shortening it is not stated in the style of “command”. Again, the expression “shortening is a charity” conveyed by ʿUmar, and the fact that Aisha sometimes performed her prayers without shortening during the journey are also supporting evidence in this regard. Imam Shafiʿi also compared this issue to Ramadan fasting. However, according to the Ḥanbalis, shortening is more virtuous. According to the view preferred by the Malikis, it is a mu’akkad sunnah to shorten the prayers on a journey because that was the practice of the Prophet. [29]

2) Combining Two Prayers while Traveling ( Jamʿ a ṣ – Ṣ alatayn )

According to the Ḥanafis, it is necessary to perform the five daily prayers within their own time for “time” is one of the conditions of the ritual prayer. [30] However, during the pilgrimage, noon and late afternoon prayers are performed together at noon in Arafat on the day of Arafa, and evening and night prayers are performed together at night prayer time in Muzdalifah. This is based on the authentic sunnah. During the journey, as the Prophet did during the Battle of Tabuk, it is permissible to perform the noon prayer in its last moments and then the late afternoon prayer in its earliest moments; and to delay the evening prayer to its latest moments, and to perform the night prayer at its earliest time. This is called “ jamʿ al-s ū r ī that is, combining in appearance”. Yet, every prayer here is performed in its own time.

According to the majority of schools, it is permissible during the journey to combine noon and late afternoon, and evening and night prayers in each other’s time. They relied on the hadiths stating that the Prophet combined these prayers on a journey or in rainy weather. [31] [32]

3) Postponing Ramadan Fasting to a Later Time

If the traveler wishes, he or she may not fast during Ramadan and postpone it until later. The following is stated in the Qur’an, “(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (should be made up) from days later…” [33] Aisha ( r. anha ) traveled with the Messenger of Allah ( saw ) from Medina to Mecca to perform umrah and when they arrived in Mecca she said, “O Messenger of Allah! I prayed the prayers sometimes short and sometimes full. Sometimes I fasted and sometimes I did not.” The Messenger of Allah (saw) said, ‘ You did well’ , and he did not condemn me.” [34]

4) Wiping Over Khuffs for Three Days

The period of wiping over the khuffs is one day and one night for a resident, and three days and three nights for a traveler. This was the practice of the Prophet. However, even if this period does not expire, the khuffs must be removed due to ceremonial impurity ( jan ā bah ). [35]

5) Status of Supererogatory Prayers on the Journey

According to the Ḥanafis, if there is security and comfort in the accommodation during the journey, it is necessary to perform mu’akkad sunnahs attached to the farḍ prayers. In the hadith, it is commanded, “Even if horses chase you, do not abandon the two-cycle sunnah of the dawn prayer.” [36] When returning from the Battle of Khaybar, the believers could not get up for the dawn prayer in their camps and they first performed the two sunnah cycles of dawn prayer after the sun had risen, and then the Messenger of Allah led the farḍ cycles. [37] As a matter of fact, it is also reported that the Prophet prayed supererogatory prayers on his mount with gestures no matter which way the mount turns.. [38] it is not necessary to perform the supererogatory prayers if there are difficulties, such as fear, time constraints, etc. during traveling. [39] It was narrated from Abu Musa ( ra ) that the Messenger of Allah ( saw ) said, “When a slave falls ill or travels, then he will get a reward similar to that he gets for good deeds practiced at home when in good health.” [40]

According to the majority of the imams of the schools, it is not necessary to perform supererogatory prayers other than the sunnah of the dawn prayer while traveling. The evidence is the following hadith reported from Abdullah ibn ʿUmar, “We were with Ibn ʿUmar on a journey, and he led us in prayer. Then we finished with him and he finished turning around and saw some people praying. He said: ‘What are these people doing?’ I said: ‘Glorifying Allah.’ He said: ‘If I wanted to glorify Allah (perform voluntary prayer) I would have completed my prayer. O son of my brother! I accompanied the Messenger of Allah ( saw ) and he never prayed more than two cycles when he was traveling, until Allah took his soul. Then I accompanied Abu Bakr and he never prayed more than two cycles (when he was traveling), until Allah took his soul. Then I accompanied ʿUmar and he never prayed more than two-cycle, until Allah took his soul. Then I accompanied ‘Uthman and he never prayed more than two cycles, until Allah took his soul. Allah the Exalted said: “Surely there is a good example for you in the Messenger of Allah.” [41] Nawawi (d. 676/1277) commented regarding this hadith by saying, “Perhaps Ibn ʿUmar did not see the supererogatory prayers ( raw ā tib ) because he performed them on his mount or in his tent!”. [42]

D) SEVERAL ISSUES RELATED TO THE JOURNEY

According to the Ḥanafis, regardless of the purpose of the journey, the concessionary provisions remain. It does not affect the result if the traveler intends to commit a ḥarām or a makrūḥ act or do something permissible. Accordingly, it is permissible to shorten prayers and not to fast during Ramadan during any kind of travel. For example, anyone who travels to intercept a road, have an illegal party, or commit another ḥarām can also benefit from concessionary provisions of travel. The proof of this view is the absolute expression of the verse [43] that states that prayers can be shortened while traveling. It is analogous to the fact that shopping to be done during the Friday prayer [44] is considered valid even though it is makrūḥ . [45]

According to the majority of Muslim jurists, other than the Ḥanafis, concessionary rules such as shortening the prayers, combining them, breaking the fast, wiping over the khuffs for three days, and performing supererogatory prayers on the mount are not permissible for a person who sets out to commit sins such as cutting roads, trading wine and other ḥarām acts. Because such people are considered to have traveled to rebel against Allah. The principle on this subject is as follows, “Concessionary rules cannot be used as a basis for committing malice and evil.” Again, Allah has attached the permission to eat the meat of dead animals to the condition of “without willful disobedience, nor transgressing due limits”. [46]

According to the Ḥanafis, when a traveler intends to stay in a town for more than fifteen days, he becomes a resident and performs his prayers full. If he intends to stay less than fifteen days, his state of travel will continue. The evidence of this view is compared to the cleaning period of women. The period of cleansing requires returning to the regular performance of prayer and fasting that is ineffective on the woman during the period of menstruation. Being in the place of residence also requires returning to the performance of some of the duties that are ineffective on the person due to travel. Therefore, just as the cleaning period is limited to fifteen days, the minimum residence period should be established as fifteen days. This view is based on the following statement from Ibn Abbas and Ibn ʿUmar ( r. anhum ), “If you enter a town while you are on a journey and intend to stay in this town for fifteen days, perform your prayers fully. If you do not know when you will travel from there, shorten your prayers.” [47]

A person who goes to a place far enough to be a traveler waits to take care of a certain need there and if he stays for a long time without intending to stay there, thinking that “I will leave today, I will leave tomorrow”, he will continue to benefit from the provisions of being on a travel. As a matter of fact, Sa’d Ibn Abi Waqqāṣ (d. 55/675) stayed in the village of Nishapur for two months, Abdullah Ibn ʿUmar stayed one month in Azerbaijan, and Alqama (d. 62/681) stayed in Harzem for two years and they all shortened the prayers. [48]

Even if the Muslim army enters a town and intends to stay there for more than fifteen days, Muslim soldiers shorten their prayers. This is because there is a possibility of both staying there and being defeated and withdrawing, so the intention regarding the duration is not valid.

According to the Shafiʿis and the Malikis, if a traveler intends to stay in a place for four or more days, he performs his prayers in full. This is because the sunnah states that staying in one place for less than four days will not invalidate the state of traveling. As a matter of fact, when the Prophet ( saw ) performed umrah , he stayed in Mecca for three days and shortened his prayers. [49]

According to the Ḥanbalis, if a person intends to stay for more than four days or more than twenty prayers, he performs his prayers in full. If it is less than that, he shortens it. [50]

In matters of travel and residence, the intention of the person who is being followed, for example, a commander, and not the intention of the person who follows, for example, a soldier, is valid. Therefore, the soldier becomes a traveler or resident based on the commander’s intention; the employee becomes a traveler or resident based on the intention of the employer; the student becomes a traveler or resident based on the intention of the instructor’s intention, and the wife becomes a traveler or resident based on the intention of her husband.

Travel provisions do not apply to a child who has not yet reached the age of puberty. However, according to the Shafiʿis, the intention of the child to travel is valid and he can pray by shortening his prayers.

If a traveler does not know where the person whom he is following is going and how long they will stay there and does not get an answer to his questions, he performs his prayers fully in places within the minimum distance of travel and then begins to shorten them.

If the head of a Muslim nation travels for a while in his country without intending to travel, he performs his prayers in full, but if he intends to travel for the duration of the journey, he shortens his prayers. That is the right action.

The missed prayers of the resident do not change when he goes on a journey and the missed prayers of the traveler do not change when he intends to stay. Therefore, the person performs the missed prayers during travel as two cycles even after returning from the travel and a traveler performs his missed prayers during his residence as four cycles even when traveling.

When the prayer is performed in the congregation, the resident may follow the traveler and the traveler may follow the resident. If the resident follows a traveler, when the traveling imam offers his salutes at the end of the two cycles, the resident ones in the congregation do not offer their greetings and return to a standing position and complete the prayer in four cycles. Since he has prayed from the beginning of the prayer with the imam and the obligatory recitation has been fulfilled, this person -according to sound opinion- completes the prayer without any other recitation, and if he is mistaken, it is not necessary to perform the prostration of sajdah because this resident is in the state of lāḥiq . [51] It is mustaḥab for the traveler who becomes an imam to say and warn the congregation before the prayer, “I am a traveler, do not forget to complete your prayers”.

On the other hand, the traveler can only follow a resident imam during the time of the ritual prayer. In such a case, he performs a four-cycle farḍ prayer exactly like a resident. By following the imam within the time of the prayer, the obligatory prayer turns from two cycles to four cycles. Ibn Abbas was asked, “What do you think about the traveler’s situation? He performs two cycles when he performs alone and four cycles when he follows a resident imam.” and he replied, “It is in accordance with the sunnah to do so.” [52] Nāfiʿ said, “When Ibn ʿUmar was on a journey, he would perform the prayers in four cycles when he prayed with an imam, and in two cycles when he prayed alone.” [53]

A person cannot follow a resident imam in a four-cycle prayer that he has missed while he was a traveler because this prayer was previously established upon him as two cycles.

E) THE END OF THE STATE OF BEING ON A JOURNEY

The state of traveling ends by returning to the homeland ( wa ṭ an al-a ṣ l ī ). Even if one does not intend to stay there, the result does not change. If one is returning to his temporary residence ( wa ṭ an al-iq ā mah ), intention to stay is required.

There are three types of residence:

• Waṭan al-aṣlī : The place where a person was born and raised, or married and wants to live in, or where he intends to live in and does not want to take another place as his homeland, is called “ waṭan al-aṣlī ”.
• Waṭan al-iqāmah : The place where a person wants to stay for more than fifteen days but without being the place where he was born, married, and settled is called “ waṭan al-iqāmah ”.
• Waṭan al-suknā : The place in which a traveler wishes to stay for less than fifteen days is his own “ waṭan al-suknā ”. This last one does not have any effect on rulings. With this, neither the original homeland nor the place of temporary residence will be changed.

With regard to the rules of traveling, these residences are invalidated with their own like or with a residence in a higher status, not with the lower ones. Therefore, the place, which is the original homeland of a person will not change by other temporary residences, no matter if it is a place stayed in for more than the duration of travel or not. In other words, a person who is in his temporary residence does not become a traveler by returning to his original homeland. When a person arrives at the place where he was born and settled or where his wife settled, he does not become a traveler. If this place is more than 90 km away, he will become a traveler only during the journey, but when he reaches the destination, his state of being a traveler ends.

If a person moves from his waṭan al-aṣlī to another place in order to settle permanently, the place he goes to turns into his waṭan al-aṣlī , the first place ceases to be his waṭan al-aṣlī . For when the Prophet ( saw ) went to Mecca, he considered himself a traveler and said “we are on a journey” . [54]

Waṭan al-aṣlī does not change by waṭan al-iqāmah . When a person leaves the place where he was born or where his wife is located, for reasons such as education, military service, or labor, with the intention to stay for more than fifteen days, this does not change the status of his waṭan al-aṣlī . Even when he returns to his waṭan al-aṣlī to stay for three days, it is not considered a journey because waṭan al-iqāmah does not change the status of waṭan al-aṣlī .

If a person lives in one city and marries in another city without moving his relatives, both cities will be waṭan al-aṣlī for him. Whichever city he goes to, he is considered a resident. Waṭan al-iqāmah , on the other hand, is changed by going to another waṭan al-iqāmah or leaving there and going on a journey, or returning to waṭan al-aṣlī . In other words, if a person who leaves waṭan al-iqāmah comes back there to stay there for less than fifteen days, he is considered a traveler.

Waṭan al-suknā , which is a place one stays in for less than fifteen days, is of no importance. The person is considered to be a traveler there. This type of residence does not have the power to change the status of other types of residences. A person is considered to be a traveler from the moment he leaves the residential areas of his city while being in the place where he traveled, and in all his journey that lasts less than fifteen days and is further than 90 km. This status continues until he returns.

[1] Al-Nisā, 4: 101. [2] Al-Baqara, 2: 184. [3] Al-Sarakhsī, Mabsūt , I, 235. [4] Muslim, Ṭaḥāra, 85; Abū Dawūd, Ṭaḥāra, 61; al-Nasā’ī, Ṭaḥāra, 98; Ibn Maja, Ṭaḥāra, 86; al-Zaylaī, Naṣb al-Rāya , II, 183. [5] Al-Bukhari. Taqṣīr, 4; Muslim, Ḥajj, 413; Abū Dawūd, Manāsik, 2. [6] Al-Nisā, 4: 101. [7] Al-Kāsānī, Baḍāyi’ , I, 94. [8] Ibn al-Humām, Fatḥ al- Qadīr , II, 30. [9] Ibn Abidīn, Radd al-Mukhtār , III, 253, 254. [10] Al-Nawawī, al-Majmū’ , IV, 322, 323. [11] Abdurrazzāq, Muṣannaf , II, 524. [12] Al-Bukhari, Taqsīr, 4. [13] In today’s maps, the distance between Mecca and Jeddah = 79 km, between Mecca and Taif = 88 km. See Mehmet Erkal, Seferilik ve Hükümleri , Ensar Neşr. (Bildiriler), Istanbul 1997, p. 166. [14] Muwaṭṭā’ , Qaṣr, 3; Ibn Rushd (Averroes), Bidāya , I, 168. [15] Al-Sarakhsī, ibid , I, 235; al-Daraquṭnī reported this hadith from Ibn Abbas. According to al-Khattabī, this hadith is the strongest of the two narrations reported from Ibn Umar. According to the Ḥanbalis, the word of the Companions is a proof, especially if it is contrary to qiyās (general principle). [16] Al-Bukhari, Taqṣīr, 4. [17] See Erkal, ibid , p. 163. [18] Al-Daraquṭnī, I, 387. [19] Mehmet Erkal, Seferilik ve Hükümleri , Ensar Neşr. (Bildiriler), Istanbul 1997, p. 162-166. [20] Elmalılı, Hak Dini Kur‘an Dili , VIII, p. 381, Zaman Neşri, I, 519, 520; Hamdi Döndüren, Seferilik ve Hükümleri , (Bildiri), p. 175, 176. [21] Ṭabaqāt , II, 125. [22] Al-Sarakhsī, Mabsūt , I, 236. [23] Al-Nisā, 4: 101. [24] Muslim, Misafirin, 4; al-Tirmidhī, Ṭaḥāra, 4, 20; al-Nasā’ī, Taqṣīr, 1; Ibn Maja, ‘Iqāmah, 73. [25] Al-Bukhari, Taqṣīr, 11. [26] Ibn Maja, ‘Iqāmah, 73, 124. [27] Al-Bukhari, Ṣalāh, 1; Muslim, Misafirin, 1; Abū Dawūd, Safar, 1; al-Nasā’ī, Ṣalāh, 3; Malik, Safar, 3. [28] Muslim, Misafirin, 5, 6; Abū Dawūd, Safar, 18; al-Nasā’ī, Ḥawf, 4; Ibn Maja, ‘Iqāmah, 75. [29] Al-Sarakhsī, ibid , I, 239; Ibn Rushd (Averroes), ibid , I, 161; al-Shirazī, Muhadhdhab , I, 101; Ibn Qudāmah, Mughnī , II, 267-270; al-Zuhaylī, ibid , II, 313-315. [30] Al-Nisā, 4: 103; Hūd, 11: 114. [31] See al-Bukhari, Taqṣīr, 15, 16; Muslim, Musāfirīn, 46; al-Tirmidhī, Jumʿa, 42; al-Nasā’ī, Mawāqīṭ, 42, 44, 45. [32] For more information, see the subject of “To perform two prayers together”. [33] Al-Baqara, 2: 184. See also verse 185. [34] Al-Rāzī, Tafsīr , Istanbul 1257, II, 18. [35] Al-Nasā’ī, Ṭaḥāra, 98; Ibn Maja, Ṭaḥāra, 86; al-Tirmidhī, Daʿāwāt, 98; Aḥmad ibn Ḥanbal, VI, 240. [36] Aḥmad ibn Ḥanbal, II, 405; Abū Dawūd, Ṭaṭawwū’, 3, Hadith No: 1258. [37] Abū Dawūd, Ṣalāh, 11, H.No: 435, 443; al-Nasā’ī, Mawāqīṭ, 54, 55; Aḥmad ibn Ḥanbal, IV, 444; al-Taḥanawī, I’lā as-Sunan , II, 126. [38] See al-Bukhari, Taqṣīr, 7-9. [39] Ibn Abidīn, ibid , II, 270; Ibn Qudāmah, ibid , II, 271. [40] Al-Bukhari, Jihād, 56, Hadith No: 134; Abū Dawūd, Janā’iz, 20, Hadith No: 3091. [41] Muslim, Musāfirīn, 8; Ibn Maja, ‘Iqāmah, 75, Hadith No: 1071; al-Nasā’ī, Taqṣīr, 5, Hadith No: 1456. [42] See Saḥīḥu Muslim bi Sharḥ an-Nawawī , Egypt 1349, Musāfirīn, 8; al-Zuhaylī, ibid , II, 349. [43] Al-Nisā, 4: 101. [44] Al-Jumʿa, 62: 9. [45] Ibn al-Humām, ibid , I, 405 ff.; Ibn Abidīn, ibid , I, 733, 736; al-Zaylaī, Tabyīn al-Ḥaqāiq , I, 215 ff. [46] Al-Baqara, 2: 173; See Ibn Rushd (Averroes), ibid , I, 163; al-Shirbinī, ibid , I, 268; Ibn Qudāmah, ibid , III, 261; Al-Zuhaylī, ibid , II, 323 ff. [47] Al-Kāsānī, Badāyiʿ , I, 97; al-Aṣqalanī, Bulūgh al- Marām , II, 111; al-Zuhaylī, ibid , II, 323. [48] Al-Kāsānī, Badāyiʿ , I, 97; Ibn al-Humām, ibid , I, 397; al-Shirazī, ibid , I, 103; Ibn Rushd (Averroes), Bidāya , I, 63. [49] Al-Shawkanī, ibid , III, 207 ff. [50] For more information see Hamdi Döndüren, Seferilik ve Hükümleri , (Bildiri), Neşr. Ensar, Istanbul 1997, pp. 171-196. [51] See the subject of “ Lāḥiq ”. [52] Al-Zuhaylī, ibid , II, 335. [53] Al-Zuhaylī, ibid , II, 335. [54] Al-Shawkanī, ibid , III, 207.

Source:   Basic Islamic Principles (ilmiḥal) According to the Four Sunni Schools With Evidence From The Sources of Islamic Law, Prof. Hamdi Döndüren, Erkam Publications

Related Posts

Types of hajj, wajib acts of hajj, essential pillars (arkān) of hajj.

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How to Pray in Islam

Last Updated: February 24, 2024 Approved

This article was co-authored by Mekaeel Mohsin . Shaykh Mekaeel is an Imam at the Islamic Community of Salinas in Salinas, California. He is the founder of the Voyagers of Knowledge YouTube channel, which creates Islamic educational content. He attended the Islamic University of Madinah and earned a degree from the school of Da'wah and Usuluddeen. There are 15 references cited in this article, which can be found at the bottom of the page. wikiHow marks an article as reader-approved once it receives enough positive feedback. This article received 219 testimonials and 93% of readers who voted found it helpful, earning it our reader-approved status. This article has been viewed 5,652,375 times.

Prayer ( salat ; plural salah or "salawat") is one of the five pillars of Islam. Completing the five daily prayers in the way taught by Prophet Muhammad (PBUH) is an obligation for all adult Muslims (those who have reached puberty), and should be strictly required of children aged ten and over. It is believed that communication with Allaah is critical to strengthening the faith of the believer. Muslims believe that Allaah speaks to us through the Qur'an , and salah is our means of responding to Allaah. Whether you're just curious as to how Muslims pray or if you're looking to learn for yourself, it's never too early to start.

Preparing for Prayer

• Perform wudu . You must be ritually pure before you go start praying. If you're not, it's required to perform wudu (ablution) before you do. If since your last prayer, you have urinated, defecated, passed gas, bled excessively, passed madhy (seminal fluid), or fallen asleep leaning/laying down, you need to perform wudu. [1] X Research source
• If you are praying in a masjid (mosque), which is highly encouraged for men, enter quietly—other Muslims might still be praying and you don't want to disturb them.
• Many Muslims families keep a dedicated area for salah in their home. If you are unsure of the cleanliness of your area, spread a mat on the floor for good measure. This prayer rug is very important to Islamic culture.

• To perform ghusl, you must wash your entire body and hair with water. It is recommended that you wash 3 times, making sure every part of the skin has been run under water.
• Note that when you perform either wudu or ghusl, anything that prevents water from touching the obligatory areas of the body must be removed, including things such as nail polish, accessories, and waterproof mascara. [3] X Research source
• If you do not perform wudu or ghusl when required by the Shariah then the prayer will not be valid and will not be accepted.

• If you are traveling on a ship or airplane and fear that the time of prayer will end before you reach someplace where you can determine the direction of Ka'bah then, in that case, you can offer Salat without facing Ka'bah. It is Mustahab (recommended) that one face the Ka'bah at least during the takbeer of ihram (saying "Allahu Akbar" at the beginning of Salat). [5] X Research source

• Try to pray the prayers at the start of the appointed time, as Allaah will appreciate your enthusiasm to pray.
• The five prayers are Fajr, Zuhr, Asr , Maghrib, and Isha. They are at dawn, afternoon, in the mid-afternoon, at sunset, and at night, respectively. They are not at the same time each day, as they are timed by the sun, which changes path throughout the seasons.
• Each of the five salah contains a specified number of rak'ah (units), as follows: Obligatory prayers: - Fajr prayer (2 units (Rak'ah)) - Dhuhr prayer (4 units (Rak'ah)) - Asr prayer (4 units (Rak'ah)) - Maghrib prayer (3 units (Rak'ah)) - Isha prayer (4 units (Rak'ah))
• Fajr - Two rak'ah sunnah mu'akkadah (optional but highly recommended), then two rak'ah fardh (obligatory);
• Zuhr - Four rak'ah sunnah mu'akkadah (optional but highly recommended), then four rak'ah fardh (obligatory), then two rak'ah sunnah mu'akkdah (optional but highly recommended), then two rak'ah nafl (optional);
• Asr - Four rak'ah sunnah ghayr mu'akkadah (optional but spiritually beneficial), then four rak'ah fardh (obligatory);
• Maghrib - Three rak'ah fardh (obligatory), then two rak'ah sunnah mu'akkadah (optional but highly recommended), then two rak'ah nafl (optional);
• Isha - Four rak'ah sunnah, then four rak'ah fardh (obligatory), then two rak'ah sunnah mu'akkadah (optional but highly recommended), then two rak'ah nafl (optional), then three rak'ah witr (optional but highly recommended), then two rak'ah nafl (optional).
• Whilst there is no penalty for not performing the sunnah and nafl prayers, they are a gift from Allaah that should be embraced to improve one's connection with Allaah and earn extra rewards.

Mekaeel Mohsin

Do not question rituals. Have you ever wondered why Islamic prayers happen when they do? It's not about what's convenient — it's about committing to your faith. Allah knows best when it's the right time. See them not as hassles but as a thoughtful plan for your spiritual health.

• Use online sources to help you pronounce the obligatory prayer words, such as Rosetta Stone [8] X Research source , Salaam Arabic [9] X Research source , hosted by Pangaea Learning, Madinah Arabic [10] X Research source or Youtube [11] X Research source sources.
• Take a course in Arabic at your local college. Learn and practice the correct pronunciations with an Arabic speaker as the prayer may be invalid if it is not recited correctly.
• Non-Arabic speaking children will benefit from attending evening or weekend madrassa classes to learn Arabic and study the Qur'an.

• The material must cover the body during prayer movements. So if, for example, bending causes a piece of material to slip and expose skin on a woman’s neck, she would need to ensure that her clothing is tucked in properly or put more clothing on before she can start her prayer.

Performing the Muslim Prayers

• For example, you may say (in your heart, not out loud) "I intend to perform two rakats Fajr salah, seeking nearness to Allaah, in obedience to Him".

• The fingers should be spaced when the hands are raised.

• Recite the optional Istiftah Du'a (opening prayer): Subhanakal-lahumma Wabihamdika watabarakas-muka wataaaala Jadduka wala ilaha ghayruk. A’auodu billaahi minash-shaytaanir rajeem Bis-millaahir rahmaanir raheem
• Follow it with Surah Al-Fatiha (this Surah is recited in each Rak'ah): Bismillaahir Rahmaanir Raheem Alhamdu lillaahi Rabbil 'aalameen Ar-Rahmaanir-Raheem Maaliki Yawmid-Deen Iyyaaka na'budu wa lyyaaka nasta'een Ihdinas-Siraatal-Mustaqeem Siraatal-ladheena an'amta 'alaihim Ghayril-maghdoobi 'alaihim wa lad-daaalleen
• Recite any other surah or any part of the Qu'ran, such as Surah Ikhlas [13] X Research source : Qul huwal laahu ahad Allah hus-samad Lam yalid wa lam yoolad Wa lam yakul-lahu kufuwan ahad
• Reciting a surah after Al-Fatiha is only done in the first 2 units (Rakaa's) of fardh salat while in sunnah mu'akkadah it is done in all units (Rakaa's). [14] X Research source

• While bowing, say, Subhanna Rabbiyal Adheem three times. This translates to, "Glorious is my Lord the most great."

• While standing up, recite Rabana Walakal Hamd (Our Lord, all praise is for you) once. You can also add Hamdan Katheeran Tayyiban Mubaarakan Feeh" (praise which is abundant, excellent and blessed) after. [15] X Research source

• When you are positioned fully, say Subhanna Rabbiyal A'laa (Glorious is my Lord, the most High) three times.
• Your forearms should not be on the floor. [16] X Research source
• Your fingers should be together. [17] X Research source

• There are other du'as that you can recite in this position, such as Allahuma-ghfirlee twice (O Allah, forgive me).
• Return to sajdah and say Subhanna Rabbiyal a'laa three times.

• In every second rak'ah, after the second sajdah, sit on your knee again. Recite:
• "All compliments, prayers and pure words are due to Allaah. Peace be upon you, O Prophet, and the mercy of Allaah and His blessings. Peace be upon us and upon the righteous slaves of Allaah. I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger".
• "O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory. O Allaah, bless Muhammad and the family of Muhammad as You blessed Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory".
• 9 Finish the prayer with tasleem. After the tashahhud, durood, and any du'a

(in Arabic) you wish to recite, end the prayer by:

• Turning your head to the right and saying, As-salamu alaykum wa Rahmatullahi wa Barakaatuhu . The angel who records your good deeds is to this side.
• Turning your head to the left and saying, As-salamu alaykum wa Rahmatullahi wa Barakaatuhu. The angel who records your wrongful deeds is to this side. The prayers have ended!
• Another variation of the tasleem is by saying As-salamu alaykum wa Rahmatullah .

Prayers and Prayer Journal Template

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Community Q&A

• Try your best to pray all your salah every day, especially if you're mature - you are accountable for your deeds. If you're at school or work, and there are no provisions for you to pray there, you can catch up the prayer when you return home. Thanks Helpful 163 Not Helpful 23
• Consider using a smartphone or computer app to prevent missing prayers. Thanks Helpful 181 Not Helpful 27
• There are different terms to describe rak'ahs. A fardh rak'ah refers to one that is compulsory; a sunnah rak'ah is one that was done by the Prophet and is highly recommended; a nafl rak'ah is one that is rewardable but not obligatory; and witr refers to the highly recommended prayer performed after Isha. Thanks Helpful 130 Not Helpful 22

• Plan your daily life around the five salaah, not the other way round. Thanks Helpful 178 Not Helpful 18
• Don't talk during your salah and always maintain focus. Thanks Helpful 160 Not Helpful 24
• Make sure your body and cloth are clean and smells good before going to mosque or practicing salah. It is disliked to have an unpleasant smell while praying and if this smell is so bad to the extent that it annoys other worshippers, this is forbidden. In particular, garlic is disliked. Thanks Helpful 81 Not Helpful 11
• Don't disturb others if they are praying or stand/walk in front of someone who is praying. The Prophet (PBUH) forbade that. You may keep a Sutrah (barrier) in front of a praying Mumin so that people can pass in front of praying Mumin if need be. [18] X Research source Thanks Helpful 1 Not Helpful 0
• Never talk loudly in a mosque; this might disturb others in prayer. In fact, it is disliked to speak about worldly matters because that defeats the purpose of the mosque, which is for worship, obedience, and seeking knowledge. [19] X Research source Thanks Helpful 1 Not Helpful 0

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Expert Interview

Thanks for reading our article! If you’d like to learn more about islam, check out our in-depth interview with Mekaeel Mohsin .

• ↑ http://www.huffingtonpost.com/imam-khalid-latif/how-muslim-prayer-works_b_909127.html
• ↑ https://en.wikipedia.org/wiki/Ghusl
• ↑ http://www.sunna.info/prayer/TheBasicsoftheMuslimsPrayer.php
• ↑ https://islamqa.info/en/answers/13340/description-of-the-prophets-prayer
• ↑ "Indeed, the prayer is on the believers prescribed (at) fixed times." Quran 4:103
• ↑ http://www.quran-st.net/NAMAZ.htm
• ↑ https://blog.rosettastone.com/best-app-to-learn-arabic/
• ↑ https://www.salaamarabic.com/
• ↑ http://www.madinaharabic.com/
• ↑ https://www.youtube.com/watch?v=rywokB1vtOc
• ↑ https://www.quran411.com/surah-ikhlas.asp
• ↑ http://salafus-saaliheen.blogspot.co.uk/2011/11/hamdan-katheeran-tayyiban-mubarakan.html
• ↑ https://www.sunnah.com/bukhari/10/216
• ↑ https://islamqa.info/en/answers/147415/walking-in-front-of-one-who-is-praying
• ↑ https://islamqa.info/en/4448

About This Article

Before you can pray in Islam, ensure your prayer area, body, and clothes are clean. You must first perform wudu. If you're in doubt about the cleanliness of your space, lay a mat, or prayer rug, down to pray on. Before you can start praying, find the Holy Ka’bah, the sight of the Holy Mosque in Mecca, and face that direction. Prayer in Islam occurs five times daily: at dawn, immediately after noon, in the mid-afternoon, at sunset, and at night. For detailed instructions on how to pray in islam, read on... Did this summary help you? Yes No

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Prayer 2 min read.

The Five Daily Prayers: A Brief Overview

God has ordered Muslims to pray at five set times of day:

Dawn, before sunrise: Fajr .

Midday, after the sun passes its highest point: Dhuhr .

The late part of the afternoon: Asr .

Just after sunset: Maghrib .

Late evening: Isha .

Prayer Sets the Rhythm of the Day

This prayer timetable gives Muslims a pattern for their day.

In Islamic countries, the public call to prayer, or Adhan , from the mosques sets the rhythm of the day for the entire population, including non-Muslims.

Prayer: A Universal Muslim Ritual

The prayer ritual, which is over 1400 years old, is repeated five times a day by hundreds of millions of people all round the world.

Praying is not only highly spiritual, it connects each Muslim to all others around the world, and to all those who have uttered the same words and made the same movements at different times in Islamic history.

The set prayers are not just phrases to be spoken. Prayer for a Muslim involves uniting mind, soul, and body in worship; so a Muslim carrying out these prayers will perform a whole series of set movements that go with the words of the prayer. (Read more:  Spiritual Benefits of Prayer )

Muslims make sure that they are in the right frame of mind before they pray; they put aside all everyday cares and thoughts so that they can concentrate exclusively on God.

If a Muslim prays without the right attitude of mind, it as if they hadn’t bothered to pray at all.

“Woe to those who pray, but are unmindful of their prayer, or who pray only to be seen by people.” [Quran, 107:4-6]

Muslims Don’t Pray for God’s Benefit

Muslims do not pray for the benefit of God. God does not need human prayers because he has no needs at all. Muslims pray because God has told them that they are to do this, and because they believe that they themselves obtain great benefit in doing so.

Muslims Pray Directly to God

A Muslim prays as if standing in the presence of God.

In the ritual prayers each individual Muslim is in direct contact with God. There is no need of a priest as an intermediary. (While there is a prayer leader in the mosque – the imam – they are not a priest, simply a person who knows a great deal about Islam.)

Muslims can pray anywhere, but it is especially good to pray with others in a mosque. Praying together in a congregation helps Muslims to realize that all humanity is one, and all are equal in the sight of God. (Learn more about  Praying in the mosque .)

Muslims recite the Quran during prayer.

877-Why-Islam did a unique social experiment by having people listen to Quran on the streets. Watch this video to find out the reaction and their observations. Quran is the holy book revealed by All Merciful God (Allah) to the last Prophet – Mohammad (peace be upon him). For 1400 years, the book has been preserved. Millions have it memorized, and billions follow it!

Cleanliness in Prayer

Before starting the prayer, a person is required to perform ablution (wudu). It consists of washing his or her hands, face, arms, head and feet. It is a condition of the prayer that one’s body, clothing and place of prayer are all clean and free from impurities. Impurities in this context refers mainly to bodily fluids such as urine, feces, blood, etc.

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Michaela School: Muslim student loses prayer ban challenge

• Published 16 April

A Muslim student at a London school has lost a High Court challenge against its ban on prayer rituals.

Michaela School in Wembley was taken to court by the girl over the policy, which she argued was discriminatory.

The non-faith state secondary school previously told the High Court that allowing prayer rituals risked "undermining inclusion" among pupils.

The free school's founder and head teacher Katharine Birbalsingh said the ruling was a "victory for all schools".

In an 83-page written judgment dismissing the student's case, Mr Justice Linden said: "The claimant at the very least impliedly accepted, when she enrolled at the school, that she would be subject to restrictions on her ability to manifest her religion."

'Free to do what is right'

About half the school's roughly 700 pupils are Muslim, the court previously heard.

Students are expected to adhere to strict rules including focusing on teachers extensively during lessons and remaining silent in corridors, as well as observing restrictions on uniforms. The school is rated as outstanding by Ofsted.

In March 2023, up to 30 students began praying in the school's yard, using blazers to kneel on, the High Court heard.

Pupils are not allowed to gather in groups of more than four, including in the school yard.

The school introduced the ban in the same month due to concerns about a "culture shift" towards "segregation between religious groups and intimidation within the group of Muslim pupils", the court was told.

There is no legal requirement for schools to allow pupils a time or a place to pray.

This judgment supports the right of individual schools, head teachers and school governors to make a decision about what is best for their own pupils.

Some schools already set aside space for Muslim pupils to pray, others do not, but there is no overriding legal obligation to do so. The ruling has implications for every state-funded non-religious school in England.

Ms Birbalsingh, a former government social mobility tsar, said in a statement on X, formerly Twitter, that a school "should be free to do what is right for the pupils it serves".

She added: "Schools should not be forced by one child and her mother to change its approach simply because they have decided they don't like something at the school.

"If parents do not like what Michaela is, they do not need to send their children to us."

School made being Muslim seem toxic, ex-pupil says

• Head teacher quits as chief social mobility adviser

Following the ruling, the student said in a statement that she was "disappointed".

"As is set out in the judgment, I do not agree that it would be too hard for the school to accommodate pupils who wished to pray in the lunch break," she said.

"The school is very well run and generally very good at managing everything. The school doesn't wish to allow pupils to pray, has chosen a different path and the judge has found in their favour.

"Even though I lost, I still feel that I did the right thing in seeking to challenge the ban. I tried my best, and was true to myself and my religion."

She said she planned to remain at the school and focus on her GCSE exams.

"I am grateful for the understanding that my non-Muslim friends at school have shown as to the issues that affect us," she added.

In the legal action against the north-west London school's governing body, the Michaela Community Schools Trust, the student alleged that the ban on prayer rituals breached her right to freedom of religion.

The school argued its prayer policy was justified after it faced death and bomb threats linked to religious observance on site.

The pupil, who cannot be named for legal reasons, told the court the policy had "fundamentally changed" how she felt "about being a Muslim in this country".

Lawyers for the pupil told the judge at a hearing in January that she was making a "modest" request to be allowed to pray for about five minutes at lunchtime, on dates when faith rules required it, but not during lessons.

Representing the student, Sarah Hannett KC told the court that the school's policy had the "practical effect of only preventing Muslims from praying, because their prayer by nature has a ritualised nature rather than being internal".

In Islam, as opposed to most other religions, prayers are required at specific times during each day. However, as the High Court ruling pointed out, Islam does allow for "Qada prayers" or a "make-up" prayer for those that have been missed.

Reversing prayer ban would 'expose school to risk'

Pupil takes school to court over alleged prayer ban

Dismissing the student's case, Mr Justice Linden said: "She knew that the school is secular and her own evidence is that her mother wished her to go there because it was known to be strict.

"She herself says that, long before the prayer ritual policy was introduced, she and her friends believed that prayer was not permitted at school and she therefore made up for missed prayers when she got home."

The judge upheld the student's challenge to a decision to temporarily exclude her from the school.

The key determination was about whether banning prayers compromised a child's freedom to express their religious beliefs under European human rights legislation, which the High Court decided it did not.

The case has led to renewed discussion about the broader role of faith within England's education system.

The National Secular Society, Humanists UK and others have long campaigned for reform, saying faith has no place in school.

'Impassioned stance'

Responding to the High Court judgment, Education Secretary Gillian Keegan said: "I have always been clear that head teachers are best placed to make decisions in their school.

"Michaela is an outstanding school and I hope this judgment gives all school leaders the confidence to make the right decisions for their pupils."

The student's mother said she was "dismayed" by the High Court's ruling.

She added: "My daughter's impassioned stance compelled me to support her, and I stand firm in that decision.

"Her courage in pursuing this matter fills me with pride, and I'm confident she's gained invaluable lessons from the experience."

Additional reporting by Aleem Maqbool

Listen to the best of BBC Radio London on Sounds and follow BBC London on Facebook , X and Instagram . Send your story ideas to [email protected]

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Muslim leaders are ‘out of words’ as they tire of the White House outreach on the war in Gaza

American Muslim women pray to mark the end of the holy month of Ramadan at Petree Hall in Los Angeles Wednesday, April 10, 2024. (AP Photo/Damian Dovarganes)

Osama Siblani, publisher of the Arab American News is photographed in his office, Wednesday, April 10, 2024, in Dearborn, Mich. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. After months of mounting concerns over Palestinian suffering, Biden had publicly — albeit vaguely — threatened to cut U.S. assistance to Israel’s military operations in Gaza. “This is baby steps,” Siblani said he responded to a Biden adviser. “What we need is giant steps rather than baby steps.” (AP Photo/Carlos Osorio)

President and co-founder of the Muslim Public Affairs Council, Salam Al-Marayati, second from left, invites American Muslims citizens to register to vote after thousands gathered to mark the end of the holy month of Ramadan in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. Marayati described the attitude as, “Forget them. They have to learn a lesson. And if they lose, that’s the lesson they should learn.” (AP Photo/Damian Dovarganes)

CEO of Emgage Wa’el Alzayat poses for a photograph in Chevy Chase, Md., Tuesday, April 9, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. Among the leaders who have kept talking with the administration is Alzayat, head of the advocacy organization Emgage. A former U.S. State Department official, Alzayat said that he texts or calls senior officials to relay sentiments from the Muslim and Arab American communities and push for a ceasefire. (AP Photo/Jose Luis Magana)

A Muslim man prays to mark the end of the holy month of Ramadan in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. The fractured relationship could jeopardize the Democratic president’s reelection campaign and help pave the way for Republican Donald Trump to return to the White House. (AP Photo/Damian Dovarganes)

American Muslims women pray to mark the end of the holy month of Ramadan in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. The fractured relationship could jeopardize the Democratic president’s reelection campaign and help pave the way for Republican Donald Trump to return to the White House. (AP Photo/Damian Dovarganes)

American Muslims pray to mark the end of the holy month of Ramadan in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. The fractured relationship could jeopardize the Democratic president’s reelection campaign and help pave the way for Republican Donald Trump to return to the White House. (AP Photo/Damian Dovarganes)

President and co-founder of the Muslim Public Affairs Council, Salam Al-Marayati invites American Muslims citizens to register to vote after thousands gathered to mark the end of the holy month of Ramadan in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. Marayati described the attitude as, “Forget them. They have to learn a lesson. And if they lose, that’s the lesson they should learn.” (AP Photo/Damian Dovarganes)

President and co-founder of the Muslim Public Affairs Council, Salam Al-Marayati, addresses American Muslims after a prayer in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. Marayati described the attitude as, “Forget them. They have to learn a lesson. And if they lose, that’s the lesson they should learn.” (AP Photo/Damian Dovarganes)

President and co-founder of the Muslim Public Affairs Council, Salam Al-Marayati, far right, gets ready to address American Muslims after a prayer in Los Angeles Wednesday, April 10, 2024. As the war in Gaza enters its seventh month, some Muslim and Arab American leaders have grown frustrated with outreach from President Joe Biden’s White House. Marayati described the attitude as, “Forget them. They have to learn a lesson. And if they lose, that’s the lesson they should learn.” (AP Photo/Damian Dovarganes)

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WASHINGTON (AP) — Osama Siblani was sipping his morning coffee at the office when his phone buzzed with a message from one of President Joe Biden’s advisers. As publisher of the Arab American News in Dearborn, Michigan, Siblani serves as an occasional sounding board, and the White House wanted to know what he thought of Biden’s recent call with Israeli Prime Minister Benjamin Netanyahu.

After months of mounting concerns over the suffering of Palestinians in Gaza , Biden had publicly, albeit vaguely, threatened to cut U.S. assistance to Israel’s military operations in the Hamas-controlled territory.

“This is baby steps,” Siblani said he responded. “What we need is giant steps rather than baby steps.”

The text exchange is an example of the behind-the-scenes communication that the White House has nurtured at a time of anger at the Democratic president over his support for Israel. Such informal contacts have become more important as some Muslim and Arab American leaders have turned down opportunities to talk with Biden or his advisers , frustrated by the sense their private conversations and public anguish have done little or nothing to persuade him to change course.

The White House says it is keeping an open door for difficult conversations, but it can be hard to get people to walk through.

“All they are trying to do is convince us that there is some kind of movement toward where we want,” Siblani said. “But it’s too slow and it’s dragging. It’s more death and casualties that are happening.”

The highest-profile example of the stonewalling came last week when a Palestinian American doctor walked out of a meeting with Biden . But interviews with Muslim and Arab American leaders reveal how that face-to-face protest was only the most conspicuous case of a fracture that has damaged crucial relationships and closed avenues needed to repair them.

“What more can we tell the White House for them to change course? I’ve run out of words,” said Michigan state Rep. Abraham Aiyash, who met with senior officials in February but has not had any contact with them since then.

Dan Koh, deputy director of the White House Office of Intergovernmental Affairs, said the administration wants “to make sure we’re as accessible as possible.”

“We understand that some people do not want to engage. We respect that,” he said. “But we think that the people who have engaged have felt that it was a fruitful discussion.”

Top White House officials, including national security adviser Jake Sullivan, senior adviser Anita Dunn and chief of staff Jeff Zients, have been involved in the outreach. Biden is briefed on their conversations, and Vice President Kamala Harris has talked with Muslims, Arab Americans and Palestinian Americans.

The White House believes it still can find receptive audiences, such as a recent series of meetings with Lebanese Americans that focused on efforts to prevent the conflict from expanding along Israel’s northern border, where Hezbollah operates.

But the situation presents a challenge for a president who believes in the political power of personal relationships and has prized his history of sitting down with opponents and critics. It could also jeopardize his reelection this year, with some Muslims warning they are unwilling to support Biden even it that risks returning Donald Trump, the presumptive Republican nominee, to the White House.

Salam Al-Marayati, who lives in Los Angeles and leads the Muslim Public Affairs Council, described the attitude as, “Forget them. They have to learn a lesson. And if they lose, that’s the lesson they should learn.”

His disillusionment with Biden began soon after the war started on Oct. 7, when Hamas killed 1,200 Israelis in a surprise attack. The president described himself as a Zionist during a trip to Israel later that month, emphasizing his belief in the importance of a Jewish state as a guarantee of security for people who have historically been persecuted around the world.

Al-Marayati heard the statement differently.

“What it meant was, he doesn’t care for the Palestinian people and their displacement,” he said.

Al-Marayati and members of his organization did participate in meetings with officials from the National Security Council and the State Department, but he soured on the conversations.

“We realized they were not listening,” Al-Marayati said. “Maybe they were nodding when we were speaking, but they were continuing with the same policy.”

With the war entering its seventh month, Israel has killed more than 33,000 Palestinians, mostly women and children, according to the Gaza-based Ministry of Health, an agency in the Hamas-controlled government.

U.S. Rep. Ilhan Omar, a Democrat from Minnesota who is Muslim, said it’s still important to support Biden as a shield against the return of Trump, saying “our democracy is on the line.”

But when it comes to the war, Omar said, Biden “is not where we need him to be at the moment, and it is our job to push him, and to get him where we need him to be.”

“It is incredibly hard to have any sort of conversation when there isn’t any policy change coming out of the White House in regards to stopping weapons from being delivered into Israel,” she said.

That is a step that Biden has been unwilling to take, though he has moved closer to that line. After Biden’s most recent call with Netanyahu, the White House said the president “made clear that U.S. policy with respect to Gaza will be determined by our assessment of Israel’s immediate action” to protect civilians and allow increased humanitarian assistance.

The conversation came two days after Biden met with Muslim leaders at the White House. Officials had originally tried to arrange an iftar meal, where Biden could join Muslims as they broke their daily fast for Ramadan after sunset. But too many people refused invitations, turned off by the thought of eating with Biden at the same time he is supporting Israeli military operations that have pushed Palestinians to the brink of famine.

The White House changed its plans and hosted a private meeting about the war. One of the guests was Thaer Ahmad, a Palestinian American doctor from Chicago who has volunteered in Gaza. Angry over the continued flow of U.S. weapons to Israel, Ahmad stood up during the meeting and told Biden he was walking out.

Among the leaders who have kept talking with the administration is Wa’el Alzayat, who lives in the Washington, D.C.-area and heads the advocacy organization Emgage. The former U.S. State Department official said he texts or calls senior officials to relay sentiments from the Muslim and Arab American communities and push for a cease-fire.

Dearborn Mayor Abdullah Hammoud said he last met with administration officials in February, and they have reached out to ask his thoughts since then. His city has the largest Muslim population per capita in the country, and Hammoud said he always is willing to talk if “there’s a conversation to be had that can lead to saving one life.”

Some White House meetings have focused on Lebanese Americans, who fear how the war could spiral out of control. One conversation took place last month in the private basement dining room of a Lebanese restaurant in Detroit. The other was hosted by a Lebanese American businessman in Houston over the weekend.

Ed Gabriel, who helped organize the conversations as president of the American Task Force on Lebanon, said participants appreciated the opportunity to learn about U.S. efforts in the Middle East. But there is frustration over the situation in Gaza.

“At what point does the president say, ‘Enough is enough, it has to be now?’” Gabriel said. “I know what they’re trying to get done. But after 30,000 deaths, you can’t expect people to understand. And that’s the challenge the president has.”

Cappelletti reported from Lansing, Michigan.

Muslim groups claim double standards in police handling of two high-profile stabbings in Sydney

Muslim groups in Australia have criticized the disparity in the police response to two stabbing attacks in Sydney this month, saying it created a perception of a double standard and further alienated the country’s minority Muslim community

NEWCASTLE, Australia -- Muslim groups in Australia on Friday criticized the disparity in the police response to two stabbing attacks in Sydney this month, saying it had created a perception of a double standard and further alienated the country's minority Muslim community.

The Australian National Imams Council said an attack at a Bondi Junction shopping center was “quickly deemed a mental health issue” while the stabbing of a Christian bishop at a Sydney church two days later was “classified as a terrorist act almost immediately.”

“The differing treatments of two recent violent incidents are stark,” the council's spokesperson, Ramia Abdo Sultan, said in a statement with the Alliance of Australian Muslims and the Australian Muslim Advocacy Network.

“Such disparities in response create a perception of a double standard in law enforcement and judicial processes,” she said.

A 16-year-old boy is accused of repeatedly stabbing Bishop Mar Mari Emmanuel and a priest at the Christ the Good Shepherd Church on April 15, two days after the Bondi Junction attack, in which six people were killed and a dozen others seriously wounded by a lone assailant with a history of mental illness.

The boy was charged last week with committing a terrorist act, a crime that carries a maximum penalty of life in prison.

Five teenage boys aged from 14 to 17 have also been charged with terrorism offenses in connection with the church stabbings. They were among seven arrested in a series of highly publicized raids across southwest Sydney in a major operation by the Joint Counter-Terrorism Team.

The boys, who are accused of following a violent extremist religious ideology, appeared in a Sydney children’s court on Thursday, with only the 14-year-old being granted bail. He was still in custody Friday pending an appeal.

Sultan called for an inquiry into the processes leading up to the police raids to ensure transparency and accountability within the judicial system and to prevent marginalization of different ethnic and religious groups.

“We must also address the problematic and longstanding issue of racial and religious profiling, which has been part of the societal fabric for decades,” Sultan said. “The presumption that terrorism is inherently tied to religion is not only inaccurate but harmful.”

New South Wales state Premier Chris Minns agreed that it was important for allegations of terrorism to be correctly made but rejected any need for changes.

"The truth of the matter is, in some instances and it’s only some instances where there are terrorist activities, they are as a result of religious-based extremism," Minns said at a news conference in Sydney on Friday.

Meanwhile, a Sydney university student settled his defamation claim against Australia's Channel Seven network for wrongly identifying him as the assailant in the Bondi Junction shopping mall attack.

Channel Seven had falsely identified the 20-year-old student, Benjamin Cohen, as the attacker after he was named in several posts on X, formerly known as Twitter .

Police later identified the assailant as 40-year-old Joel Cauchi, who was shot and killed by the first responding police officer.

“Seven accepts the identification was a grave mistake and that these assertions were entirely false and without basis,” Seven Managing Director Jeff Howard said in a statement reported by the Australian Broadcasting Corp. on Friday.

He said Seven “apologizes to you for the harm you and your family have suffered as a result of Seven’s statements about you.”

Other details of the settlement have been kept confidential.

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