Traveler's prayer
part 8

The eighth condition is that the traveler reaches the limit of Tarakhkhus, it means that he/she gets to a point that he/she cannot see the walls of city and hear the sound of Adhan, but there must not be any hindrance such as dust in the air which blocks his/her view. It is not necessary, he cannot see the minaret of mosque or the whole wall completely, but it is sufficient not to see the wall clearly. A person who has intended to stay somewhere for 10 days, if he start a trip with the intention of 8 Farsakh, as an obligatory precaution, must pray both shortened and full. The limit of Tarakhkhus in great cities, is the locality of one’s house.

1340. If one who travels, reaches a point that he/she cannot hear the sound of Adhan but can see the walls or vice versa, if he/she wishes to offer prayers, as an obligatory precaution, must offer shortened and full Namaz.

1341. A traveler, who is returning hometown, must offer full prayers as soon as he/she can see walls of city and hear the sound of Adhan. But traveler who wishes to stay somewhere for 10 days, if he sees its wall and hears the sound of Adhan, must delay the time of Namaz so that he reaches home, or as an obligatory precaution, he may offer prayers shortened and full.

1342. If a city is situated at such a height, that the residents can be seen from a distance, or if it is so low that if a person covers a little distance, he would not see them, a traveler from that city should offer short prayers applying that distance, which would make him unable to see them were he travelling on a flat land. And if the elevation or depression of the path varies abnormally, the traveler should take an average mean into consideration.

1343. If a person starts his journey from a place, which has not a wall, he/she should shorten prayers when he reaches a place from which the residents, if there had been a wall, would not have been seen.

1344. If a traveler reaches a point which he/she cannot discern the sound of Adhan from other sounds, he/she must pray shortened but if he knows that it is the sound of Namaz, but he/she cannot realize the words, he/she must pray in full.

1345. If a traveler reaches a point that he/she cannot hear the sound of Adhan from last houses of city, but he/she can hear the sound of Adhan, which is pronounced usually from a high place, he/she must not shorten his/her prayers.

1346. If a traveler reaches a point that he/she cannot hear the sound of Adhan of city but he/she can hear the sound f Adhan pronounced from a very high place, he/she must offer shortened prayers.

1347. If the eyesight or hearing level of a traveler is extraordinary or the sound of Adhan is unusually loud, he/she must offer shortened prayers from a point which a normal eye cannot see the wall of city and a normal ear cannot hear the sound of Adhan.

1348. If a traveler whishes to pray in a certain place and he/she doubts whether he/she has reached the limit of Tarakhkhus or in other words the limit that cannot hear the sound of Adhan and cannot see the walls of city, he/she must pray in full and if he/she doubts while returning, he/she must offer shortened prayer and because of Ishkal (problem) in some cases, it is better not to offer prayer at that point or pray both shortened and full.

1349. A traveler who makes a stopover at his/her hometown, if he/she reaches a point that he/she cannot see the wall of his/her hometown or its Adhan, he/she must pray in full.

1350. When a traveler reaches his hometown during his journey, and makes a stopover there, he should offer full prayers as long as he stays there. But, if he wishes to go from there to a distance of 8 Farsakh, or to go up to 4 Farsakh and then return for the same distance, he should offer prayers when he reaches the limit of Tarakhkhus.

1351. A place where one is born and the hometown of his/her parents is also there, or place that one chooses for his permanent living, is his/her home (Watan).

1352. If a person intends to stay for some time at a place which is not his original hometown, and to later migrate to another place, then such a place will not be considered as his home (Watan).

1353. A place which is adopted for staying and it is different from hometown, will not be considered his/her home unless he/she stays there so much that people consider that place his/her hometown and he/she does not intend to leave it.

1354. If a person lives at two places, for example, he lives in one city for six months, and in another for another six months, both of them are his home (Watan). And, if he adopts more than two places for his living, as an obligatory precaution, must pray in the third place and the rest of them both shortened and full.

1355. If a traveler does not intend to stay in a place other than hometown and the place which is not his/her original home, his/her prayers will be shortened, whether there he has a property there or not, and whether he/she stays there six months or not.

1356. If a person reaches a place which was previously his home, but has since abandoned it, he should not offer full prayers there, even if he may not have adopted a new home (Watan).

1357. If a traveler intends to stay at a place continuously for ten days, or knows that he will be obliged to stay at a pace for ten days, he should offer full prayers at that place.

1358. If a traveler intends to stay at a place for ten days, it is not necessary that his intention should be to stay there during the first night or the eleventh night. And as soon as he determines that he will stay there from sunrise on the first day up to sunset of the tenth day, he should offer full prayers. The same will apply if, for example, he intends staying there from noon of the first day up to noon of the eleventh day.

1359. A person who intends to stay at a place for ten days, should offer full prayers if he wants to stay for ten days at that place only. If he intends to spend, for example, ten days between Najaf and Kufa, he should offer short prayers.

1360. If a traveler who wants to stay at a place for tend days, has determined at the very outset, that during the period of ten days, he will travel to surrounding places up to the limit of Tarakhkhus, he/she must offer full Namaz during 10 days. But if it is more than limit of Tarakhkhus but less than Shariah distance (which was mentioned earlier), if he wishes to travel 5 or 6 hours in all days of that 10 day period, he/she must pray in full, provided that he/she stay the night time in a place that he/she intended.

1361. A traveler who is not determined to stay at a place for ten days, like if his intention is that he will stay there for ten days if his friend arrives, or if he finds a good house to stay in, he should offer short prayers.

1362. If a traveler has decided to stay at a place for ten days, but at the same time, considers it probable that he may have to leave earlier because of some hindrance, and if that suspicion is not justifiable by people he should offer full prayers.

1363. If a traveler knows, for example, that ten days or ore remain before the month ends, and decides to stay at a pace till the end of the month he should offer full prayers. But if he does not know how many days remain before the end of the month, and simply decides to stay till the end of the month, he should pray short, even if it later turns out to be ten or more days.

1364. If a traveler decides to stay at a place for ten days and abandons the idea before offering one Namaz consisting of four Rak’ats, or becomes undecided, he should pray short. But, if he abandons the idea of staying there after having offered one Namaz consisting of four Rak’ats, or wavers in his intention, he should offer full prayers as long as he is at that place.

1365. If a person who has determined to stay at a place for ten days, keeps a fast and abandons the idea of staying there after Zuhr, if he has offered one Namaz consisting of four Rak’ats, his fast on that day, and for as long as he is there, would be valid, and he should offer full prayers. And if he has not offered a Namaz consisting of four Rak’ats, the fast kept by him on that day should be, as a precaution, continued and its Qadha be given later. He will then pray Qasr, and will not fast in the remaining days.

1366. If a traveler who has decided to stay at a place for ten days, abandons the idea, but doubts before changing his intention to stay, whether or not he has offered one Namaz consisting of four Rak’ats, he should offer prayers.

1367. If a traveler starts prayers with the intention of short, and decides during the prayers that he would stay there for ten days or more, he should offer full prayers consisting of four Rak’ats.

1368. If a traveler who has decided to stay at a place for ten days, changes his mind during his Namaz consisting of four Rak’ats, he should finish his prayers with two Rak’ats if he has not started the third. And in the later days, he should continue with short. Similarly, if he has started the third Rak’at, he should complete the Namaz in its shortened form. But if, he has gone into Ruku, he can forsake that Namaz, and pray again as short. Although, as an obligatory precaution, he/she must pray both shortened and full.

1369. If a traveler who has decided to stay at a place for ten days, stays there for more than ten days, he should offer full prayers as long as he does not start traveling, and it is not necessary that he should make a fresh intention for staying for further ten days.

1370. A traveler who decides to stay at a place for ten days, should deep the obligatory fast; he may also keep Mustahab fast, and offer Friday Nafila of Zhur, Asr, and Isha prayers.

1371. If a traveler, who has decided to stay at a place for ten days, if after offering a Namaz of four Rak’ats wishes to travel less than 4 Frasakh away and to return, he should offer full prayers.

1372. If a traveler who decides to stay at a place for ten days, after offering Namaz of four Rak’ats, decides to go to another place less than 8 Farsakh away, and to stay there for ten days, he should offer full prayers while going, and at the place where he intends to stay. But if the place where he wants to go is 8 Farsakh away or more, he should shorten his prayers while going, and if he intends to stay there for ten days, he should offer his prayers during the period he stays there in full.

1373. If a traveler who has decided to stay at a place for 10 days, wishes, after offering Namaz of four Rak’ats, to go to a place which is less than 4 Farsakh away, and is undecided about returning to his first place, or is totally unmindful about it, or he wishes to return, but is uncertain about staying for ten days, or is totally unmindful of staying there for ten days, or travelling from there, he should from the time of his going till returning, and after his return offer full prayers.

1378. A traveler can offer full or shortened prayers in the entire cities of Mecca, Madina, and Mosque of Kufa. There is no distinction between the original buildings and what is added later. He can also offer full or shortened prayers in the Haram of Imam Husayn (AS) or the mosque connected to it.

1379. If a person who knows that he is a traveler, and should offer short prayers, intentionally offers full prayers at places other than the four mentioned above, his prayers are boid. And the same rule applies, if he forgets that a traveler must offer short prayers, and prays full. However, if he prays full forgetting that a traveler should offer Qadha the time has lapsed.

1380. A person who knows that he/she is a traveler, and should offer his/her Namaz in shortened form, if he/she continues to pray in full as usual, the Namaz is void. And also if he forgets the rules of traveler and his trip, if he/she has enough time, must repeat Namaz and if not, as an obligatory precaution, he/she must offer its Qadha.

1381. If a traveler does not know that he should shorten his prayers, and if he offers full prayers, his prayers are in order.