This has its conditions:
– If the airport is within the country’s borders and not more than the distance of shortening prayers, which is 83 kilometers away, then he is allowed to combine prayers without shortening according to those who permit combining during travel, which is the majority view, in contrast to the Hanafi School.
– If the airport is located outside the city limits at a distance greater than the mentioned distance for shortening prayers, then he is allowed to combine and shorten prayers according to the majority opinion, contrary to the Hanafi School.
– As for the Sunnah prayers during travel, the matter depends on the length of the journey. If the journey is longer than the duration for shortening prayers, which is fifteen days according to our school of thought, then he is allowed to pray the regular Sunnah prayers and others. However, if the journey is shorter than the duration for shortening prayers and he is shortening his prayers, there are various opinions within the school regarding which Sunnah prayers he should perform.
Its details are as follows:
Firstly, there is an agreed upon division that should be performed both during travel and while residing in one’s hometown. These are the Sunnah prayers of Fajr and the Witr prayer.
Its evidence is what has been narrated from a group of the Companions, including Aisha and Ibn Umar, that the Prophet never left the two Sunnah Rak’ahs of the Fajr prayer, neither during travel nor while being at home, whether in times of wellness or illness.
Secondly: The unrestricted voluntary prayers, such as the night prayers (Tahajjud):
Likewise, scholars unanimously agree on the permissibility of performing these prayers during travel.
Thirdly: The regular Sunnah prayers, like the Sunnah prayers associated with the Dhuhr, Maghrib, and Isha prayers.
Regarding these, there is a difference of opinion among our scholars and the scholars of other schools as well.
A summary of the opinions:
– The first opinion: That performing these Sunnah prayers during travel is permissible, and this is the view of the majority of scholars. It is supported by most of the companions and prominent scholars. This is the stance of the Maliki and Shafi’i schools, and it is also a view within the Hanafi and Hanbali schools. This is based on the reported actions of the Prophet peace be upon him and his companions in this regard.
– The second opinion: That it is recommended to perform these prayers when stopping during the journey, not during the actual travel. This is a view held by some scholars within the Hanafi School.
– The third opinion: That it is recommended to perform these prayers in a state of safety, not during a state of fear. This is also the opinion of some Hanafi scholars.
– The fourth opinion: That the traveler has the choice between performing the regular Sunnah prayers and leaving them, and this is the view of the Hanbali School.
– That the regular Sunnah prayers are not to be prayed during travel while shortening the prayers:
This is the view of Ibn Umar, some of the early generation of Muslims (Salaf), and it is the stance taken by some Hanafis and some Hanbalis, such as Ibn Taymiyyah.
And Allah knows best.
Fatwa by Dr. Khālid Naṣr