Is it necessary for a traveler to intend to shorten the prayer (qasr), and should he recite aloud in the Dhuhr prayer if he shortens it? And is it sufficient to say only the tashahhud, or should he also invoke blessings upon the Prophet (peace and blessings be upon him and his family)? And what is the ruling on forgetting the tashahhud?

Scholars have differed regarding the ruling on shortening the prayer (qasr) for a traveler. Some say it is recommended (the view of the majority), while others say it is obligatory (the Hanafi school of thought). The fatwa (definition) we adopt is that it is a Sunnah (definition), not obligatory.

As for the intention for qasr: The Hanbalis and Shafi'is made it obligatory. Sheikh al-Islam Ibn Taymiyyah chose the opinion that it is not obligatory and that the traveler shortens the prayer even if he does not intend qasr, and this opinion is strong.

A traveler prays silently in the Dhuhr and Asr prayers and recites audibly in the first two rak'ahs of Maghrib and in the two rak'ahs of Isha. As for Fajr, there is no difference between a traveler and a resident in terms of silent or audible recitation.

The final tashahhud (definition) is a pillar according to the majority. Likewise, sending blessings upon the Prophet, peace and blessings be upon him, within it is a pillar according to the Shafi'is and Hanbalis, and this is what we issue fatwa on. Whoever forgets it and makes the salām must return to perform it and must perform the prostration of forgetfulness (sujud (definition) al-sahw).

However, if a traveler prays four rak'ahs, the ruling on the first tashahhud is the same as its ruling in a resident's prayer: it is obligatory according to the Hanbalis and a Sunnah according to the majority.