Being Safari or Musafir means being a traveler. If a person intends to go to a place that would take three days by the short days of year by walking or by riding a camel during the short days of the year, he becomes a musafir as soon as he reaches beyond the last houses on one or both sides of his way. If he passes by the last house without intending to go to a place that is three days' way, he does not become a musafir even if he travels all over the world. An example of this is the case of soldiers searching for the enemy. But he will become a musafir on his way back. If a person who has started off with the intention of going to a place that is two days' way, intends on the way or after reaching the place to go to another place which is two days' way from his first destination, he does not become a musafir when he is on the way to the place which is four days' way. While leaving one's temporary home with the intention of going three days' way, one becomes musafir as soon as one passes beyond the last houses on both sides on one's way. Yet the last house does not have to be out of sight. One does not have to have reached beyond the houses that are only on one side of the way. Nomads camping at the seaside or near a forest become musafir when they leave their tents. A person who lives in a city must have passed beyond the houses outside the city as well as the houses adjacent to the city and the villages where rows of houses from the city reach. It is not necessary to have gone beyond empty fields or vegetable gardens adjacent to the city. Even if there are farmers' or watchmen's houses in the fields or vegetable gardens, they or the villages beyond them are not counted as parts of the city. In empty fields, those large cemeteries that are close to town are called Fina. Grounds which the townsfolk use for threshing grain, for horse-riding, for diversion, and parts of a lake or sea which they use for hunting etc., [factory buildings, schools, and barracks] are counted as part of the town. That is, they must be passed. If a fina is more than two hundred meters away from the town or if there is a field between them, it is not a part of the town. But it is sahih to perform the prayers of Friday and Iyd at a fina that is far away. Villages, cities in between which and the city is a fina are not counted as parts of the city. It is not necessary to pass beyond such villages. One becomes safari when one reaches beyond the fina only. With large cities, a fina is still counted as a part of the town when it is more than two hundred meters from the town. It is written in Imdad's commentary titled Tahtawi that according to a narration called Mukhtar, even if there are houses or a fina in between, having gone beyond the villages is not a condition.

It is not a condition that one will walk all the time until evening. On a short day, it will be sufficient if one walks from the time of morning prayer until the time of the early afternoon prayer. This journey is called, marhala, manzil, or qonaq (hotel like place). It is also permissible for one to rest in the meantime. Even one goes on a journey of three days on a fast vehicle, such as a train, one still becomes musafir. [Majalla, 1664] If there are two ways of going to a place, one of the ways being shorter than the other, the person who goes the shorter way does not become a musafir. If the longer way takes three days by walking, a person who goes by that way on any vehicle becomes musafir.

Ibn-i Abidin says: "All 'ulama have described the "way of three days" by a unit called farsah, the distance traveled in one hour. Some of them said a way of three days was 21 farsahs; some said it was 18 farsahs; and others said it was 15 farsahs. The fatwa has been given according to the second judgement." In the fatwa of the majority, one marhala, the distance traveled in one day, is six farsahs on a smooth route. One farsah is equal to 3 miles. One marhala is equal to 18 miles, so three times marhala is 54 miles. Within the subject of tayammum, it is written by Ibn-i Abidin that one mile is equal to 4,000 dhra's, that the report saying that it is 4,000 steps is weak and that 1 dhra' is a length equal to the total width of as many as the number of letters in the Kalima at-tawhid, i.e. twenty-four, fingers. A finger is about 2 cm wide. Hence, one dhra' is 48 cm, and one mile is 1920 m. Thus 1 fersah is 5760 m. Then, 1 marhala is 34,560 m, and a way of three days is about 104 km (103,680 m). [A Geographical mile is the length of the equatorial arc of one minute, which is equal to 1852 m.] One who goes from Kucuk cekmece, a suburb of Istanbul, to Tekirdag becomes safari. It is written in Al-fiqhu 'ala 'l-madhahib: "In the Shafi'i, Maliki, and Hanbali Madhhabs the distance for becoming safari is equal to 2 marhalas (qonaq). This is 16 farsahs, which makes 48 miles. For, 1 farsah is 3 miles. One mile is equal to 6,000 dhra' (the length of a man's arm). Distance of becoming safari is 80,640 m." In this case, one mile should equal 4,000 dhra' and one dhra' should equal 42 cm. As a matter of fact, it is written in an annotation to the Shafi'i fiqh book Al- muqaddimatu 'l-hadramiyya (second ed., 1404/1984): "In the Shafi'i, the distance for becoming safari is equal to 4 barids, i.e. 2 marhalas. 1 barid is equal to 4 farsahs; 1 farsah is equal to 3 miles; 1 mile is equal to 1,000 ba's. 1 ba' is 4 dhra's [forearms]. 1 dhra' is 2 spans." According to this annotation, the distance for becoming safari is equal to 16 farsahs, i.e. 48 miles, and 1 mile is equal to 4,000 dhra's. On page 523, Mirat-i Medina states: "In this text, the unit dhra' is the length of a man's forearm, which is equal to 7/8 of the iron measure used in Egypt and in the Hijaz today. It is about 2 spans." This unit of iron measure is the dhra' used in the Hanafi fiqh books and is the total width of 24 fingers. It is 48 cm., and so 7/8 of it makes 42 cm. As it is seen, in the Shafi'i Madhhab, one mile is equal to 4,000 dhra's, which means 1,680 m. 48 times a mile is 80 km. and 640 m. Distance of safar does not necessarily have to reach exactly this number in kilometers. It will be enough if the distance is known to be so or if one strongly estimates it to be so.

In the sea, the speed of a sailing-boat that sails in weather with a medium wind is essential. Accordingly, a person who goes to Mudanya from Istanbul does not become safari. But a person who goes from Istanbul to Bursa becomes safari. One who flies on a plane is supposed to have gone on the road or sea below the plane. For today, one who starts on a journey by bus from the quarters named Fatih, Aksaray and Uskudar in Istanbul, becomes safari when he reaches beyond Edirnekapi cemetery, Topkapi cemetery or, if he follows the way on the sea-shore, the cloth-factory in Zeytinburnu, and the place between the great military building named Selimiye Kislasi and Karaca Ahmad cemetery, respectively.

Performing two rakats of those prayers of fard namaz that contain four rakats is wajib for a safari person in the Hanafi Madhhab, sunnat-i-muakkada in Maliki, and preferable in Shafi'i. Following a settled imam is permissible when making ada according to the Hanafi Madhhab, permissible both when making ada and when making qada according to the Shafi'i Madhhab, and makruh in either case according to the Maliki Madhhab. It is explained in the 64th chapter of the Turkish version how a person performs namaz behind a settled imam. For three days plus three nights, he can make masah on his mests. He can break his fast. It is not wajib for him to perform the Qurban. If a musafir is comfortable enough, he should not break his fast. Even a person who sets out on a journey for sinful purposes becomes a musafir.

Anybody, whether settled or a musafir (traveling), whether with an excuse or not, may perform supererogatory namaz while sitting on the back of an animal as it walks as well as when it stands still while being outside a town. The sunnats that are before and after the five daily prayers of fard namaz are supererogatory. Only the sunnat of the morning prayer is not supererogatory. Though it is very good to put the hands under the navel with the right hand clasping on the left when saying the Fatiha and the other suras, they might as well be put on the thighs. Any kind of sitting posture is permissible. No one is permitted to perform namaz while he himself is walking; walking nullifies namaz [Jawhara]. See chapter 19! He can perform namaz in that manner as he goes through the cities on his way. But it is makruh for him to perform it in that manner in his hometown. He bends for the ruku' and makes the sajda by signs. He does not put his head on something. It is not necessary to turn towards the qibla when beginning or while performing namaz. He has to perform it in the direction towards which the animal is walking. Even if there is a great deal of najasat on the animal or on its halter or saddle, the namaz will be acceptable. Yet it will not be acceptable if he sits on the place smeared with the najasat. Also, it is necessary to take off the shoes if they are najs. His controlling the animal with small movements such as spurring it with his feet or by pulling its reins does not nullify the namaz. It is permissible for a person who has begun his supererogatory namaz on an animal to dismount quickly and finish the namaz on the ground. Yet it is not permissible to begin it on the ground and finish it on the animal.

It is not permissible to perform a namaz that is fard or wajib on an animal unless there is darurat. The book Halabi says: "The conditions for performing the fard prayers on an animal are the same as those for performing the sunnats. Yet it is permissible only when the excuses pertaining to the tayammum are present." Hence it is understood that when you are settled or traveling you can perform the fard prayers on an animal outside of town when there is a good excuse for doing so. Examples of good excuses are when your property, your life, or your animal is in danger. A little mud does not suffice for an excuse. It becomes an excuse when it is deep enough for your face to go in and become covered. A person without an animal performs namaz standing and by making signs when there is a great deal of mud. The Imamayn said that if a person who cannot mount an animal has someone to help him, this last excuse will no longer be valid. When performing a namaz that is fard or wajib, it is necessary to get the animal to turn towards the qibla. If one cannot manage it, one must do one's best at least.

If a musafir, that is, a traveler, expects that his excuse will be gone towards the end of the prayer time, he had better wait and perform his namaz on the ground; however, it is still permissible for him to perform it on the animal as well. Likewise, a person who expects to find water is permitted to perform namaz at its early time by making a tayammum.

Performing namaz on the two chests called Mahmil that are on an animal is like performing it on the animal itself. A person who is able to dismount cannot perform the fard namaz on a mahmil. If the legs of the mahmil are lowered down to the ground, it serves as a divan. At this point it becomes permissible for one to perform the fard while standing on it. But one cannot perform it while sitting.

Since a two-wheeled cart cannot remain level on the ground unless it is tied to an animal, it is like an animal both when moving and when still. Any carriage with three or four wheels that can remain level [such as a bus, a train] is like a divan, if it is not in motion. It is permissible to perform the fard namaz standing on it. If the carriage is moving it is like an animal. It is not permissible to perform the fard on it without a good excuse. You must stop it and perform namaz standing to wards the qibla. [If you cannot stop it, or if you are on a vehicle which you ride by paying some fare, you get off at a convenient place. If the vehicle leaves you, take the next one or another vehicle that starts from that town. When getting on the first vehicle you should negotiate accordingly. If this is not possible, either, it is permissible to perform namaz by making signs sitting, as you would do in namaz, and you must turn towards the qibla as well as possible.]

It is not permissible for an ill or traveling person to perform the fard namaz by signs while sitting on a divan or in a chair with his legs hanging down. An ill person should perform his namaz on the floor or on a divan moving in the direction of qibla turning himself towards the qibla. See chapter 23. It is better for a person who is safari to imitate the other three Madhhabs and perform the early and late afternoon prayers together and the evening and night prayers together, standing towards the qibla when the vehicle stops on the way. According to the Maliki and Shafi'i Madhhabs, in a safar that is not sinful and which is a distance of more than eighty kilometers, taqdim, which means to perform late afternoon prayer right after early afternoon prayer in the time of early afternoon prayer or to perform night prayer immediately after evening prayer in the time of evening prayer, and tahir, which means to postpone early afternoon prayer till the time of late afternoon prayer and perform them together or to perform evening and night prayers likewise, are permissible. This practice is not permissible before one starts one's journey. A place where one intends to stay for less than four days becomes a safari place. When at a place of this sort, one can make qasr (performing early and late afternoon prayers together), or jam' (performing evening and night prayers together) in case of haraj. Making taqdim in jamaat in a mosque on account of rain is permissible, yet there are seven conditions to be fulfilled. There is no unanimity among scholars as to whether it is permissible for an ill person to make jam'. [To imitate another Madhhab does not mean to change your Madhhab. A Hanafi person who imitates Imam-i Shafi'i (rahmat-Allahi ta'ala 'alaih) does not leave the Hanafi Madhhab]. It is stated in the fatwa of Shamsaddin Muhammad Ramli, a Shafi'i savant, and also in the book I'anat-ut-talibin ala-hall-i elfaz-i Fath-il-muin, that one cannot perform two rak'ats of those prayers of fard namaz that contain four rak'ats, that two prayers of namaz cannot be performed in the same time period before starting the journey or when the journey is over. This fatwa is printed in the margins of the book Fatawa-i Kubra.

Namaz cannot be performed in jamaat on different animals. After stopping, it can be performed on the same individual mahmil, carriage or bus, in jamaat, like performing it in a room.

It is written in Halabi al-Kabir, "As Shamsul'aimma Halwani said, if you start performing namaz while standing towards the qibla on an animal and then the animal turns away from the qibla, the namaz, if it is fard, will not be accepted. You must not remain deviated from the direction of qibla as long as the duration of one rukn. [So is the case when on a bus or train].

According to the Imamayn, when on a sailing ship it is not permissible to perform the fard namaz sitting without a very good excuse. Dizziness is a good excuse. Imam-i azam said that even a dizzy person had better perform it standing. If possible, it is better to get off the ship and perform the prayer on land. A ship anchored out in the sea is like a sailing ship if it is rolling badly with the wind. If it is rolling slightly, or if it is alongside the shore, it is not permissible to perform the fard namaz sitting. If a ship has run aground, it is always permissible to perform namaz standing on it. If the ship is not stranded, majority of Islamic scholars say that it is not permissible to perform the fard namaz on it if it is possible to get off. Such a ship is like an animal. A stranded ship, [a bridge or a wharf built on masts in water or fastened with chains to the bottom] is like a table or divan on land. When beginning namaz on a sailing ship it is necessary to stand towards the qibla and, if the ship turns, to turn towards the qibla during the namaz. For, turning towards the qibla on a ship is like being in a room. It is not permissible for a person who is able to make the ruku' and the sajda to perform even the supererogatory namaz by signs on a ship."

It is written in Maraqilfalah: "It is permissible to perform the supererogatory prayers in sitting position even without an excuse. But the sunnat of morning prayer you must perform standing. If you perform supererogatory prayers sitting you will be given only half of the thawabs. When doing so you bend for the ruku' and place your head on the ground for the sajda. Or you stand up to make the ruku' and then bend into the ruku'. He who cannot perform it standing performs it sitting. He bends for the ruku', and places his head on the ground for the sajda. He who cannot place his head on the ground for the sajda performs namaz by making signs."

It is written in Hidaya and in Nihaya: "It is permissible to perform the fard namaz on a docked ship. But it is better to get out and perform it on land." It is written in Bahja: "When going from Istanbul to skudar on a small sailing ship, if the time of the early noon prayer is about to end, it is permissible to perform early noon prayer sitting, since it is impossible to get off the ship." When not traveling, a person cannot perform the early noon prayer together with the late afternoon prayer by imitating the Shafi'i Madhhab.

On the night of the Miraj, evening prayer was arranged as three rakats and the other fard prayers as two rakats. A second commandment in the blessed city of Medina increased all the five prayers, except morning and evening prayers, to four rakats. In the fourth year of the Hegira these prayers were reduced again to two rakats for a traveler. In the Hanafi Madhhab it is sinful for a traveler to perform them as four rakats (Durr-ul-mukhtar).

If a musafir performs the fard as four rakats, the last two rakats become supererogatory prayers. But he becomes sinful because he has disobeyed the commandment, he has omitted the takbir of iftitah (beginning) for the supererogatory prayer, he has omitted the salam of the fard and because he has mixed the supererogatory prayer with the fard. He may go to Hell if he does not repent. A person who forgets and performs four rakats must make the sajda-i sahw. If the imam who is musafir performs four rakats by mistake, the namaz of a settled person who has followed him becomes fasid (it will not be accepted). If he does not sit in the second rakat, his fard namaz will not be accepted. If, before making the sajda of the third rakat, he intends to stay for fifteen days in that city, he will have to perform that fard namaz as four rakats. But it will be necessary for him to repeat the qiyam and the ruku' of the third rakat because he has performed those two (the qiyam and the ruku') as supererogatory prayer. A worship performed as supererogatory cannot take the place of a fard. [Hence it is understood that the supererogatory prayers or the sunnats cannot take the place of those fard prayers that have been left to qada]. Please see the seventieth chapter in the first part of the Turkish version!

A musafir says short suras. He makes the tasbihs no less than three times. On his way, when he is in trouble, he can omit the sunnats except the sunnat of morning prayer. However, it is permissible to omit the sunnats with a good excuse. [Hence it is understood that the sunnats can be performed with the intention of performing the qada of the omitted fard prayers].

If a person intends to go back before having gone a distance of three days, he automatically goes out of the state of being a musafir. He becomes settled. If a person who has left the city with the intention of going a way of three days enters his own city after having gone more or less than a three days' journey, or if he intends to stay for fifteen days at some other place, he becomes settled again. If he intends to stay there less than fifteen days, or if he stays there for years without an intention he is a musafir. If a soldier in dar- ul-harb intends to stay at some place even for fifteen days, he does not become settled. Also a musafir who intends to stay for fifteen days on a ship out in the sea or on an uninhabited island does not become settled. A sailor does not become settled even if his possessions, wife and children are on the ship. A ship is not a home. Those who intend to stay for fifteen days altogether in different places such as Mecca, Mina and Arafat, do not become settled. Those who are under orders, such as women, students, soldiers, officers, workers, and children act not upon their own intentions, but upon their husbands' or mahram relatives', teachers', commanders', or employers' commands. If their commander intends to stay at some place for fifteen days, they remain musafir until they hear of the commander's intention. Upon knowing the intention, they become settled. Soldiers who invade an enemy country or who besiege a fortress from land or sea become musafir even if they intend for fifteen days. Those who go to an enemy country, but not for war, become musafir or settled, depending on their intention. A person who has just become a Muslim in Dar-ul-harb is settled if the is not being tortured. Those who live in tents become settled when they intend to stay in a desert for fifteen days. Others do not become settled in a desert.

He who sets out for a journey towards the end of a prayer time performs a namaz of two rakats if he has not performed it yet. He who arrives at his home towards the end of a prayer time performs a namaz of four rakats if the has not performed it.

The place where a person is settled or where he has settled his home is called a Watan (home). There are three kinds of watans in Hanafi Madhhab. The first one, Watan-i asli, one's real home, is the place where the person was born or got married or where he established his home with the intention of living there permanently. If he intends to leave the place years later or when something he expects happens, he has not settled there even if he lives there for years. If a person gets married at a place without intending to stay there even for fifteen days, that place becomes his watan-i asli. He becomes settled there. When a person who has wives from two different cities goes to one of those cities, it becomes his watan-i asli. He becomes settled in those cities. If his wife dies, that place is no longer his (real home), even if he has houses or land there. If he goes to a place where he did not get married and intends to establish his home there, the place becomes his real home. Even if the place where the parents of a boy at the age of puberty live is at the same time the place where he was born, if he leaves the place and settles in some other place where he intends never to leave, or if he gets married there, that place becomes his real home. When he visits his parents, their residence does not become the boy's real home unless he intends to reestablish his home there. His real home is where he got married or where he settled last. When settling at a place, his former watan-i aslis, where he settled before and where he was born, become invalid, even if the distance between them is less than three days or even if he did not set out with the intention of being safari. If a person who has left his real home in order to settle in another place changes his way to settle at some other place, he performs namaz four rakats while going through his first place. For he has not acquired a new home yet. If he makes his wife settle in one place and then he himself settles in another place, both places become his watan-i asli. When a person enters his watan-i asli he becomes settled. He does not need to intend to stay there for fifteen days.

The second watan is called Watan-i iqamat, transient home. A place where one intends to stay continuously for fifteen days or more in Hanafi and for four days or more in Shafi'i and Maliki, excluding the days of arrival and departure, and then leave, is called a Transient home. If a person, while intending to stay at a place for fifteen days, intends also to go to some other place and then return there within these fifteen days, that place does not become his transient home. If he intends to stay there at nights and at some other place during the days, the former becomes his Watan-i iqamat. If he intends to stay at a place for years in order to receive an education or to do some job there and then leave after finishing it, the place becomes his Watan-i iqamat. If he settled there with the intention of never leaving, it would become his Watan-i asli. Three things invalidate the watan-i iqamat: When one goes to another watan-i iqamat the first watan-i iqamat becomes invalid, even if one did not set off with the intention of being safari, even if the distance between both places is less than three days' way. Secondly, going to one's watan-i asli invalidates it. For example, if a person who follows Hanafi Madhhab stays in the blessed city of Mecca for fifteen days and then goes to Mina and gets married there, Mina becomes his watan-i asli. The blessed city of Mecca al-mukarrama leaves the state of being his watan-i iqamat. The third cause is to set out on a journey (with the intention of being safari). That is, if a person leaves his watan-i iqamat with the intention of going to a place of three days plus three nights' way, the first place is no longer his watan-i iqamat. If he goes and comes back with the intention of a shorter journey, his watan-i iqamat does not become invalid. If he leaves his watan-i iqamat without an intention but at another place intends to go to a place that is three days away and then enters his watan-i iqamat again before having traveled for three days, his being safari becomes invalid, and he becomes settled. If he enters there after having gone a distance of three days, even if he set out with intention, or if he never goes through his watan-i iqamat, he does not become stationary. In the Shafi'i Madhhab, if a person (going on a safar) knows that the business he is going to do there is going to take no less than four days, he becomes muqim (settled) as soon as he reaches his destination even if he does not make niyyat. If he does not know well how long it will take, he becomes settled eighteen days later.

If two people who follow Hanafi Madhhab, one traveling from Istanbul to Baghdad and the other from the blessed city of Mecca to Kufa and both intending to stay at their respective places for fifteen days and later leave those places, which have now become their respective watan-i iqamats, and then go to a place called Qasr, neither of them becomes a traveler when arriving in Qasr. For the place called Qasr is between Baghdad and Kufa and is a two days' way from both places. If they intend to stay in Qasr for fifteen days, Baghdad and Kufa are no longer their watan-i iqamats. For the place called Qasr has now become their new watan-i iqamat. If they go from Qasr to Kufa fifteen days later, they do not become safari. If they leave Kufa a day later and go to Baghdad through Qasr, they never become safari on their way because Qasr is the watan-i iqamat for both of them. When they leave there without intending for a journey of three days and then come back, they do not become safari. When they first left Baghdad and Kufe, if they intended for a way of four days, meeting in Qasr and then going to Kufe together and staying there one day and then leaving for Baghdad, they would be safari the entire time because they would have intended for a journey of three days. The one from Istanbul would have walked that entire distance. And when the one from the blessed city of Mecca set off on the journey, Kufa would have no longer been his watan-i iqamat. Since the city of Qasr is not their hometown, their going through it would not cause them to become safari. If the one from Istanbul started with the intention of going to Mecca after staying in Kufa for fifteen days and then returned to Kufa for some business before having gone a way of three days, he would not have become safari. For, upon his leaving the city with the intention of going a three days' way, the city of Kufa would have left the state of being his watan-i iqamat. Kufa is south of Baghdad and Karbala.

The third kind of home, Watan-i sukna, is the place where one has stopped, intended to stay less than fifteen days, or where one has lived for years though one intended to leave there a day after one's arrival. A safari person must always perform two rakats of the fard prayers in the watan-i sukna. If a person arriving in a city or a village intends to stay there ten days and if after ten days he intends again to stay there seven days longer, he does not become settled.

Being in one's watan-i iqamat or watan-i sukna does not invalidate one's watan-i asli. Setting out for a journey does not invalidate one's watan-i asli, either. Being in a watan-i sukna does not invalidate one's watan-i iqamat. But it invalidates one's former watan-i sukna.

A safari person does not become settled when he is in a watan-i sukna. A person who is not safari is settled in a place where he makes his watan-i-sukna. If a person who has left his town in order to go to a village that is not so far as a safar from his town stays in the village for less than fifteen days, the village becomes his watan-i sukna. He does not become safari there. He performs the fard prayers completely. Then, if he leaves the village without intending for a journey and if he intends for a journey on the way before arriving in his own town or in another watan-i sukna, he must perform two rakats of the fard prayers on the way. If he enters the village he becomes settled. Not having entered his watan-i asli or another watan-i sukna, and having started without the intention of a journey, his watan-i sukna does not become invalid. As it is seen, invalidation of the watan-i sukna is similar to the invalidation of the watan-i iqamat. One's being settled in the watan-i sukna requires that the watan-i sukna be within a distance less than a safar [three days] from one's watan-i asli or watan-i iqamat.

Let us use the example of a person going from Kufa to Qadsiya. The distance between them is less than three days' way. First he starts from Qadsiya towards Hira. Also the distance between these two is less than a way of three days. Then he returns to Qadsiya before arriving in Hira. He will pick up something he has forgotten and then go to Damascus. He does not go through Kufa. He must perform the fard namaz completely in Qadsiya because when leaving there he did not intend to be a traveler, nor did he enter Hira; hence, Qadsiya is still his watan. Hira is five kilometers southeast of Kufa, and Qadsiya is a little farther south.

If a person sets off for a journey of three days' way and stays at a village less than fifteen days before having gone a way of three days but leaves the village and then returns there again, he does not become settled. This is because he was safari when he first arrived there, too.

If a menstruating woman who does not have her husband or a mahram relative with her sets off for a journey with the intention of a safar, this intention is of no value. She does not become safari at the place where she stays before traveling for three more days after her menstruation is over.

It is written in the books Bariqa and Hadiqa: "It is haram in the three Madhhabs for a free woman to go on a journey of three days alone or with other women or with her mahram relative who is not at the age of wisdom and puberty and who is not pious without her husband or one of her eternally mahram relatives to accompany her. In the Shafi'i Madhhab, women may be on the hajj that is fard without any one of their mahram relatives with them. It is makruh for one man or two men to go on a safar (a three days' journey). It is not makruh for three men. It is sunnat for four men to travel together and for them to choose one from among themselves to be the commander." The book Hindiyya, in its chapter about nafaqa, and the books Tahtawi, Durr-ul-mukhtar and Durr-ul-muntaqa, in the chapters dealing with hajj (pilgrimage), state: "A woman can set off on a safar with a murahiq, that is, her mahram relative who is twelve years old and who has almost reached the state of puberty."

The book Qadihan states: "A woman can set off on a safar with a group of pious people." [It is permissible to act upon these two judgements when there is a good excuse.] The book Majalla, in its 986th article, states: "To complete the ages of nine and twelve is to enter the state of puberty for girls and boys respectively. The extreme limit is fifteen for both of them. When the age of fifteen is completed, they are said to have reached the age of puberty. Those who have completed the ages of nine and twelve but who have not experienced the state of puberty are called murahiq."

Aggrieved I am, from Khuda I demand remedy for my distress,
Incapable I am, from true Forgiveness I demand favor and kindness.

With black face, sins teeming, I've always been disobedient,
From the Janab-i Kibriya I demand pardon and forgiveness.

Heartfelt resolved I am to keep in the right path,
And so I demand a chance to attain His grace.

A diver I have been into the ocean of Islamic din,
From ocean I demand pearls, corals at each dive into deepness.