The saying that a journey is defined by the normal practice of a people (عرف) is the preferred position of many of the major scholars. So whatever is known and called a journey by the people is a journey by definition. These scholars argue that to limit a journey to a specified distant requires specific proof, and there is no proof. Following from that: It is possible that a short distance is a journey if it takes a long time. For example, it is conceivable that we can leave from one place to another and it is a journey due to the distance travelled and the length of time one stays. So if we travelled to the town of Buraydah (38 km from ‘Unayzah), and we stayed there a day or two days, then we are travellers. But if we returned the same day, we are not travellers. That is because the distance is short, and the time spent there is small. However, if the distance was far and the time spent was small, then it is a journey. So, if we travelled to Riyadh by aeroplane (351 km from ‘Unayzah and 55 minutes by flight), and we returned the same day, then this is a journey — this is due to the fact the distance was far.

So this now becomes a journey defined by custom and practice (‘urf). Therefore a journey can be called a journey (where a person shortens his prayers) even though the distance travelled is small if the time spent on the journey is long. And a journey can be called a journey (where a person shortens his prayers) when the distance travelled is far even though it did not take a long time. This viewpoint from the aspect of reason and insight sits comfortably with one’s soul.

This was the opinion of many of the major scholars inluding but not limited to; Ibn Taymiyyah, Ibn ‘Uthaimeen, Al-Albāni and Muwaffaqud-Deen Ibn Qudāmah (May Allah have mercy on them all)

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