Asalam alaykum.
This issue of Qasr stirred some controversy and debate while I was in camp recently. I think the major problem was with regards to the actual number of days it is permissible for a traveller to shorten his salah as scholars have differed over this . Some say 4 days, some 15 is maximum, some say since the prophet (peace be upon him) was never reported to have shortened his salah for more than 20 days, then that is the limit. And I've also read views which say that some sahaba while on jihad performed Qasr during that entire period which amounted to about 6 months and thus Qasr is valid for a traveller for any length of days so long as he intends on leaving there once the period is over.
During a lecture organised by MCAN in camp, the speaker's view was that it was better we observe the salah in full. Put in mind that the average camp period is roughly 21 days (even though this last stream spent 18 days).
I would like to hear the opinion of knowledgeable brothers and sisters here regarding this issue (with evidences of course) and also those that must have encountered this same issue during their service year.
ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ

....i really dont understand pls.Are u talking abt the least number of travelling days to be allowed to shorten solat?

Honestly, I came here to read the comments.

At those asking me for Qasr ruling among ikhwah presently at NYSC orientation camp, below is my article on the subject matter. It is contained in Ad-diya magazine of MCAN National body. Barakallahu fikum

QASR AT NYSC ORIENTATION CAMP AND DURING SERVICE YEAR :A CRITICAL ANALYSIS

A CRITICAL ANALYSIS OF THE DURATION IN WHICH A TRAVELLER IS ALLOWED TO OBSERVE QASR WHILE ON A JOURNEY

By Rasheed Adekunle Haashim

INTRODUCTION

Qasr has been technically defined as the shortening of the obligatory prayers of four Rakats to two Rakats while on a journey. This is enjoyed by travellers alone. It is only applicable to Zuhr, Asr and Ishai prayers. There are avalanche of evidences for its legality in Al-Qur’an, As-Sunnah and the deeds of our pious predecessors(Salaf). Imam Ibn Qudamah in his book Al-Mughni volume 3 page 105 has even reported the consensus of the Muslim scholars that a traveller is allowed to shorten four Rakats prayers to two Rakats.

There are certain rulings surrounding the observance of this Qasr such as traveling distance for Qasr, where does Qasrstart, the duration for Qasr among others. It is on these rulings surrounding the Qasr that Muslim jurists have presented divergent views. One of such rulings where much controversy has been expressed is the duration for which Qasr lapses. The question of how many days can a traveller observes Qasr after which he will complete Salat thus arises. The issue of the duration in whichQasr lapses has also generated a lot of arguments and controversies at different NYSC orientation camps among the Muslim corps members participating in the NYSC scheme on whether they can observe Qasr throughout the camp exercise or not? The writer of this article experienced this too during his NYSC camp activities and thereafter. Many questions relating to this have been asked by Muslim corps members especially those who have read my books: “ Travellers Guide” and “Facing the Challenges of the NYSC Scheme”. On the 22/04/2007, a Muslim corps member from Ebonyi State asked this question through text message: “What is the duration for which a traveller is allowed to pray Qasr?”. Another corps member on 01/05/2009 asked: “ Should Qasr and Jam’u(combination of two Salat) be observed during and after camp?” These are just parts of those questions being raised.

I now deem it fit to write something on the issue hopefully that Allah(S.W.T) through it may guide some Muslims (especially Muslim graduates participating in NYSC) to what is closer to His will.



THE DURATION FOR QASR: THE AUTHENTIC VIEW

It is a conspicuous fact that almost all Muslim corps members partaking in the NYSC Scheme are from different cities and towns other than their orientation camp. It is the NYSC Scheme that has brought them together for accomplishment of a task. They still maintain the name ‘travellers’. While at NYSC orientation camp for weeks or some days, the Muslim corps members would continue shortening the Salat for they are still on journey. The ruling is that whenever one is on a journey, one is still entitled toQasr. Likewise if one stays in a particular place for the accomplishment of a task without the intention of taking such place his residence, according to the most authentic view, one is still a traveller and entitled to Qasr even if he spends months there. This is the case for Muslim corps members too. There is no direct and authentic proof in the Qur’an and Sunnah stopping them from observing Qasr or restricting it to certain days, three, four, five, ten etc. The fact that the noble Prophet Muhammad (S.A.W) had not observed Qasr for more than twenty days does not mean that one can not offer Qasr for more than such days, if the days of one’s journey are more than that. In fact, some learned Sahabah the like of Sa’d bn Abi Waqaas, Abdullahi bn Umar, Abdur Rahaman bn Samrah (R.A) etc. observed Qasr for more than twenty days as will be presented soon. This seems to be the correct interpretation to the different ahadith of the Prophet (S.A.W) and the deeds of his Sahabah on the issue. Here are some of those narrations.:



1. Ibn ’Abbas (R.A) narrated: “ The Prophet (SA.W) once stayed for nineteen (19) days and prayed Qasr. So when we traveled (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer” (Bukhari No. 1080)

2. Yahya bn Abi Ishaq narrated: “I heard Anas (R.A) saying : “We travelled with the Prophet (S.A.W) from Madinah to Makkah and he offered two rakats (for every prayer) till we returned to Madinah. I asked : Did you stay for a while in Makkah? He replied: “We stayed in Makkah for ten days”. (Bukhari No. 1081 and Muslim No. 693).

3. Jabir (R.A) narrated: “The Messenger of Allah (S.A.W) stayed for twenty days at Tabuk shortening the prayers”. (Abu Dawud No. 1235. Authenticated by Al-Albani in Irwa’ul Ghalil No. 574).



The hadith of Jabir just quoted has the highest number of days in which the Prophet (S.A.W) observed Qasr. Despite this, he did not legislate against observance ofQasr for more than those days. The narrations and practices of his companions corroborated that. Her are few of those narrations:

i Abdur Rahman bn Miswar narrated : “ We were with Sa’d (bn Abi Waqaas) (R.A) in Sham (Syria) for two months. We would complete the Salat and he would offerQasr” (Musannaf Abdir Razaaq No. 4350. Authenticated in Adabus-Safar wa ahkamuhu page 127 by Muhammad Al-Alawi).

ii. Nafi’u narrated: Ibn Umar stayed for six months at Azrebaijan offering two rakats, for there was snow blocking the pass.” (Baihaqi 3/152. Classed as Sahih by A-Albani in Irwa’ul Ghalil No. 577).

iii. Al-Hasan (R.A) related that we were with Abdur Rahaman bn Samrah (R.A) for two years in parts of Persian cities, and he would not combine Salat but did not offer more than two rakats”. (Musannaf Ibn Abi Shaibah 2/454. Authenticated by Shaik Muhammad Al-Alawi in above quoted reference)

The above quoted narrations and others not quoted here – due to limited space – reveal that people on journey are entitled to Qasr as long as they retained the title 'traveller'. The Muslim corps members are entitled to this too while at NYSC orientation camp of twenty – one days or less as they do not intend taking that place their residence. Imam Ibnul Qayyim Al-Jawziyyah after he cited some of the narrations quoted above in his Zaadul Ma'ad volume 2 page 294 then remarked: "This is the guidance (Hadyu) of the Messenger of Allah (S.A.W) and his companions as you can see. And this is the correct stand".

VIEW OF MUSLIM SCHOLARS ON THE DURATION OF QASR

The early Muslim jurists have expressed more than ten different views on the duration for which a traveller is allowed to offer Qasr. The most prominent of those views are briefly presented here:

Imam Ahmad opines that one is entitled to Qasr if he intends to stay for four (4) days or less. In a case where he intends to stay for more than four days, he would observe complete Salat thereafter. In another view from Imam Ahmad, a traveller is entitled to Qasr if he intends to stay for period that will be sufficient to offer twenty – one (21) Salat after which he will offer full Salat. This view of Ahmad coincides with that of As-Shafii and Malik except that the day he (traveller) entered and the day he got out of such place would not be counted as part of those four (4) days.

Imam Abu Hanifah, Ath-Thawri and Al-Mazni were of the view that if one intends to stay for fifteen(15) days, he should complete the Salat. If he intends to stay for less than fifteen days, he should offer Qasr.

Al- Hassan and Qatadah hold that a traveller will continue shortening the prayer as long as he has not intended to stay permanently in a place. This view was later supported and strictly adhered to by Shaykul Islam Ibn Taymiyyah and his student Ibnul Qayyim.

Ishaq bn Rahwayh asserts that if he intends to stay for nineteen (19) days or more, he would offer full Salat but if he intends to stay for what is less than that, he would observe Qasr. This same view has been authentically reported from Ibn Abbas (R.A) as contained in the hadith cited above.

Rabi'ah opines that if one intends to stay for a day and a night, he would offer full Salat.

Al-Hasan bn Salih's opinion was that if one intends to stay for ten days, he would offer complete Salat. The similar opinion has also been related from Ali bn Abi Talib (R.A).

Ibn Hazm Az-Zahiri opines that whether a traveller intends to stay or not, he is entitled to Qasrfor twenty (20) days after which he must complete the Salat.

All the aforesaid are some of the opinions presented by the early Muslim jurists on the issue in question. There are other views not presented in this write-up. Some of these opinions are closer to Sunnah than others.

THE GENESIS OF THE CONTROVERSIES

The genesis of all these divergent views among the early and present Muslim Scholars on the duration in which a Qasr is to be observed is that it is an issue on which direct texts are not found to establish a ruling. Islamic jurists only attempted to study and analyse various narrations in which the Prophet (S.A.W) observed Qasr and the days he spent. They later gave different interpretations to those narrations and based their divergent verdicts on their own understanding of those narrations. This is Ijtihad from them and a reward is certain as contained in a tradition from the Prophet (S.A.W). The beloved Prophet (S.A.W) has never said in any hadith to his followers that if you have travelled for so and so days offer full Salat. Likewise, he has never mentioned in any narration that one cannot observeQasr for more than the days he observed Qasr while on journey. The best guidance is the guidance of the Muhammad (S.A.W).

QASR AFTER NYSC ORIENTATION CAMP

The conditions of travellers vary from one to another likewise their rulings. Abu Abdir Rahman Muhammad Al-Alawi in his book Adabu- Safar wa ahkamuhu page 126 has highlighted four different categories of travellers and their various rulings as follows:

1. “A traveller that is proceeding without staying on the journey route, this kind of traveller will shorten the prayer. This is agreed upon by the scholars.

2. A traveller who does not intend to stay but expects accomplishment of a need, he says “ I will leave today or tomorrow”, this kind of a traveller too will shorten the Salat as agreed upon by the scholars.

3. A traveller that travels to a city but does not have the intention of such stay that will make him not to be on journey like the condition of the Prophet (S.A.W) in battles of conquest of Makkah and Tabuk. This person will offer Qasrwithout any specific time. This is the most authentic statement of the scholars..(This is similar to the condition of Muslim corps members while at NYSC orientation camp).

4. A traveller that travels to a city other than his own city but intends to stay there such stay that will make him not to be on a journey by taking that city as a place of residence for him. Such a traveller will offer full Salat and not Qasr for he is not a traveller. The pious predecessors used to change their residence by moving from one city to other seeking for knowledge. One of them may be given appellation of Al-Makkiy, Al-Madaniy or Ash-Shamiy and they would complete the Salat. One of them may even become Imam of the city he moved to with his intention to return to his original city, but since he had the intention of such stay that will make him not to be on a journey, he offered full Salat”.

Going through the classification given above, the condition of a Muslim corps member who is serving in a city other than his own city or that of a student who is studying in a town other than his own town is the same with the number 4 of classification above and thus takes its ruling. The ruling is that if such Muslim corps member or Mulsim student has settled and intended to stay in that environment, such stay that will make him not to be on a journey by taking that city as a place of residence for him, he will offer full Salat not Qasr. He can only offer Qasr after orientation camp before he gets settled or before he gets accommodation in that environment. He can as well observe Qasr whenever he travels out of his new place of residence for one activity or the others. The view presented here seems to be the most convincing to the present writer. This same view is held by some eminent contemporary scholars the like of Shaykh Nasirud-din Al-Albani, Shaykh Ibn Baz, Muhammad Al-Alawi, Abdullahi bn Salih Al- Abilan, Abu Malik Kamal bn As-Sayyid Salim and many others. Another point that makes this view more convincing is that both observance of Qasr and breaking of fasting in the month of Ramadan are two of the permissibilities while on a journey. If one is right at a particular point of time other is as well right. But one will not be comfortable telling those Muslim corps members who have settled in their new environment to be breaking fast during the month of Ramadan.

However, there is another view on this issue which says that a traveller will continue shortening the prayer as along as he has not intended to stay permanently in such a place. Shaykhul Islam Ibn Taimiyyah in volume 24 of his Fatawa has extensively argued for this view. The one presented above seems more convincing. Allah knows best.

CONCLUSION
From the foregone explanation, it is crystally clear that Muslim corps member are allowed to offer Qasr while at NYSC orientation camp. They can as well combine Zuhr and Asr or Maghrib and Ishai prayers together either during the time of the first one or the second one. This is known as Jam’u. They may as well limit themselves toQasr alone without Jam’u as Jam’u has a wider application than Qasr and it is not restricted to journey alone.

After camp, the most authentic view presented here is that they will offer full Salat after they have got settled in their new environment. This is what our research has revealed to us. Utmost respect is given to opinion of other scholars.

The writer of these lines has in no way claimed knowledge or perfection for himself as that belongs to Allah. He has only put together the views of eminent Muslim scholars on the issues and the ones that seem closer to the Sunnah of the beloved Prophet Muhammad (S.A.W). Allah knows best and He is encyclopedia of knowledge, the Omniscient, the Omnipotent.

May He accept this little effort from us as an act of Ibadah and forgive our shortcomings.

Subhanaka Allahumo wa bihamdika ash-hadu anlailaha illa anta astaghfiruka wa atubu ilayk.

REFERENCES:
1. Yahya bn Sharaf An-Nawawi (n-d) Al-Majmu’ Dar Ihyaiu turathil Arabi Beirut Lebanon Vol 4 pp168 – 172.

2. Abdullah bn Ahmad bn Muhammad bn Qudamah (1997) Al-Mughni Dar ‘Alamul Kutub. Riyadh, Vol 3 pp 147 – 150

3. Iyad bn Musa bn Iyad (1998)Ikmalul Mu’lim Darul wafa.

4. Muhammad bn Abu Bakr ibnul Qayyum (2004) Zadul – Ma’ad Maktabatus-safa, 1stEdition

5. Muhammad bn Ahmad bn Rashd (1996) Bidayatul Mujtahid Darul Kutubul Ilimiyyah, Beirut – Lebanon, 1st Edition.

6. Abu Abdir Rahman Muhammad Al-Alawi (2002)Adanu- Safar wa ahkamuhu Maktabatus-Sunnah, Cairo, 1st Edition.

7. Abul Barai ghassan bn Yusuf Al-Baiqawi (1983)Arba u Masail fi salatil Musafir Darul khulafa’,Kuwait, 2nd Edition.

8. Abu Malik Kamal bn As-Sayyid Salim (n.d) Sahih fiqhus Sunnah Al-maktabatut – Tawfiqiyyah, Cairo Vol 1 pp 482 – 487

9. As-Sayyid Saabiq (1999) Fiqhus-Sunnah Darul Fath,Cairo Egypt, 2nd Edition Vol 1 pp 339 – 342

10. Muhammad Nasirud-din Al-Albani (1985) Irwa’ul GhalilAl- maktabatul Islam, Beirut– Lebanon, 2nd Edition.

11.Rashed Hashim (2006)Traveller’s Guide Rehudhayfah company, Lagos.

#copied

Please Enlighten Us

AideeSheks:
Asalam alaykum.
This issue of Qasr stirred some controversy and debate while I was in camp recently. I think the major problem was with regards to the actual number of days it is permissible for a traveller to shorten his salah as scholars have differed over this . Some say 4 days, some 15 is maximum, some say since the prophet (peace be upon him) was never reported to have shortened his salah for more than 20 days, then that is the limit. And I've also read views which say that some sahaba while on jihad performed Qasr during that entire period which amounted to about 6 months and thus Qasr is valid for a traveller for any length of days so long as he intends on leaving there once the period is over.
During a lecture organised by MCAN in camp, the speaker's view was that it was better we observe the salah in full. Put in mind that the average camp period is roughly 21 days (even though this last stream spent 18 days).
I would like to hear the opinion of knowledgeable brothers and sisters here regarding this issue (with evidences of course) and also those that must have encountered this same issue during their service year.
ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ

allah in his many grace will bless u for this ... This is the true jihad my friend.... Many people will see this and learn alot .... U will be rewarded for an umpteeneous amount of time... MAY ALLAH [SAW] reward u

Deeypeey:
....i really dont understand pls.Are u talking abt the least number of travelling days to be allowed to shorten solat?

yes

Well from all d readings I av done too der is no one stating d limited days, BT if u can perfume d full no problem and if u wana keep it short no problem.

If you can get an article written by Brother Rashee... A Hashiim on this subject, I believe all the confusion will be cleared. He crystallizes all the issues in the article. You can find him on Facebook. Wassalam alaikum waramotullaah

some of the scholars like shaykh al uthaymeen advocated for 4 days which is the lowest limit so as to be on a safer side
If it is established that 4 days is the lowest limit, then one can be on a safe side observing days above in full
wallaahu a'alam

Assalamu alaikum,I think you should ask sheikh @assimalhakeem if you're on Twitter,he's quite knowledgeable and answers asap.
You can also check this https://islamqa.info/en/60358 , I think the question is similar to yours.
But still ask Sheikh Assim Alhakeem of possible & let us know his answer pls.
Jazakallahu khairan

wexyee:
yes

Good,I ve asked this ques before.. and I was answered thus;
A journey is a journey,even if it takes u one day....u r exempted,buh u can now decide ursef if u wanna shorten ur solat....maasha Allah!

You can pray qasr all through ur service year. You are still consider a traveller and qasr can last for a year.

Assallamu alaykum waramatullah wabarakatuhu.
You can decide to observe your sallat in any of the forms listed above, it's just like length of journey to be covered before Qasr bond on you. Imam Malik cover an average of 70km before he starts Qasr, while Imam Abu Anifa starts immediately in the mosques in front of his house so far he's taken the intention. Whichever you choose, is verily accepted.

On the second note, Qasr can bond on you only in the camp. After camp, wherever you are posted becomes your home and Qasr is concealed. Then when you visit your home during service year, you observe Qasr in your village as are a visitor by default in your village.
Reason(s):
1. In your camp, you are not allowed to travel or leave the camp
2. In your Station, you are allowed to travel or be visited

Note: For a soldier in battle front can observe Qasr for as long as he stays

Allahu ya'allam

Shaikh Saalih al-Fawzaan ( hafidhahullaah) commenting upon this stated in It-haaf al- Qaaree (vol. 1): From the allowances that the Sharee`ah has brought as ease for the worshippers, and as a means of lifting from them burden, is shortening the prayers whilst upon a journey. And that is to shorten the prayers that are normally four Rak`ahs down to two. This is proven by way of the Qur’aan wherein Allaah, the Most High, stated: ﻭَﺇِﺫَﺍ ﺿَﺮَﺑْﺘُﻢْ ﻓِﻲ ﺍﻟْﺄَﺭْﺽِ ﻓَﻠَﻴْﺲَ ﻋَﻠَﻴْﻜُﻢْ ﺟُﻨَﺎﺡٌ ﺃَﻥ ﺗَﻘْﺼُﺮُﻭﺍ ﻣِﻦَ ﺍﻟﺼَّﻠَﺎﺓِ ﺇِﻥْ ﺧِﻔْﺘُﻢْ ﺃَﻥ ﻳَﻔْﺘِﻨَﻜُﻢُ ﺍﻟَّﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍ ۚ And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. [an-Nisaa’: 101] What is apparent from the verse is that it is not permitted to shorten the prayer except in a state of fear. However this apparent difficulty was removed because Allaah’s Messenger (salallaahu `alaihi wassallam) was asked: “Why do we still shorten our prayer when we are in a state of security?” He replied (salallaahu `alaihi wassallam): “That is a charity which Allaah has bestowed upon you, so accept the charity of Allaah.”

[Muslim, no. 686 from `Umar Ibn al-Khattaab (radiyallaahu `anhu)] So the Prophet (salallaahu `alaihi wassallam) would shorten the prayers on all of his journeys. He would shorten the four rak`ahs of a prayer to two. This is the Sunnah, and if one was to still prayer the full four, then that is allowed. However that contradicts what is better [which is to shorten]. So the shortening of the prayers (al-Qasr) is an allowance, and whoever wishes to perform it has done what is best. And whoever wishes to leave it and complete the four rak`ahs then there is no harm in that, because praying the full is the origin. The author has mentioned this affair because accepting the allowances of the Sharee`ah are from the affairs of the `aqeedah. So in that is a refutation of the mutashaddideen (the extremists) who do not accept the allowances given in the Sharee`ah. End. Additional Notes: It is reported in numerous [mutawaatir] hadeeth that the Messenger of Allaah (salallaahu `alaihi wassallam) would shorten his prayer in all of his journeys and travels, during Hajj, `Umrah, battles and other than that. Ibn `Umar (radiyallaahu `anhumaa) said: I accompanied the Prophet (salallaahu `alaihi wassallam) upon the journeys, and he did not exceed upon two rak`ahs up until Allaah took his soul. I accompanied Abu Bakr (radiyallaahu `anhu), and he did not exceed upon two rak`ahs until Allaah took his soul. I accompanied `Umar (radiyallaahu `anhu), and he did not exceed upon two rak`ahs until Allaah took his soul. Then I accompanied `Uthmaan (radiyallaahu `anhu), and he did not exceed upon two rak`ahs until Allaah took his soul. Indeed Allaah said: ﻟَّﻘَﺪْ ﻛَﺎﻥَ ﻟَﻜُﻢْ ﻓِﻲ ﺭَﺳُﻮﻝِ ﺍﻟﻠَّﻪِ ﺃُﺳْﻮَﺓٌ ﺣَﺴَﻨَﺔٌ “There has certainly been for you in the Messenger of Allah an excellent example.” [Al-Ahzaab: 21]. [Reported by Muslim 1/479, no. 689]

A similar narration has been reported from Ibn Mas`ood (radiyallaahu `anhu) in Saheeh Muslim, no. 695. Anas Ibn Maalik (radiyallaahu `anhu) said: I went out with Allaah’s Messenger (salallaahu `alaihi wassallam) from Madeenah to Makkah, and he prayed two rak`ahs followed by two rak`ahs [in each four rak`ah prayer] until he returned. So it was said: How many days did he remain in Makkah? He replied: Ten days. [Reported by Muslim 1/481, no. 693] As for the Ijmaa` (consensus of ahlus- Sunnah): Ibn Qudaamah (rahimahullaah) said: The scholars have agreed that whoever embarks upon a journey, he shortens the Salaah – whether it be Hajj, or `Umrah, or Jihaad – that he shortens the four rak`ah prayers to two rak`ahs. [Al-Mughnee of Ibn Qudaamah 2/225] How many people lose out on following this excellent example of the Prophet (salallaahu `alaihi wassallam) and his Companions, due to their desire to fanatically follow the Madh- hab!

what is clearer to me is, if you don't have the intention of staying for more than four days, but perhaps what you are doing there exceeded four days, even if its 1year, you are considered a traveler, but in this case(that you mentioned) you are aware that you will spend more than four days, so pray in full, so its all in the intention.

i hope you get the logic?


And i hope those answering without knowledge refrain from such acts.

Asalam alaykum waramatullahi wabarakatuh, hope the jabata or Baba ibeji boys are not in your camp because they always bring confusion?

Asalam alaykum waramatullahi wabarakatuh, hope the jabata or Baba ibeji boy are not in your camp because they always bring confusion.

One of our brothers/sisters has asked this question: When can we perform Qasr prayers and for how many days while travelling? (There may be some grammatical and spelling errors in the above statement. The forum does not change anything from questions, comments and statements received from our readers for circulation in confidentiality.) Answer: Qasr shorten prayers In the name of Allah, We praise Him, seek His help and ask for His forgiveness. Whoever Allah guides none can misguide, and whoever He allows to fall astray, none can guide them aright. We bear witness that there is none worthy of worship but Allah Alone, and we bear witness that Muhammad (saws) is His slave- servant and the seal of His Messengers. Allah Says in the Holy Quran Chapter 4 Surah Nisaa verses 101-102: 101 When ye travel through the earth there is no blame on you if ye shorten your prayers. Dear and Beloved Sister in Islam, to make the observance of the deen easy, the Lord Most Merciful has permitted the believers, men and women, to shorten their prayers when they are on travel as stated in the above Verse of Surah Nisaa. There are several authentic narrations that the Messenger of Allah (saws) would shorten his prayers whenever he (saws) was on a journey. According to authentic tradition the Prophet (saws) did not stay out of Madinah for a period longer than 20 days at any one stretch where he (saws) did indeed shorten his prayers, the eminent scholars and jurists in Islam have differed on exactly how many days one may offer shortened prayers when one is on a journey, depending on which hadith they use as their evidence for their opinion. Some of the scholars have said four days, while others have allowed ten, fourteen, nineteen or twenty days, while others have said even said six months and others have said that regardless of the time, as long as one has no intention to settle down in that place, he may shorten his prayers as long as he does not return to his place of residence! Each of the eminent scholars have given their evidence from the Sunnah or tradition of the Messenger of Allah (saws) and of his noble companions, thus regardless of which school of thought one prefers over the other, as long as one has evidence from the Sunnah, it would be deemed acceptable in Shariah.

Aishah says: "One who does not put down his provision is to shorten the salah." Ibn al-Mundhir states in his Ishraf: "The people of knowledge are in agreement that a traveler may perform ‘qasr’ (shortened) prayers as long as he does not intend to stay (permanently) in a place.’ Fiqh-us-Sunnah Fiqh 2.112 Hafs ibn 'Ubaidullah says: "Hadrat Anas ibn Malik (r.a.) stayed in ash-Sham for two years and he prayed the salah of a traveler (Qasr).” Hadrat Anas (r.a.) relates: "The companions of the Prophet (saws) stayed in Ram Hurmuz for seven months and they shortened their salah." Al-Hassan reports: "I stayed with 'Abdurrahman ibn Samurah (r.a.) for two years in Kabul, and he shortened his salah but he did not combine the salah." Ibrahim says: "We resided in Rai for a year or more and in Sijistan for two years . . . [and we prayed qasr].’ Whatever written of Truth and benefit is only due to Allah’s Assistance and Guidance, and whatever of error is of me alone. Allah Alone Knows Best and He is the Only Source of Strength. Your brother and well wisher in Islam , Burhan

You forgot the Hanafiyyah's position of 80+ days.

Shaykh Sharafuddeen Raaji informed us that if it exceed 4 days, its goes beyond the limit of a travel.

The truth is that most opinions have textual evidence backing their claims and arguing it could just lead to serious rancour, if not well managed.

Based on my understanding of the different texts in the light of the Shaykh's explanation, I prefer the opinion of 4 days.


And Allaah knows best.

I don't really understand.Is there anything hindering one from observing full solat in camp? If yes,what if there is a time when you can actually observe solat without any disturbances whatsoever do you still go ahead and observe qasr or jammah*.

I Think The Muslim Leaders In Nigeria Should Give A Final Verdict Based On The Holy Quran And Hadith, Because This Particular Issue Keeps Regenerating Every Camping Period, Whereby Some Set Of People Will Say The Salamo After Two Rakat While Some Wil Stood Up To Complete Their Four Rakat.

AideeSheks:
Asalam alaykum.
This issue of Qasr stirred some controversy and debate while I was in camp recently. I think the major problem was with regards to the actual number of days it is permissible for a traveller to shorten his salah as scholars have differed over this . Some say 4 days, some 15 is maximum, some say since the prophet (peace be upon him) was never reported to have shortened his salah for more than 20 days, then that is the limit. And I've also read views which say that some sahaba while on jihad performed Qasr during that entire period which amounted to about 6 months and thus Qasr is valid for a traveller for any length of days so long as he intends on leaving there once the period is over.
During a lecture organised by MCAN in camp, the speaker's view was that it was better we observe the salah in full. Put in mind that the average camp period is roughly 21 days (even though this last stream spent 18 days).
I would like to hear the opinion of knowledgeable brothers and sisters here regarding this issue (with evidences of course) and also those that must have encountered this same issue during their service year.
ﻭﺍﻟﻠﻪ ﺃﻋﻠﻢ

Tag empiree and Rilwayne001 ..

symbolofhope:
At those asking me for Qasr ruling among ikhwah presently at NYSC orientation camp, below is my article on the subject matter. It is contained in Ad-diya magazine of MCAN National body. Barakallahu fikum

QASR AT NYSC ORIENTATION CAMP AND DURING SERVICE YEAR :A CRITICAL ANALYSIS

A CRITICAL ANALYSIS OF THE DURATION IN WHICH A TRAVELLER IS ALLOWED TO OBSERVE QASR WHILE ON A JOURNEY

By Rasheed Adekunle Haashim

INTRODUCTION

Qasr has been technically defined as the shortening of the obligatory prayers of four Rakats to two Rakats while on a journey. This is enjoyed by travellers alone. It is only applicable to Zuhr, Asr and Ishai prayers. There are avalanche of evidences for its legality in Al-Qur’an, As-Sunnah and the deeds of our pious predecessors(Salaf). Imam Ibn Qudamah in his book Al-Mughni volume 3 page 105 has even reported the consensus of the Muslim scholars that a traveller is allowed to shorten four Rakats prayers to two Rakats.

There are certain rulings surrounding the observance of this Qasr such as traveling distance for Qasr, where does Qasrstart, the duration for Qasr among others. It is on these rulings surrounding the Qasr that Muslim jurists have presented divergent views. One of such rulings where much controversy has been expressed is the duration for which Qasr lapses. The question of how many days can a traveller observes Qasr after which he will complete Salat thus arises. The issue of the duration in whichQasr lapses has also generated a lot of arguments and controversies at different NYSC orientation camps among the Muslim corps members participating in the NYSC scheme on whether they can observe Qasr throughout the camp exercise or not? The writer of this article experienced this too during his NYSC camp activities and thereafter. Many questions relating to this have been asked by Muslim corps members especially those who have read my books: “ Travellers Guide” and “Facing the Challenges of the NYSC Scheme”. On the 22/04/2007, a Muslim corps member from Ebonyi State asked this question through text message: “What is the duration for which a traveller is allowed to pray Qasr?”. Another corps member on 01/05/2009 asked: “ Should Qasr and Jam’u(combination of two Salat) be observed during and after camp?” These are just parts of those questions being raised.

I now deem it fit to write something on the issue hopefully that Allah(S.W.T) through it may guide some Muslims (especially Muslim graduates participating in NYSC) to what is closer to His will.



THE DURATION FOR QASR: THE AUTHENTIC VIEW

It is a conspicuous fact that almost all Muslim corps members partaking in the NYSC Scheme are from different cities and towns other than their orientation camp. It is the NYSC Scheme that has brought them together for accomplishment of a task. They still maintain the name ‘travellers’. While at NYSC orientation camp for weeks or some days, the Muslim corps members would continue shortening the Salat for they are still on journey. The ruling is that whenever one is on a journey, one is still entitled toQasr. Likewise if one stays in a particular place for the accomplishment of a task without the intention of taking such place his residence, according to the most authentic view, one is still a traveller and entitled to Qasr even if he spends months there. This is the case for Muslim corps members too. There is no direct and authentic proof in the Qur’an and Sunnah stopping them from observing Qasr or restricting it to certain days, three, four, five, ten etc. The fact that the noble Prophet Muhammad (S.A.W) had not observed Qasr for more than twenty days does not mean that one can not offer Qasr for more than such days, if the days of one’s journey are more than that. In fact, some learned Sahabah the like of Sa’d bn Abi Waqaas, Abdullahi bn Umar, Abdur Rahaman bn Samrah (R.A) etc. observed Qasr for more than twenty days as will be presented soon. This seems to be the correct interpretation to the different ahadith of the Prophet (S.A.W) and the deeds of his Sahabah on the issue. Here are some of those narrations.:



1. Ibn ’Abbas (R.A) narrated: “ The Prophet (SA.W) once stayed for nineteen (19) days and prayed Qasr. So when we traveled (and stayed) for nineteen days, we used to shorten the prayer but if we travelled (and stayed) for a longer period we used to offer the full prayer” (Bukhari No. 1080)

2. Yahya bn Abi Ishaq narrated: “I heard Anas (R.A) saying : “We travelled with the Prophet (S.A.W) from Madinah to Makkah and he offered two rakats (for every prayer) till we returned to Madinah. I asked : Did you stay for a while in Makkah? He replied: “We stayed in Makkah for ten days”. (Bukhari No. 1081 and Muslim No. 693).

3. Jabir (R.A) narrated: “The Messenger of Allah (S.A.W) stayed for twenty days at Tabuk shortening the prayers”. (Abu Dawud No. 1235. Authenticated by Al-Albani in Irwa’ul Ghalil No. 574).



The hadith of Jabir just quoted has the highest number of days in which the Prophet (S.A.W) observed Qasr. Despite this, he did not legislate against observance ofQasr for more than those days. The narrations and practices of his companions corroborated that. Her are few of those narrations:

i Abdur Rahman bn Miswar narrated : “ We were with Sa’d (bn Abi Waqaas) (R.A) in Sham (Syria) for two months. We would complete the Salat and he would offerQasr” (Musannaf Abdir Razaaq No. 4350. Authenticated in Adabus-Safar wa ahkamuhu page 127 by Muhammad Al-Alawi).

ii. Nafi’u narrated: Ibn Umar stayed for six months at Azrebaijan offering two rakats, for there was snow blocking the pass.” (Baihaqi 3/152. Classed as Sahih by A-Albani in Irwa’ul Ghalil No. 577).

iii. Al-Hasan (R.A) related that we were with Abdur Rahaman bn Samrah (R.A) for two years in parts of Persian cities, and he would not combine Salat but did not offer more than two rakats”. (Musannaf Ibn Abi Shaibah 2/454. Authenticated by Shaik Muhammad Al-Alawi in above quoted reference)

The above quoted narrations and others not quoted here – due to limited space – reveal that people on journey are entitled to Qasr as long as they retained the title 'traveller'. The Muslim corps members are entitled to this too while at NYSC orientation camp of twenty – one days or less as they do not intend taking that place their residence. Imam Ibnul Qayyim Al-Jawziyyah after he cited some of the narrations quoted above in his Zaadul Ma'ad volume 2 page 294 then remarked: "This is the guidance (Hadyu) of the Messenger of Allah (S.A.W) and his companions as you can see. And this is the correct stand".

VIEW OF MUSLIM SCHOLARS ON THE DURATION OF QASR

The early Muslim jurists have expressed more than ten different views on the duration for which a traveller is allowed to offer Qasr. The most prominent of those views are briefly presented here:

Imam Ahmad opines that one is entitled to Qasr if he intends to stay for four (4) days or less. In a case where he intends to stay for more than four days, he would observe complete Salat thereafter. In another view from Imam Ahmad, a traveller is entitled to Qasr if he intends to stay for period that will be sufficient to offer twenty – one (21) Salat after which he will offer full Salat. This view of Ahmad coincides with that of As-Shafii and Malik except that the day he (traveller) entered and the day he got out of such place would not be counted as part of those four (4) days.

Imam Abu Hanifah, Ath-Thawri and Al-Mazni were of the view that if one intends to stay for fifteen(15) days, he should complete the Salat. If he intends to stay for less than fifteen days, he should offer Qasr.

Al- Hassan and Qatadah hold that a traveller will continue shortening the prayer as long as he has not intended to stay permanently in a place. This view was later supported and strictly adhered to by Shaykul Islam Ibn Taymiyyah and his student Ibnul Qayyim.

Ishaq bn Rahwayh asserts that if he intends to stay for nineteen (19) days or more, he would offer full Salat but if he intends to stay for what is less than that, he would observe Qasr. This same view has been authentically reported from Ibn Abbas (R.A) as contained in the hadith cited above.

Rabi'ah opines that if one intends to stay for a day and a night, he would offer full Salat.

Al-Hasan bn Salih's opinion was that if one intends to stay for ten days, he would offer complete Salat. The similar opinion has also been related from Ali bn Abi Talib (R.A).

Ibn Hazm Az-Zahiri opines that whether a traveller intends to stay or not, he is entitled to Qasrfor twenty (20) days after which he must complete the Salat.

All the aforesaid are some of the opinions presented by the early Muslim jurists on the issue in question. There are other views not presented in this write-up. Some of these opinions are closer to Sunnah than others.

THE GENESIS OF THE CONTROVERSIES

The genesis of all these divergent views among the early and present Muslim Scholars on the duration in which a Qasr is to be observed is that it is an issue on which direct texts are not found to establish a ruling. Islamic jurists only attempted to study and analyse various narrations in which the Prophet (S.A.W) observed Qasr and the days he spent. They later gave different interpretations to those narrations and based their divergent verdicts on their own understanding of those narrations. This is Ijtihad from them and a reward is certain as contained in a tradition from the Prophet (S.A.W). The beloved Prophet (S.A.W) has never said in any hadith to his followers that if you have travelled for so and so days offer full Salat. Likewise, he has never mentioned in any narration that one cannot observeQasr for more than the days he observed Qasr while on journey. The best guidance is the guidance of the Muhammad (S.A.W).

QASR AFTER NYSC ORIENTATION CAMP

The conditions of travellers vary from one to another likewise their rulings. Abu Abdir Rahman Muhammad Al-Alawi in his book Adabu- Safar wa ahkamuhu page 126 has highlighted four different categories of travellers and their various rulings as follows:

1. “A traveller that is proceeding without staying on the journey route, this kind of traveller will shorten the prayer. This is agreed upon by the scholars.

2. A traveller who does not intend to stay but expects accomplishment of a need, he says “ I will leave today or tomorrow”, this kind of a traveller too will shorten the Salat as agreed upon by the scholars.

3. A traveller that travels to a city but does not have the intention of such stay that will make him not to be on journey like the condition of the Prophet (S.A.W) in battles of conquest of Makkah and Tabuk. This person will offer Qasrwithout any specific time. This is the most authentic statement of the scholars..(This is similar to the condition of Muslim corps members while at NYSC orientation camp).

4. A traveller that travels to a city other than his own city but intends to stay there such stay that will make him not to be on a journey by taking that city as a place of residence for him. Such a traveller will offer full Salat and not Qasr for he is not a traveller. The pious predecessors used to change their residence by moving from one city to other seeking for knowledge. One of them may be given appellation of Al-Makkiy, Al-Madaniy or Ash-Shamiy and they would complete the Salat. One of them may even become Imam of the city he moved to with his intention to return to his original city, but since he had the intention of such stay that will make him not to be on a journey, he offered full Salat”.

Going through the classification given above, the condition of a Muslim corps member who is serving in a city other than his own city or that of a student who is studying in a town other than his own town is the same with the number 4 of classification above and thus takes its ruling. The ruling is that if such Muslim corps member or Mulsim student has settled and intended to stay in that environment, such stay that will make him not to be on a journey by taking that city as a place of residence for him, he will offer full Salat not Qasr. He can only offer Qasr after orientation camp before he gets settled or before he gets accommodation in that environment. He can as well observe Qasr whenever he travels out of his new place of residence for one activity or the others. The view presented here seems to be the most convincing to the present writer. This same view is held by some eminent contemporary scholars the like of Shaykh Nasirud-din Al-Albani, Shaykh Ibn Baz, Muhammad Al-Alawi, Abdullahi bn Salih Al- Abilan, Abu Malik Kamal bn As-Sayyid Salim and many others. Another point that makes this view more convincing is that both observance of Qasr and breaking of fasting in the month of Ramadan are two of the permissibilities while on a journey. If one is right at a particular point of time other is as well right. But one will not be comfortable telling those Muslim corps members who have settled in their new environment to be breaking fast during the month of Ramadan.

However, there is another view on this issue which says that a traveller will continue shortening the prayer as along as he has not intended to stay permanently in such a place. Shaykhul Islam Ibn Taimiyyah in volume 24 of his Fatawa has extensively argued for this view. The one presented above seems more convincing. Allah knows best.

CONCLUSION
From the foregone explanation, it is crystally clear that Muslim corps member are allowed to offer Qasr while at NYSC orientation camp. They can as well combine Zuhr and Asr or Maghrib and Ishai prayers together either during the time of the first one or the second one. This is known as Jam’u. They may as well limit themselves toQasr alone without Jam’u as Jam’u has a wider application than Qasr and it is not restricted to journey alone.

After camp, the most authentic view presented here is that they will offer full Salat after they have got settled in their new environment. This is what our research has revealed to us. Utmost respect is given to opinion of other scholars.

The writer of these lines has in no way claimed knowledge or perfection for himself as that belongs to Allah. He has only put together the views of eminent Muslim scholars on the issues and the ones that seem closer to the Sunnah of the beloved Prophet Muhammad (S.A.W). Allah knows best and He is encyclopedia of knowledge, the Omniscient, the Omnipotent.

May He accept this little effort from us as an act of Ibadah and forgive our shortcomings.

Subhanaka Allahumo wa bihamdika ash-hadu anlailaha illa anta astaghfiruka wa atubu ilayk.

REFERENCES:
1. Yahya bn Sharaf An-Nawawi (n-d) Al-Majmu’ Dar Ihyaiu turathil Arabi Beirut Lebanon Vol 4 pp168 – 172.

2. Abdullah bn Ahmad bn Muhammad bn Qudamah (1997) Al-Mughni Dar ‘Alamul Kutub. Riyadh, Vol 3 pp 147 – 150

3. Iyad bn Musa bn Iyad (1998)Ikmalul Mu’lim Darul wafa.

4. Muhammad bn Abu Bakr ibnul Qayyum (2004) Zadul – Ma’ad Maktabatus-safa, 1stEdition

5. Muhammad bn Ahmad bn Rashd (1996) Bidayatul Mujtahid Darul Kutubul Ilimiyyah, Beirut – Lebanon, 1st Edition.

6. Abu Abdir Rahman Muhammad Al-Alawi (2002)Adanu- Safar wa ahkamuhu Maktabatus-Sunnah, Cairo, 1st Edition.

7. Abul Barai ghassan bn Yusuf Al-Baiqawi (1983)Arba u Masail fi salatil Musafir Darul khulafa’,Kuwait, 2nd Edition.

8. Abu Malik Kamal bn As-Sayyid Salim (n.d) Sahih fiqhus Sunnah Al-maktabatut – Tawfiqiyyah, Cairo Vol 1 pp 482 – 487

9. As-Sayyid Saabiq (1999) Fiqhus-Sunnah Darul Fath,Cairo Egypt, 2nd Edition Vol 1 pp 339 – 342

10. Muhammad Nasirud-din Al-Albani (1985) Irwa’ul GhalilAl- maktabatul Islam, Beirut– Lebanon, 2nd Edition.

11.Rashed Hashim (2006)Traveller’s Guide Rehudhayfah company, Lagos.

#copied

masha Allah. this is a whole paper worthy to be published walahi.

Souljaboi1:
You forgot the Hanafiyyah's position of 80+ days.

Shaykh Sharafuddeen Raaji informed us that if it exceed 4 days, its goes beyond the limit of a travel.

The truth is that most opinions have textual evidence backing their claims and arguing it could just lead to serious rancour, if not well managed.

Based on my understanding of the different texts in the light of the Shaykh's explanation, I prefer the opinion of 4 days.


And Allaah knows best.

personally this position is what i deem as correct, however, the intention is what validates the "travelling" status, if you intend to spend less than four days, but because of what Allaah has written, you spent more than that, even a year, you are still regarded a traveler, but in this NYSC case the intention is to spend more than four days, so the prayer should be full.

lexiconkabir:


personally this position is what i deem as correct, however, the intention is what validates the "travelling" status, if you intend to spend less than four days, but because of what Allaah has written, you spent more than that, even a year, you are still regarded a traveler, but in this NYSC case the intention is to spend more than four days, so the prayer should be full.

So what can you say about Schooling.

If a person schooling in a school in another state. He usually or sometimes return back home for weekends.

Will he be performing Qasr for every 4 days of the week.

FriendChoice:


So what can you say about Schooling.

If a person schooling in a school in another state. He usually or sometimes return back home for weekends.

Will he be performing Qasr for every 4 days of the week.

like Monday to Thursday, then friday you go back home till Sunday?

lexiconkabir:


like Monday to Thursday, then friday you go back home till Sunday?

Yeah but let me add. 1. The above is the first question.

2. Like you stay for two weeks or 3 not certain, then go back home for weekends then resume back School. Having in mind your degree program is 4 years.

On every resumption will you perform Qasr 4 days then continue with normal prayers?