₦airaland Forum

lexiconkabir:
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.

I don't get it. What about if a person stays for 5 days?

Modified

Nvm I got it now

May Allah bless the contributors on this topic! Quick question, in the case of 'illeya' - travelling from Lagos to Ijebu Ode and staying a couple of days thereafter, any evidential suggestions to the permissibility of Qasr prayers while there? Thank you

FriendChoice:
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?

ok, I think I understand your question now....

even if you stay for five days, it doesnt means that the first 4 days, you pray qasr and the remaining one day pray full, no, as far as in your intention you want to spend 5days which is more than four days, then you pray full prayers right from day 1.

i hope was helpful.

lexiconkabir:
ok, I think I understand your question now....

even if you stay for five days, it doesnt means that the first 4 days, you pray qasr and the remaining one day pray full, no, as far as in your intention you want to spend 5days which is more than four days, then you pray full prayers right from day 1.

i hope was helpful.

JZK. I have gotten this, but let me modify it. My intention was to spend 3 days then go back home may be for a short break or holiday. But remember in total a person has to spend 4 years to complete his studies.

That means a person admitted into a university different from his residencee, he or she cannot perform Qasr becux the intention was to spend 4 years in cummulativ. ignore D grammar.

Thank you brother for bring this up. Before I left for camp this year I google about it to refresh my memory and my conclusion is the same as what symbolofhope posted.

What actually confuse me was that I'm of the view that when you follow an imam of the city you travel to, you're to complete the sallah with them.

So when I saw people cutting theirs without completing it I kind of panic, I even corrected some. But later I came to find out that there's another view which permit it.

Anyways if you want to read more on the matter you should google Yasir Qardhi's series titled " The Defination Of A "Traveller"
Jazakallah khair

FriendChoice:
JZK. I have gotten this, but let me modify it. My intention was to spend 3 days then go back home may be for a short break or holiday. But remember in total a person has to spend 4 years to complete his studies.

That means a person admitted into a university different from his residencee, he or she cannot perform Qasr becux the intention was to spend 4 years in cummulativ. ignore D grammar.

wait, you spend 3 days per week in school, then the remaining 2days(thursday, friday) of the week and weekened(friday evening up to sunday evening) at home?

lexiconkabir:
wait, you spend 3 days per week in school, then the remaining 2days(thursday, friday) of the week and weekened(friday evening up to sunday evening) at home?

Sometimes. Like during this Xmas, I left school Wednesday. And sometimes I stay for a month in school.

My question is whether I spent 3 days go back home or spent the entire semester at school. The intention is 2 spend 4 years.

Adeoba10:
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.

Exactly the same thing that happened

Adeoba10:
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.

Exactly the same thing that happened during my stay there

FriendChoice:
Sometimes. Like during this Xmas, I left school Wednesday. And sometimes I stay for a month in school.

My question is whether I spent 3 days go back home or spent the entire semester at school. The intention is 2 spend 4 years.

anytime you have the intention of spending 3days in a particular week before going home, then you pray salatul Qasr..

i hope you are not confused?

wexyee:
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

Ameen

lexiconkabir:
anytime you have the intention of spending 3days in a particular week before going home, then you pray salatul Qasr..

i hope you are not confused?

I have gotten it. Thank You. But all this are explanations according to the understanding of different Scholars, no single Hadiths backing the issue of Qasr duration right?

FriendChoice:
I have gotten it. Thank You. But all this are explanations according to the understanding of different Scholars, no single Hadiths backing the issue of Qasr duration right?

i will say yes and i will say no, there is an hadeeth that backs up 4 days, then as for the hadeeth that said the prophet stayed for 19 days yet he still prayed Qasr, it was the conquest of makkah, so the prophet didnt put the intention of staying for more than four days, but as it has been written by Allaah, the prophet spent 19 days, hence the salaatul qasr he prayed, the same goes for the hadeeth that said he spent 20 days in tabook when fighting against Christians.

lexiconkabir:
i will say yes and i will say no, there is an hadeeth that backs up 4 days, then as for the hadeeth that said the prophet stayed for 19 days yet he still prayed Qasr, it was the conquest of makkah, so the prophet didnt put the intention of staying for more than four days, but as it has been written by Allaah, the prophet spent 19 days, hence the salaatul qasr he prayed, the same goes for the hadeeth that said he spent 20 days in tabook when fighting against Christians.

OK. Stay Blessed.

FriendChoice:
OK. Stay Blessed.

Ameen...

Feanah:
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

Wa alaykum salam
Here's his view


https://www.youtube.com/watch?v=v4fjnsx4ogg&itct=CA4QpDAYACITCL_WkZOtnNECFZyJVQodu9wOdzIHcmVsYXRlZEi4uYuPicrlnXk%3D&client=mv-google&hl=en&gl=NG

So I've gone through the whole write-up by brother Hashim.
At a point, it was mentioned that the view of Ibn Taymiyya regarding this issue was that there was no fixed number days for the traveller to observe qasr. In as much as this is true, I would like to point out that Ibn Taymiyya still felt that the majority opinion of 4 days among scholars was the safer option to follow.
In one fatwa , he was asked about a traveler who intends to remain for one month in a city: is he permitted to shorten his salah? He replied that it was safer for him not to shorten but to pray in full. In another fatwa where he was asked a similar question, he explicitly permitted a person in a very identical situation to shorten the prayer for this longer period, even while saying that it is 'safer' to pray the full amount.
These fatwas can be found in his work Majmūʾ al-Fatāwā.
Wallahu A'lam

.

Jazakallahu Khyran

snapscore:
Jazakallahu Khyran

Wa iyyaki

AideeSheks:
Wa iyyaki

Presently where do you stand?

lexiconkabir:
Presently where do you stand?

Well.......
Naturally, I have this cautious nature. And in light of that, I'm inclining more towards the view of 4 days (seems undoubtedly the safest option).
Allah knows best.

AideeSheks:
Well.......
Naturally, I have this cautious nature. And in light of that, I'm inclining more towards the view of 4 days (seems undoubtedly the safest option).
Allah knows best.

so what do you deem correct regarding the NYSC case you.presented?

What I experienced during my time, or should I say the argument that came up was that, you can only observe Qasr "when you are on a journey" meaning that when you are on the road, that you can't enjoy that privilege again the moment you get to your destination.

Our brothers from the, who led us in camp, were of this opinion. Allahu a'llam.

BlueScholar:
Thank you brother for bring this up. Before I left for camp this year I google about it to refresh my memory and my conclusion is the same as what symbolofhope posted.

What actually confuse me was that I'm of the view that when you follow an imam of the city you travel to, you're to complete the sallah with them.

So when I saw people cutting theirs without completing it I kind of panic, I even corrected some. But later I came to find out that there's another view which permit it.

Anyways if you want to read more on the matter you should google Yasir Qardhi's series titled " The Defination Of A "Traveller"
Jazakallah khair

Wa iyyak
Which scholar is of the view that permits it?
From the little I know, your initial assertion was correct. If a traveller happens to find a masjid and prays behind a resident imam, then he has to follow the imam and pray the salah in full.

lexiconkabir:
so what do you deem correct regarding the NYSC case you.presented?

Like I said earlier, I'm opined to salah being observed in full in camp.
But facing the reality on ground, qasr seem already the norm in most camps and I don't see the possibility of that easily changing soon. This issue will keep reoccurring for the times to come. As someone mentioned earlier, it was a common occurrence that some people will still stand up to offer the remaining 2 rakahs after the imam had already said tasleem.

AideeSheks:
Like I said earlier, I'm opined to salah being observed in full in camp.
But facing the reality on ground, qasr seem already the norm in most camps and I don't see the possibility of that easily changing soon. This issue will keep reoccurring for the times to come. As someone mentioned earlier, it was a common occurrence that some people will still stand up to offer the remaining 2 rakahs after the imam had already said tasleem.

yeah, personally too, i will pray my salaah in full, or perhaps will be able to convince people with my opinion on qasr when the time comes, its safer.

AideeSheks:
Wa iyyak
Which scholar is of the view that permits it?
From the little I know, your initial assertion was correct. If a traveller happens to find a masjid and prays behind a resident imam, then he has to follow the imam and pray the salah in full.

No mention of scholar by any one of them, I only took their words for it at the time as I don't have a source to verify, and since I came back I was kind of lazy to look it up.

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

please make findings again. it's not permissible to shorten solat during nysc orientation camp. some people might hold unto this your article which you will always have a share of their mistake.