Nasai

Hadith Commentary:
Based on this very hadith, during travel, the prayer may be shortened (qasr) for up to nineteen days; this is the maximum duration.
If one intends to stay longer than this, then the full prayer should be performed.
This is the practice of the Jama'at Ahl al-Hadith.

Hadith Commentary:
➊
From the narration of Anas (radi Allahu anhu), it is understood that the duration of the stay of the Messenger of Allah (sallallahu alayhi wa sallam) in Makkah Mukarramah was ten days, whereas from the narrations of Ibn Abbas (radi Allahu anhu), it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) stayed in Makkah Mukarramah for nineteen days, even though the narration of Anas (radi Allahu anhu) pertains to the Farewell Pilgrimage (Hajjat al-Wada’).
The Messenger of Allah (sallallahu alayhi wa sallam) arrived in Makkah on the 4th of Dhu al-Hijjah and departed on the 14th.
In this way, the stay in Makkah and its surroundings was ten days.
However, on the occasion of the Conquest of Makkah, it was a journey of jihad, so it was not a definite stay but rather an emergency stay, and nineteen days is possible.

➋
Regarding the duration of stay for shortening the prayer (qasr), the position of Imam Shafi’i (rahimahullah) appears to be correct: if, excluding the days of arrival and departure, the duration of stay is three days and three nights, then qasr should be performed; otherwise, the prayer should be performed in full.
And Allah knows best.

➌
Since Imam Bukhari (rahimahullah) has compiled all these narrations under the Conquest of Makkah, his inclination is towards the view of a nineteen-day stay in Makkah Mukarramah.

Hadith Commentary:
It is clearly mentioned in the narration that the Prophet (sallallahu alayhi wa sallam), during a journey, performed shortened prayers (qasr) while staying for nineteen days. This is the position of the Ahl al-Hadith.

While writing about the details of the Conquest of Makkah, Allamah Ibn Qayyim (rahimahullah) states that after the Conquest of Makkah, the Messenger of Allah (sallallahu alayhi wa sallam) announced general amnesty, but there were nine individuals for whom he issued an order of execution—even if they were found clinging to the curtains of the Ka'bah.

They were: Abdullah bin Sa'd bin Abi Sarh, Ikrimah bin Abi Jahl, Abd al-Uzza bin Khatal, Harith bin Nufayl, Miqyas bin Sababah, Hubar bin Aswad, and the two slave girls of Ibn Khatal who used to sing satirical songs about the Messenger of Allah (sallallahu alayhi wa sallam), and a woman named Sarah (according to some, a slave girl of Banu Abd al-Muttalib).

For the establishment of peace, it was necessary to eliminate these mischief-makers.

When these people heard this news, Ikrimah bin Abi Jahl immediately fled, but his wife sought amnesty for him, and the Prophet (sallallahu alayhi wa sallam) granted it. He accepted Islam, and later his Islam proved to be very good. He was martyred in the Battle of Yarmouk in the year 13 AH at the age of 62.

Of the rest, only Ibn Khatal, Harith, Miqyas, and the two slave girls of Harith were killed; the rest accepted Islam and were spared.

During these days of the Conquest, Khalid bin Walid (radi Allahu anhu) destroyed the idol of 'Uzza, from which a woman (of a witch-like nature) emerged, and she too was killed. 'Uzza was the greatest idol of the Quraysh and Banu Kinana.

'Amr bin al-'As (radi Allahu anhu) destroyed the idol named Suwa', and Sa'd bin Zayd Ashhali (radi Allahu anhu) destroyed the idol Manat. In this case as well, a witch-like woman emerged and was killed.

(Mukhtasar Zad al-Ma'ad)

Hadith Commentary:
Two points have been stated in this translation: firstly, that during travel, one should shorten the four-unit prayer (salah) — that is, perform two units (rak‘ahs); secondly, if a traveler intends to stay at a place, then for as many days as he intends to stay, he may continue to shorten the prayer.

According to the madhhab of Imam Shafi‘i and Imam Malik rahimahullah, if one intends to stay somewhere for four days, then he should perform the full prayer.

According to the Hanafis, if the intention is to stay for less than fifteen days, one should shorten the prayer; if the intention is for more, then the full prayer should be performed.

The madhhab of Imam Ahmad and Dawud is that if the intention is to stay for more than four days, then the full prayer should be performed.

Ishaq ibn Rahwayh states that if the stay is less than nineteen days, one should shorten the prayer, and in the case of more, the ruling is to perform the full prayer.

This also appears to be the view of Imam Bukhari rahimahullah. Hazrat Maulana Ubaidullah Sahib Mubarakpuri rahimahullah has given preference to the madhhab of Imam Ahmad.

(Mir‘at, vol. 2, p. 256)

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has explicitly stated in one narration that this was a journey to Makkah Mukarramah.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4298)
It is mentioned in Abu Dawud that the Messenger of Allah sallallahu alayhi wa sallam camped for seventeen days.
In one narration, eighteen nights are mentioned, while in another, fifteen days are stated.
Imam Bayhaqi rahimahullah has reconciled these differing narrations in the following words: that on the occasion of the conquest of Makkah, including the days of entering and leaving Makkah Mukarramah, it is counted as nineteen days, and if the days of arrival and departure are excluded, then seventeen days remain.
According to the narration of eighteen days, only the day of arrival or only the day of departure is included in this period. However, the fifteen-day stay has been declared weak by Imam Nawawi rahimahullah, but its narrators are trustworthy, so there is no reason to declare it weak.
It is possible that the narrator considered the narration of seventeen days as the original and excluded the days of arrival and departure from it.
In any case, the narration of nineteen days is the preferred one, as Imam Bukhari rahimahullah has stated.
(Fath al-Bari: 2/725)
(2)
The journeys of the Messenger of Allah sallallahu alayhi wa sallam are of four types:
• The journey of Hijrah (migration).
• The journey of Jihad (expedition).
• The journey of Umrah.
• The journey of Hajj.
Most of your journeys were related to Jihad.
In this type of journey, due to the circumstances of war, there was never a stay at any place with firm intention.
In view of this situation, even if one has to camp at a place for six months or a year, the concession of shortened prayer (qasr) remains, as on the occasion of the Battle of Tabuk, you camped at the place of Tabuk for twenty days and continued to perform qasr there.
(Musnad Ahmad: 3/295)
However, Abdullah ibn Abbas radi Allahu anhu inferred from the emergency stay of nineteen days during the conquest of Makkah that if we stay at a place for nineteen days during a journey, we will perform qasr; otherwise, we will perform the full prayer.
According to us, in such emergency situations, there is no limit for the duration of shortened prayer (qasr).
In such circumstances, however many days the stay may be, one must continue to perform qasr, as is evident from the following incidents.
(3)
Anas radi Allahu anhu camped in the region of Sham for two years, during which he continued to perform qasr.
(al-Musannaf by Abd al-Razzaq, Hadith: 4354)
(4)
Anas radi Allahu anhu says:
"In Rahmarmaz, the Companions radi Allahu anhum camped for seven months, during which they continued to perform qasr."
(al-Sunan al-Kubra by al-Bayhaqi: 3/152)
(5)
Nafi' says:
Due to snowfall, Abdullah ibn Umar radi Allahu anhu camped in Azerbaijan for six months, during which he continued to perform qasr.
(al-Musannaf by Abd al-Razzaq, Hadith: 4339)
(6)
Abd al-Rahman ibn Maswar says:
We camped in a town of Sham with Sa'd radi Allahu anhu for forty nights.
During this period, we performed the full prayer, but Sa'd radi Allahu anhu performed qasr.
The nineteen-day stay of the Messenger of Allah sallallahu alayhi wa sallam in Makkah Mukarramah at the time of the conquest of Makkah was also due to such emergency circumstances. Thus, Hafiz Ibn Hajar rahimahullah writes that the Messenger of Allah sallallahu alayhi wa sallam did not intend from the first day to stay for nineteen days, but was hesitant about when, after completing the required task, to depart.
(Fath al-Bari: 2/726)
On the occasion of the conquest of Makkah, the Messenger of Allah sallallahu alayhi wa sallam entered Makkah Mukarramah on Tuesday morning, the 17th of Ramadan, and departed towards Hunayn on Saturday, the 6th of Shawwal.
It is not correct to determine the duration for qasr prayer from this stay, because this journey was due to emergency circumstances.
A combatant may at any moment face situations where he must advance or retreat.
This situation was faced by the Messenger of Allah sallallahu alayhi wa sallam himself.
Immediately after the conquest of Makkah, you dispatched a small detachment under the leadership of Khalid ibn al-Walid radi Allahu anhu for the destruction of 'Uzza (the name of an idol), then sent another detachment under the leadership of Amr ibn al-As radi Allahu anhu to demolish the idol Suwa'.
Similarly, a third detachment under the command of Sa'd ibn Zayd radi Allahu anhu was sent to eliminate the idol Manat.
After this, you received information that the tribes of Thaqif and Hawazin were gathering for battle, so you yourself advanced to confront them in the valley of Hunayn.
The Battle of Hunayn took place at this very location.
From this, it becomes clear that if a mujahid, even after victory, intends to stay at a place, his intention has no bearing; rather, his situation is like that of a traveler who is uncertain whether he will return today or depart tomorrow. In such circumstances, that traveler will continue to perform qasr, even if his stay extends over years and months, as is evident from the above incidents. Therefore, the correct view is that the performance of qasr by the Messenger of Allah sallallahu alayhi wa sallam on the occasions of the conquest of Makkah and the Battle of Tabuk cannot be used as evidence to determine the duration for qasr.
And Allah knows best.

Hadith Commentary: Benefits and Issues: According to the majority of the Ummah, the combatant (mujahid) will perform one rak‘ah with the imam and one rak‘ah alone, and here what is meant is the rak‘ah performed with the imam. However, according to Hasan al-Basri, Dahhak, and Imam Ishaq rahimahullah, in a state of fear (khawf), only one rak‘ah is obligatory.

Hadith Commentary: Benefits and Issues: During travel, there is shortening (qasr) in the prayers of Dhuhr, Asr, and Isha, meaning that only two units (rak‘ahs) of obligatory prayer are to be performed. There is no difference between travel and residence (hadr) in the prayers of Maghrib and Fajr. In war, if the battle takes place during travel, then according to the four Imams (a’immah arba‘ah) and the majority of the Ummah, the prayer is to be shortened (qasr). Due to the circumstances of war, there may be a difference in the manner (of prayer). The details will be mentioned in the section on the Prayer of Fear (Salat al-Khawf).

1:
This is the incident of the Conquest of Makkah.
On this occasion, regarding how many days the Prophet sallallahu alayhi wa sallam stayed in Makkah, the narrations differ.
In the narration of Bukhari, there is mention of 19 days, and in one narration of Abu Dawud, there is mention of eighteen, and in another, seventeen days.
The reconciliation is given in this way: whoever did not count the days of arrival (dukhul) and departure (khuruj) narrated seventeen days;
whoever counted the day of arrival but not departure, or counted the day of departure but not arrival, narrated eighteen days;
as for the narration of fifteen days, it is rare (shadh), and if it is considered authentic, it can be said that the narrator understood the actual period to be seventeen days, and after excluding the days of arrival and departure, narrated it as fifteen days.

1:
Abdullah ibn Abbas radi Allahu anhuma intends to clarify by this that the shortening (qasr) of prayers during travel is not due to fear, as some people assume. Regardless of how peaceful the journey may be, the concession of shortening (qasr) is granted in travel.

1247. Commentary:
Allamah Sindhi says that there is no contradiction in the matter that in a state of fear (salah al-khawf), one unit (rak‘ah) is obligatory, and two may be performed. What has been mentioned in the aforementioned narrations pertains to what is preferable (ahabb) and superior (awla), or the purpose of the hadith is to state that in a situation of extreme fear, at least one unit (rak‘ah) is obligatory.

1232. Commentary:
This narration, according to some researchers, is also weak and rejected (munkar), and the correct duration is nineteen days. Among those who consider these narrations authentic, there are reports regarding the Prophet Muhammad’s (sallallahu alayhi wa sallam) leadership of prayer in Makkah during his journey, mentioning nineteen days, eighteen days, seventeen days, and fifteen days. Imam Bayhaqi rahimahullah has resolved this numerical discrepancy as follows: the narrator who counted the days of arrival and departure of the Prophet (sallallahu alayhi wa sallam) reported nineteen days; the one who excluded them reported seventeen days; the one who counted either the day of arrival or departure reported eighteen days; and the one who reported fifteen days believed that the actual stay, including the days of arrival and departure, was seventeen days, and after omitting the two days of arrival and departure, it became fifteen days. (End of summarized statement.) It should be noted that this journey of the Noble Prophet (sallallahu alayhi wa sallam) was a journey of jihad, and the stay of the mujahideen is never determined with certainty anywhere. Therefore, the stay in a journey of jihad cannot be analogized to the stay in a general journey during times of peace. On this basis, the fatwa of our scholars is that in a general journey, one may shorten the prayers (qasr) for up to three or four days of stay, and for more than that, the full prayer (itmam) is to be performed, as is the fatwa of Imam Shafi’i rahimahullah, and this is the preferred opinion. «والله أعلم»

1442. Commentary:

➊ Apparently, the narration indicates that the prayer of travel (safar) is inherently two rak‘ahs, and four cannot be performed. However, this understanding is explicitly contrary to the noble verse of the Qur’an and other ahadith. If it were so, it would not be called “qasr” (shortening). Therefore, this understanding is not valid.

➋ “The prayer of fear (salat al-khawf) is one rak‘ah.” The majority of scholars have not accepted this view; they interpret this hadith to mean that one rak‘ah refers to one rak‘ah with the imam, not that only one rak‘ah is actually performed and the second rak‘ah is omitted. Rather, the second rak‘ah is performed individually. However, the position of the majority of scholars is questionable in light of the evidences. The one-rak‘ah prayer of fear is also established by numerous authentic ahadith; therefore, depending on the situation and context, one rak‘ah may also be performed without hesitation. Approximately six or seven forms of the prayer of fear are mentioned in the ahadith. Thus, considering the situation of fear, any of these forms may be acted upon. There is no contradiction among them. Trying to establish all incidents and methods as one is an unnecessary hardship. According to the situation and need, any method may be acted upon. And Allah knows best. For further details, see: (Dhakheerat al-‘Uqba, Sharh Sunan al-Nasa’i, Kitab al-Khawf)

1436. Commentary: The indication of Ibn Abbas radi Allahu anhu was towards the journey of the Farewell Pilgrimage (Hajjat al-Wada‘). At that time, all enemies had been subdued, in fact, they had been eliminated. There was no possibility of fear either.

1454. Commentary: This pertains to Makkah, which occurred in the 8th year of Hijrah. In Sahih Bukhari, there is a narration from Ibn Abbas radi Allahu anhuma regarding a stay of nineteen days. And his statement is also that when we stay for more than nineteen days, we will perform the prayer in full. In some narrations, the Prophet’s stay in Makkah is mentioned as eighteen or seventeen days, that is, including the days of arrival and departure, it totals nineteen days, and the actual period of stay is seventeen days. If one day is subtracted, then it is eighteen days. Thus, there is no real difference; however, the narration of fifteen days is not authentic because it is contrary to the most authentic narrations—rather, it is an alteration by some narrator. The scholar of the era, Shaykh al-Albani rahimahullah, has...

457. Commentary:

➊ Not every prayer consists of four units (rak‘at). Since Maghrib is the witr (odd-numbered prayer) of the day, it is three units and will remain three. And in Fajr, the recitation is lengthy to the extent that its two units surpass even four units, therefore this prayer has also been kept as two units in both residence and travel. The remaining three prayers are four units at home and two units during travel. However, according to the soundly established opinion, if a traveler wishes to pray four units, there is no harm, as this is authentically proven from ‘A’ishah and ‘Uthman (radi Allahu anhuma). [صحیح البخاري ، التقصیر ، حدیث : 1083]
Yes! Praying two units is better because this was the consistent practice of the Messenger of Allah (sallallahu alayhi wa sallam). If someone prays four, that is also permissible. And Allah knows best.

➋ “The prayer of fear is one unit.” Among the specific various forms of the prayer of fear (salat al-khawf), this is also one form, meaning that in extreme fear, even one unit may be performed. However, the majority of scholars interpret this hadith to mean that one unit refers to one unit with the imam, and the second unit is performed individually. Performing only one unit of prayer is not valid. But the position of the majority of scholars appears questionable in light of the evidences, because the performance of a single unit of prayer is established by numerous authentic hadiths. Therefore, depending on the situation and context, one unit may also be performed without hesitation. For further details, see the benefits and issues under hadith numbers 1442 and 1530.

Benefit:
This incident pertains to the Conquest of Makkah, but the Messenger of Allah (sallallahu alayhi wa sallam) did not stay in Makkah with the intention of remaining there for nineteen days. Rather, on this occasion, the Prophet (sallallahu alayhi wa sallam) was staying as a traveler in a state of hesitation (mutaraddid).
And a hesitant traveler, who intends to depart but, due to some reason, is unable to leave—
even if he remains for a long period—
is not considered in the ruling of a resident, and he may perform shortened prayers (qasr).

Benefit:
It is understood from this that even during travel, the Sunnah prayers can be performed, if someone wishes to do so.

Takhrij:
«أخرجه البخاري، تقصير الصلاة، باب ما جاء في التقصير، حديث:1080، وأبوداود، صلاة السفر، حديث:1230-1232، وحديث عمران أخرجه أبوداود، صلاة السفر، حديث:1229 وهو حديث حسن، وحديث جابر أخرجه أبوداود، صلاة السفر، حديث:1235 وهو حديث صحيح.»©Explanation:
➊ There are various transmitted narrations regarding the duration of stay in Makkah, stating that the Prophet sallallahu alayhi wa sallam stayed there for 19 days, or 18 days, or 17 days, or 15 days.
Each of these durations has its proponents, and they say that if someone intends to stay longer than this, he will not perform shortened (qasr) prayers.
➋ It should be kept in mind that the difference regarding the duration of stay pertains to the occasion of the Conquest of Makkah, not the Farewell Pilgrimage (Hajjat al-Wada‘), because research establishes that the latter was only ten days.
➌ The correct way to reconcile and harmonize these narrations appears to be that the narration of 19 days is the most authentic and strongest among them.
This is supported by the statement of the scholars of Maghazi (biographers of the Prophet’s battles) that the Prophet sallallahu alayhi wa sallam entered Makkah on a Tuesday morning, which was the 17th of Ramadan, and departed towards Hunayn on Saturday, the 6th of Shawwal.
Thus, counting these days, including the days of entry and exit, the total becomes 19 days, and the narration of 18 days cannot compete with it due to its weakness.
Nevertheless, it is possible that the narrator had in mind the number of nights, not days, because the Prophet entered Makkah during the day and also departed during the day.
Thus, the number of days becomes 19, and the number of nights is 18.
In this way, there remains no difference or contradiction between the two narrations.
This interpretation is also supported by the fact that the narration mentioning 18 uses the word “layl” (night).
As for the narration of 17 days, reconciliation can be made by assuming that the narrator did not count the days of entry and exit in Makkah; thus, if two are subtracted from nineteen, seventeen remain.
As for the narration of fifteen days, it is anomalous (shadh) and contrary to the narrations transmitted by trustworthy narrators, so it is not considered.
It is also possible that the narrator, considering the narration of seventeen days as the basis, subtracted the days of entry and exit from it; thus, if two are subtracted from seventeen, fifteen days remain.
➍ It is not correct to use these narrations as evidence to determine the duration for shortening (qasr) the prayer, because there is no proof in these narrations that if the Prophet had stayed longer than this period, he would have abandoned qasr and performed the full prayer. Rather, it is established from him that even during a stay of twenty days at Tabuk, he performed qasr.
He did not abandon qasr.
And this is because this journey was a journey of battle and fighting.
A combatant may at any moment face situations where he has to advance or retreat and return.
This situation actually occurred to the Prophet sallallahu alayhi wa sallam himself, for immediately after the Conquest of Makkah, he had to dispatch a small detachment of mujahideen to demolish the idol of ‘Uzza, and he appointed Khalid ibn al-Walid radi Allahu anhu as its leader and commander. Then, immediately after, he dispatched a second detachment to demolish the idol Suwa‘, appointing ‘Amr ibn al-‘As radi Allahu anhu as its leader and commander. Then, he dispatched a third detachment to demolish the idol Manat, appointing Sa‘d ibn Zayd radi Allahu anhu as its commander. Then, he dispatched a fourth detachment towards Jadhima, also appointing Khalid ibn al-Walid radi Allahu anhu as its leader.
Shortly thereafter, news arrived of the gathering of the tribes of Thaqif and Hawazin, so the Prophet himself advanced to confront them until he encountered them in the valley of Hunayn.
There, the famous and intense battle took place.
From this, it becomes clear that if a combatant or soldier intends to stay, even after victory and success, his intention is not considered valid; rather, his situation is like that of a traveler who is in a state of hesitation and uncertainty as to whether he will return today or tomorrow. Such a hesitant and uncertain traveler will always perform shortened (qasr) prayers, even if this state continues for years or months. Therefore, the correct view is that the Prophet’s performance of qasr prayers on the occasions of the Conquest of Makkah and the Expedition of Tabuk does not indicate a fixed duration for qasr prayers.
➎ The preferred position in this matter is that which was adopted by the three Imams: Imam Malik, Imam Shafi‘i, and Imam Ahmad ibn Hanbal rahimahumullah, that whoever intends to stay for only four days, excluding the days of entry and exit, should perform the full prayer.
This is based on the fact that the Prophet sallallahu alayhi wa sallam, on the occasion of the Farewell Pilgrimage, spent ten days in Makkah and its surroundings, and during those days, he performed shortened (qasr) prayers.
He entered Makkah on the morning of the 4th of Dhu al-Hijjah and departed from Makkah at the beginning of the day on the 8th of Dhu al-Hijjah.
During this period, he moved from one place to another until he completed the rites.
Accordingly, the duration of his stay was only three days; the days of entry and exit are excluded from this.
From his practice, it is not established that he stayed for longer than this period in a state of security and performed qasr prayers, nor that he stayed for less than this period and did not perform qasr. Therefore, what is established from the Prophet sallallahu alayhi wa sallam should suffice, and it is not correct to add to it.
➏ After the completion of the rites of Hajj, the Prophet sallallahu alayhi wa sallam’s forbidding the Muhajirun from staying in Makkah for more than three days is also evidence that if a traveler intends to stay for four days, he will be considered a resident. Their evidence also includes what Imam Malik rahimahullah narrated from Nafi‘ rahimahullah, that when ‘Umar radi Allahu anhu expelled the Jews from Hijaz, he allowed those who wished to come as traders to stay for only three days.
The author has transmitted this in his book al-Talkhis al-Habir and said that Imam Abu Zur‘ah declared it authentic.
The reconciliation and harmonization of the narrations mentioning 15, 17, 18, and 19 days of performing qasr prayers has been mentioned above.
The duration of stay also differs among various schools of thought.
According to Imam Malik rahimahullah and Imam Shafi‘i rahimahullah, it is three days, and according to Imam Abu Hanifah rahimahullah, it is fifteen days.
When a traveler is in a state of hesitation and has not made a definite decision to return, there is also a difference of opinion in this situation.
Imam Abu Hanifah rahimahullah, along with his companions, and according to one opinion, Imam Shafi‘i rahimahullah as well, hold that such a hesitant and uncertain traveler may continue to perform qasr for his entire life or until he returns. For example, ‘Abdullah ibn ‘Umar radi Allahu anhuma performed qasr prayers for six months in Azerbaijan, and similarly, Anas radi Allahu anhu had to stay in Nishapur for a year or two in a state of hesitation, so he continued to perform qasr.
Some of the Companions radi Allahu anhum had to stay in Ramahurmuz for nine months, and they continued to perform qasr.
From these incidents, it is evident that in a state of hesitation and uncertainty, there is no fixed duration for qasr; rather, as long as the need persists, it is permissible to perform qasr for that duration.