✿ Sourced from: Aḥkām wa Masā’il: Ṣalāh Section, Volume 1, Page 234
A point worth considering has been raised regarding the ruling mentioned by Mian Masood Ahmad in his book Ṣalāh al-Muslimeen, page 288:
“There is no fixed time limit mentioned in the Qur’an or Hadith for a traveler — such that if one intends to stay beyond that duration, he should not perform Qasr prayer.”
[Ṣalāh al-Muslimeen, p. 288]
What is your view on this matter?
Also, please comment on the fatwa of Sayyiduna Ibn ‘Abbās (رضي الله عنهما) regarding Qasr prayer mentioned in Ṣaḥīḥ al-Bukhārī, in the chapter:
“Bāb: How long should a traveler stay to still offer Qasr?”
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh, Ammā ba‘d!
✔ It is indeed correct that neither the Qur’an nor the explicit sayings of the Prophet ﷺ define a specific time limit for Qasr prayer — such that if a traveler intends to stay beyond that limit, he would be obligated to offer full prayers.
However, from the practice of the Prophet ﷺ, we derive a general guideline:
➊ Whenever the Prophet ﷺ intended to stay for three or four days, he continued to offer Qasr prayer, treating himself as a traveler.
➋ There is no evidence from the Sunnah that the Prophet ﷺ offered Qasr prayer while intending to stay for more than four days.
✔ The absence of a fixed time in textual sources (Qur’an and Hadith) does not negate the importance of the Prophetic practice.
✔ The majority of scholars derive from the actions of the Prophet ﷺ that:
If a person intends to stay for four days or more, he should not offer Qasr.
This is the preferred and safest opinion, aligning with both Sunnah and the understanding of the Companions, such as the fatwa of Ibn ‘Abbās (رضي الله عنهما) in Ṣaḥīḥ al-Bukhārī.
✔ Conclusion:
Though no explicit time limit is mentioned in the Qur’an or direct Hadith, the practice of the Prophet ﷺ indicates that intending to stay more than four days ends the concession for Qasr. Therefore, the traveler should perform full prayers in such a case.
ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
❖ Question
A point worth considering has been raised regarding the ruling mentioned by Mian Masood Ahmad in his book Ṣalāh al-Muslimeen, page 288:
“There is no fixed time limit mentioned in the Qur’an or Hadith for a traveler — such that if one intends to stay beyond that duration, he should not perform Qasr prayer.”
[Ṣalāh al-Muslimeen, p. 288]
What is your view on this matter?
Also, please comment on the fatwa of Sayyiduna Ibn ‘Abbās (رضي الله عنهما) regarding Qasr prayer mentioned in Ṣaḥīḥ al-Bukhārī, in the chapter:
“Bāb: How long should a traveler stay to still offer Qasr?”
✦ Answer
Al-ḥamdu lillāh, waṣ-ṣalātu was-salāmu ‘alā Rasūlillāh, Ammā ba‘d!
✔ It is indeed correct that neither the Qur’an nor the explicit sayings of the Prophet ﷺ define a specific time limit for Qasr prayer — such that if a traveler intends to stay beyond that limit, he would be obligated to offer full prayers.
However, from the practice of the Prophet ﷺ, we derive a general guideline:
✿ Prophetic Practice Regarding Qasr
➊ Whenever the Prophet ﷺ intended to stay for three or four days, he continued to offer Qasr prayer, treating himself as a traveler.
➋ There is no evidence from the Sunnah that the Prophet ﷺ offered Qasr prayer while intending to stay for more than four days.
✿ Key Takeaway:
✔ The absence of a fixed time in textual sources (Qur’an and Hadith) does not negate the importance of the Prophetic practice.
✔ The majority of scholars derive from the actions of the Prophet ﷺ that:
If a person intends to stay for four days or more, he should not offer Qasr.
This is the preferred and safest opinion, aligning with both Sunnah and the understanding of the Companions, such as the fatwa of Ibn ‘Abbās (رضي الله عنهما) in Ṣaḥīḥ al-Bukhārī.
✔ Conclusion:
Though no explicit time limit is mentioned in the Qur’an or direct Hadith, the practice of the Prophet ﷺ indicates that intending to stay more than four days ends the concession for Qasr. Therefore, the traveler should perform full prayers in such a case.
ھٰذَا مَا عِندِي، وَاللّٰهُ أَعْلَمُ بِالصَّوَابِ
