8th January 2024
Question: I will be travelling for Umrah with my husband inshallah, spending 8 nights in Makkah and 8 nights in Madinah.
- Will I still be considered a musafir to pray qasr or must I pray full Salāh as I’m going for total 16 days?
- If I’m allowed to pray qasr then do I pray qasr when reading behind the Imām or must I pray the full Salāh?
الجواب حامداً و مصلياً
In the name of Allāh, the Most Gracious, the Most Merciful
In reference to your query, despite your journey totalling to 16 days but spending 8 nights in Makkah and 8 nights in Madinah, you will still be considered a musafir and you will read qasr; i.e. shorten the four fardh to two fardh. This is because your journey is divided over two cities, both of which you will be spending less than 15 nights, so you will shorten your Salāhs when reading individually. [1]
Although you are musafir, when you pray behind the Imām in both harams, you will now read the full Salāh. This is because the Salāh of the muqtadi (one following the Imam) is tabi’ of the Imām’s Salāh,[2] which means you must follow his Salāh and not oppose
Allāh Knows Best
Written by: Apa Sumayyah Abdul Alim Reviewed by: Mufti Abdul Waheed
Attested by: Shaykh Mufti Saiful Islam
JKN Fatawa Department
Kasān, Badā’i Sanāi, Kitaabus Salāh, vol 1 p. 97
فَصْلٌ بَيَانُ مَا يَصِيرُ الْمُسَافِرُ بِهِ مُقِيمًا]
(فَصْلٌ) :
وَأَمَّا بَيَانُ مَا يَصِيرُ الْمُسَافِرُ بِهِ مُقِيمًا: فَالْمُسَافِرُ يَصِيرُ مُقِيمًا بِوُجُودِ الْإِقَامَةِ، وَالْإِقَامَةُ تَثْبُتُ بِأَرْبَعَةِ أَشْيَاءَ: أَحَدُهَا: صَرِيحُ نِيَّةِ الْإِقَامَةِ وَهُوَ أَنْ يَنْوِيَ الْإِقَامَةَ خَمْسَةَ عَشَرَ يَوْمًا فِي مَكَان وَاحِدٍ صَالِحٍ لِلْإِقَامَةِ فَلَا بُدَّ مِنْ أَرْبَعَةِ أَشْيَاءَ: نِيَّةُ الْإِقَامَةِ وَنِيَّةُ مُدَّةِ الْإِقَامَةِ، وَاتِّحَادُ الْمَكَانِ، وَصَلَاحِيَتُهُ لِلْإِقَامَةِ.
Fatawa Hindiyyah, Kitāb Salāh vol 1 p. 139
وَلَا يَزَالُ عَلَى حُكْمِ السَّفَرِ حَتَّى يَنْوِيَ الْإِقَامَةَ فِي بَلْدَةٍ أَوْ قَرْيَةٍ خَمْسَةَ عَشَرَ يَوْمًا أَوْ أَكْثَرَ، كَذَا فِي الْهِدَايَةِ.
Kasān, Badā’i Sanāi, Kitaabus Salāh, vol 1 p. 128
[2] لِأَنَّ الِاقْتِدَاءَ عِبَارَةٌ عَنْ الْمُتَابَعَةِ وَالشَّرِكَةِ فَيَقْتَضِي الْمُسَاوَاةَ، وَلَا مُسَاوَاةَ إلَّا إذَا كَانَتْ صَلَاتُهُ مِثْلَ صَلَاةِ الْإِمَامِ، فَعِنْدَ الْإِطْلَاقِ يَنْصَرِفُ إلَى الْفَرْضِ، إلَّا إذَا نَوَى الِاقْتِدَاءَ بِهِ فِي النَّفْلِ.
وَلَوْ نَوَى صَلَاةَ الْإِمَامِ وَلَمْ يَنْوِ الِاقْتِدَاءَ بِهِ لَمْ يَصِحَّ الِاقْتِدَاءُ بِهِ؛ لِأَنَّهُ نَوَى أَنْ يُصَلِّيَ مِثْلَ صَلَاةِ الْإِمَامِ وَذَلِكَ قَدْ يَكُونُ بِطَرِيقِ الِانْفِرَادِ.
وَقَدْ يَكُونُ بِطَرِيقِ التَّبَعِيَّةِ لِلْإِمَامِ فَلَا تَتَعَيَّنُ جِهَةُ التَّبَعِيَّةِ بِدُونِ النِّيَّةِ.
Durrul Mukhtār wa hashiyah Ibn Ābideen Shāmi, Kitābus Salāh, vol 1 p. 581
وَبَيَانُ ذَلِكَ أَنَّ صَلَاةَ الْمُسَافِرِ قَابِلَةٌ لِلْإِتْمَامِ مَا دَامَ الْوَقْتُ بَاقِيًا، بِأَنْ يَنْوِيَ الْإِقَامَةَ، أَوْ بِأَنْ يَقْتَدِيَ بِمُقِيمٍ فَيَصِيرَ تَبَعًا لِإِمَامِهِ وَيُتِمُّ لِبَقَاءِ السَّبَبِ وَهُوَ الْوَقْتُ.