Fatwa: # 19580
Category: Daily
Country: India
Date: 12th November 2011


Will I be a musafir by travelling to Dehli from Kashmir for less than 15 days? Especially when I have a house and business in Dehli also?


I belong to a business family in Kashmir. We have our own houses and business in Kashmir as well as dehli.  If I am travelling from Kashmir to Dehli for less than 15 days and stay at my place in Dehli, will I be in safar or not?  Will I have to perform the sunnah or just fardh?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

When a person leaves his hometown intending to travel for 48 miles/77 Kilometres then the rules of a musāfir (traveller) will apply.  As soon as he exits his city, he will have concession to perform qasr (shortened prayers).  If he intends to stay at his destination for less than 15 days, he will continue to shorten his prayers.  If he intends to stay for 15 days or more, he will have to perform the normal complete prayer at the destination.[i] 

If your wife and family live in Kashmir, then Kashmir is your al-watan al-aslī (primary residence).  Al-watan al-asli is the hometown where one can never be a musāfir unless he migrates from there with all his belongings and family.  Whenever a person enters al-watan al-aslī, he will no longer be deemed a musāfir (traveller).   

Dehli is regarded as your al-watan al-iqāmah (temporary residence).  According to a number of scholars, if a person has a home and belongings at one place which he visits regularly and has stayed there once for at least for 15 days, then this abode will be regarded as al-watan al-iqāmah.  If the person travels away from this location, this city will still remain his al-watan al-iqāmah.  This means that whenever he visits this place, even if he is there less than 15 days, he will not be a musāfir whilst he is there.[ii]

Since you will not be a musāfir in Dehli, you will complete your fardh and sunnah prayers as normal.[iii]

And Allah Ta’āla Knows Best

Mawlana Faraz Ibn Adam,
Student Darul Iftaa



Checked and Approved by,
Mufti Husain Kadodia.

[i]  وفي الاختيار لتعليل المختار

بَابُ صَلَاةِ الْمسافر وَفَرْضُهُ فِي كُلِّ رُبَاعِيَّةٍ رَكْعَتَانِ (ف) ، وَيَصِيرُ مُسَافِرًا إِذَا فَارَقَ بُيُوتَ الْمِصْرِ قَاصِدًا مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ وَلَيَالِيهَا بِسَيْرِ الْإِبِلِ وَمَشْيِ الْأَقْدَامِ، وَيُعْتَبَرُ فِي الْجَبَلِ مَا يَلِيقُ بِهِ، وَفِي الْبَحْرِ اعْتِدَالُ الرِّيَاحِ، وَلَا يَزَالُ عَلَى حُكْمِ السَّفَرِ حَتَّى يَدْخُلَ مِصْرَهُ أَوْ يَنْوِيَ الْإِقَامَةَ خَمْسَةَ عَشَرَ (ج 1 ص 79 دار الكتب العلمية)


[ii]  وفي مجمع الأنهر

وَفِي مُحِيطِ السَّرَخْسِيِّ: لَوْ كَانَ لَهُ أَهْلٌ بِالْكُوفَةِ وَأَهْلٌ بِالْبَصْرَةِ فَمَاتَ أَهْلُهُ بِالْبَصْرَةِ وَبَقِيَ لَهُ دُورٌ وَعَقَارٌ بِالْبَصْرَةِ قِيلَ: الْبَصْرَةُ لَا تَبْقَى وَطَنًا لَهُ لِأَنَّهُ إنَّمَا كَانَتْ وَطَنًا لَهُ بِالْأَهْلِ لَا بِالْعَقَارِ أَلَا تَرَى أَنَّهُ لَوْ تَأَهَّلَ بِبَلْدَةٍ وَلَمْ يَكُنْ عَقَارٌ صَارَتْ وَطَنًا لَهُ وَقِيلَ تَبْقَى وَطَنًا لَهُ لِأَنَّهُ كَانَتْ وَطَنًا لَهُ بِالْأَهْلِ وَالدَّارِ جَمِيعًا فَبِزَوَالِ أَحَدِهِمَا لَا يَرْتَفِعُ الْوَطَنُ كَمَوْطِنِ الْإِقَامَةِ يَبْقَى بِبَقَاءِ الثَّقَلِ  (ج 1 ص 163 دار إحياء التراث)


وفي حاشية ابن عابدين

(قَوْلُهُ الْوَطَنُ الْأَصْلِيُّ) وَيُسَمَّى بِالْأَهْلِيِّ وَوَطَنِ الْفِطْرَةِ وَالْقَرَارِ ح عَنْ الْقُهُسْتَانِيِّ.

(قَوْلُهُ أَوْ تَأَهُّلِهِ) أَيْ تَزَوُّجِهِ. قَالَ فِي شَرْحِ الْمُنْيَةِ: وَلَوْ تَزَوَّجَ الْمُسَافِرُ بِبَلَدٍ وَلَمْ يَنْوِ الْإِقَامَةَ بِهِ فَقِيلَ لَا يَصِيرُ مُقِيمًا، وَقِيلَ يَصِيرُ مُقِيمًا؛ وَهُوَ الْأَوْجَهُ وَلَوْ كَانَ لَهُ أَهْلٌ بِبَلْدَتَيْنِ فَأَيَّتُهُمَا دَخَلَهَا صَارَ مُقِيمًا، فَإِنْ مَاتَتْ زَوْجَتُهُ فِي إحْدَاهُمَا وَبَقِيَ لَهُ فِيهَا دُورٌ وَعَقَارٌ قِيلَ لَا يَبْقَى وَطَنًا لَهُ إذْ الْمُعْتَبَرُ الْأَهْلُ دُونَ الدَّارِ كَمَا لَوْ تَأَهَّلَ بِبَلْدَةٍ وَاسْتَقَرَّتْ سَكَنًا لَهُ وَلَيْسَ لَهُ فِيهَا دَارٌ وَقِيلَ تَبْقَى.(ج 2 ص 131 ايج ايم سعيد)


وفي حاشية ابن عابدين

(قَوْلُهُ إذَا لَمْ يَبْقَ لَهُ بِالْأَوَّلِ أَهْلٌ) أَيْ وَإِنْ بَقِيَ لَهُ فِيهِ عَقَارٌ قَالَ فِي النَّهْرِ: وَلَوْ نَقَلَ أَهْلَهُ وَمَتَاعَهُ وَلَهُ دُورٌ فِي الْبَلَدِ لَا تَبْقَى وَطَنًا لَهُ وَقِيلَ تَبْقَى كَذَا فِي الْمُحِيطِ وَغَيْرِهِ. (ج 2 ص 132 ايج ايم سعيد)


وكذا في فتاوى دار العلوم زكريا  ج 2 ص 095 زمزم


وكذا في أحسن الفتاوى ج 4 ص 110-98 ايج ايم سعيد


[iii]  وفي الفتاوى الهندية


وَلَا قَصْرَ في السُّنَنِ كَذَا في مُحِيطِ السَّرَخْسِيِّ وَبَعْضُهُمْ جَوَّزُوا لِلْمُسَافِرِ تَرْكَ السُّنَنِ وَالْمُخْتَارُ أَنَّهُ لَا يَأْتِي بها في حَالِ الْخَوْفِ وَيَأْتِي بها في حَالِ الْقَرَارِ وَالْأَمْنِ هَكَذَا في الْوَجِيزِ لِلْكَرْدَرِيِّ (ج 1 ص 139رشيدية)


وكذا  في فتاوى حقانية ج 3 ص 365

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