NUMBER OF DAYS FOR QASR, Shaykh (Dr) Sharof 

Questioner: Assalaamu ‘alaykum

Dr Sharof: Wa’alaykumu ssalaam

Questioner: You said anyone who knows that he would stay in a place for four days should complete his prayers (because he isn’t a traveler). 

Dr Sharof: No, it is anyone who knows he would stay in a place for more than four days.

Questioner: The evidence for these four days is based upon the traveling of the Prophet (sollaLloohu ‘alayhi wa sallam) to Mecca because he (the Prophet) stayed in the place four days and shorten his prayers. Isn’t it to be considered that it was coincidental? He did not intend to stay there for four days ordinarily, it was because it requires him to use four days. The one who intends to travel, for example, for thirty days or twenty days could shorten his prayers.

Dr Sharof: Cuts in…if we decide not to use the evidence regarding the four days, what are we going to use as evidence?

Questioner: We would base it on the fact that the Prophet prayed qasr for four days because he stayed in the place for four days. If I intend to travel for more than four days, for example, ten days, I can pray qasr since I am still on the journey. There is no need to restrict it to a number of days because the four days (referred to) is the action of the Prophet (and not his statement).

Dr Sharof: If we do not restrict it (to a number of days with the available evidence), is our religion safe? The religion has collapsed! That is why we can’t relate it to the time the Prophet went for battles because that situation has no foreseen end. If you realize on the day of qiyaamah that you have offended Allaah by shortening your prayers baselessly, can it be made up? That is why the scholars said that the four days opinion is the strongest of all the evidences regarding this issue. But if you say it is more than four days, you are into another problem because every other evidence you put forward has no certainty the like of which we have in this Hajj evidence. That is it. Ibn Taymiyyah (rohimohuLlaah) is also of this view (which you mentioned), but there is no evidence for it. That is why this opinion we explained is the safest of the views on this issue. That is why there were series of refutations on the view of Ibn al-‘Uthaymeen (rohimohuLlaah) who also shared the same view with Ibn Taymiyyah (rohimohuLlaah). If we weigh all the evidences regarding this issue, it will be discovered that every other evidence we may put forward to prove that we can extend it beyond four days are not safe. If it appears to you on the day of qiyaamah that this view is wrong, what will you do (that is, how will you compensate for it)? Na’am. And this is not an issue of opinions and efforts (ijtihaad) because it is very clear that those evidences extending it beyond four days are related to battles while in this case (that is, the evidence regarding the four days), there is no battle. Therefore, the issue of Ijtihaadaat (opinions and efforts) does not come in here.

[SOURCE: QUESTION AND ANSWER SESSION DURING THE EXPLANATION OF BAABU SOLAATUL MUSAAFIR WAL MOREED IN BULUUGHUL MUROOM OF AL-HAAFIDH IBN HAJAR AL-‘ASQOLAANIY (ROHIMOHULLAAH)]

Aboo Aaishah Al Odeomeey

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