1332. If a traveler reaches a distance where he is unable to hear the adhÁn of the city, which is usually pronounced from an elevated place, however he is able to hear the adhÁn pronounced from an extremely elevated place, he should offer his prayer as qasr.
1333. If the sound of the adhÁn is unusual or a person has an unusual hearing ability, he should only offer his prayer as qasr from a place where a person with an average power of hearing would not be able to hear a normal adhÁn.
1334. When departing for a journey, if a person doubts whether he has reached the authorized limit or not, he should offer his prayer conventionally. If a traveler who is returning to his hometown doubts whether he has reached the authorized limit or not, he should offer his prayer as qasr. However, if from the commencement of his journey, he knew this doubt would arise upon his return, or if he is plagued with the same doubt in the same location during his return, he should take precaution and delay his prayer in his outward and return journey until he is certain he has passed the authorized limit, or offer both the conventional and qasr prayer, regardless of whether both the outward and return journey are within the prescribed time, regardless of whether his outward and return journey are both within the prescribed prayer time, or whether the time of the first prayer has elapsed on his return journey.
1335. A traveler who passes through his hometown on his journey, should offer his prayer conventionally once he has reached the authorized limit.
1336. If a traveler arrives at his hometown during his journey, he should offer his prayer conventionally while he is there. However, if he intends to travel eight farsakh from it, or four farsakh outward and four farsakh return, he should offer his prayer as qasr once he crosses the authorized limit.
1337. The location a person selects as his place of residence and living shall be deemed his hometown. However, if a person is born there, and it is the hometown of his parents, selecting it for residence in such a case is not a necessary condition. In fact, it will be deemed his hometown until he relinquishes it as his hometown.
1338. If a person intends to remain in a location that is not his original hometown for a period of time and then move to another location, that location will not be deemed his hometown.
1339. A person who establishes a location as his residence, and resides therein like a person who considers it his hometown, such that if a journey arises for him, he would return to that very location, even though he does not intend to remain there permanently, it will not be deemed his hometown; however the rulings of a hometown will apply to it.
1340. A person who resides in two different locations, for example, he remains in one city for six months and another for six months, both shall be considered his hometown. Similarly, if he selects more than two locations as his residence in such a manner that it is said—in the common sense—that each place is his permanent residence.
1341. If a person owns a property in a location, and intends to remain there for six months continuously, and has remained there for that period, but has presently changed his decision to remain there, the rulings of a hometown will not apply to it, though the emphatic precaution is that he should offer both the conventional and qasr prayer there.
1342. If a person reaches a place that used to be his hometown, but has relinquished it as his hometown, the rulings of a hometown shall not apply to it.
1343. A traveler who intends to remain in a location for ten successive days, or knows that he will be compelled to remain there for ten days, should offer his prayer conventionally at that location.
1344. It is not necessary for a traveler who intends to remain in a location for ten days to have the intention of remaining there on the first night, or the eleventh night. As long as he intends to remain there from the commencement of the first day—which based on obligatory precaution is from the rise of fajr al-ÒÁdiq—until the sunset of the tenth day, he should thereafter offer his prayer conventionally. He should similarly offer it conventionally if he intends to remain there—for example—from the afternoon of the first day until the afternoon of the eleventh day.
1345. A traveler who intends to remain in a location for ten days should offer his prayer conventionally if he intends to remain in one place for the entire ten days. Therefore, if a person—for example—intends to remain for a period of ten days in Najaf and Kufa, or Tehran and Shemiran, given that people deem them to be two separate locations, he should offer his prayer as qasr.
1346. If a traveler who intends to remain in a location for ten days intends from the commencement of his stay, that he will travel to the outskirts of the location—to the extent of the authorized limit, but less than four farsakhs—for a period of time (outward and return) that would not nullify his stay of ten days in the common sense—such as a short trip of one or two hours—he should offer his prayer conventionally. However, if the trip is longer than this, then in the event that he remains there for a complete day or night, he should offer his prayer as qasr. Obligatory precaution dictates that in other than the aforementioned situations, a person should offer both the conventional and qasr prayer.
1347. A traveler who does not intend to remain in a location for ten days—for example, he stipulates the intention that he will stay there for ten days only if his friend arrives or if he locates a comfortable lodging—he should offer his prayer as qasr.
1348. If a person intends to remain in a location for ten days, and if he entertains the possibility that an obstacle preventing his stay there may arise, and it is a possibility a rational person would entertain, he should offer his prayer as qasr.
1349. If a traveler knows, for example, that there are ten or more days remaining until the end of the month, and he stipulates the intention of remaining in a location until the end of the month, he should offer his prayer conventionally. In fact, if he does not know how many days are remaining until the end of the month, but has the intention to remain there until the end of the month, then in the event that the last day of the month is known—for example it is known that Friday is the last day—but the traveler does not know whether the first day of his intended stay is Thursday, causing the stay to be of nine days, or if it is Wednesday, causing it to be ten days, he should offer the conventional prayers if he later realizes that the first day of his stay was Wednesday. In other than this case, he should offer his prayer as qasr, even if the period between the day he intended to stay there and the end of the month was ten or more days.
1350. If a traveler forms the intention of remaining in a location for ten days, but prior to offering a four rak‘ah prayer, he abandons his intention to stay there, or becomes indecisive about it, he should offer his prayer as qasr. However, if he abandons his intention or becomes indecisive after offering a four rak‘ah prayer, he should offer his prayers conventionally for as long as he is there.
The intended meaning of a four rak‘ah prayer in this article and the subsequent articles is a four rak‘ah adÁ prayer.
1351. If a traveler forms the intention of remaining in a location for ten days, and observes a fast, but abandons his intention after Ûuhr, then in the event that he has offered a four rak‘ah prayer, he should observe his fasts for as long as he is in that location and offer his prayer conventionally. However, in the event he has not offered a four rak‘ah prayer, obligatory precaution dictates that he should complete that fast and offer its qaÃÁ. He should also offer his prayer as qasr. He is also unable to fast in the subsequent days. If he abandons his intention of remaining there, after sunset, but prior to offering a four rak‘ah prayer, the fast of that day shall be deemed valid.
1352. If a traveler, who has made the intention to remain in a location for ten days, abandons his intention, and doubts—be it prior to abandoning his intention or after it—whether he has offered a four rak‘ah prayer prior to abandoning his intention or after it, he should offer his prayer as qasr.
1353. If a traveler engages in prayer with the intention of offering his prayer as qasr, and then decides in the midst of his prayer to remain there for ten days or more, he should offer that prayer conventionally.
1354. If a traveler intends to remain in a location for ten days, but abandons his intention while engaged in his first four rak‘ah prayer, he should complete it as a two rak‘ah prayer, as long as he has not entered the third rak‘ah. He should from there on, offer his prayer as qasr. The same ruling applies for one who has entered the third rak‘ah, but has not proceeded to its rukÙ, in which case, he should sit and complete his prayer as qasr. Obligatory precaution dictates that he should offer two sajdat al-sahw for any additional qirÁÞah or tasbÐÎÁt. However, if he has proceeded to the rukÙ, his prayer will be invalid and he should repeat it as qasr. He should continue to offer his prayer as qasr until he remains at that location.
1355. If a traveler, who intends to remain in a location for ten days, remains there for longer than it, he should offer his prayer conventionally for as long as he stays there, and it is not necessary for him to form another intention to remain there for ten days.
1356. If a traveler makes the intention to remain in a location for ten days, he should observe the obligatory fasts. He may also observe recommended fasts, and the nÁfilah of Ûuhr, ‘aÒr and ishÁ prayers.
1357. If a traveler who intends to remain in a location for ten days, decides to travel to another location that is less than four farsakhs in distance, and return to the initial location and remain there for ten days or less, he should offer his prayer conventionally from the moment he departs until the time he returns, and also after his return, if he travels after offering a four rak‘ah prayer, or after having remained there for ten days, even if he has not offered a single conventional prayer during that period. However, if his return to the initial location is only a transit for his actual journey, and his journey is of a shar’Ð distance, he should offer his prayer as qasr upon his return.
1358. If a traveler makes the intention of remaining in a location for ten days, and after offering a four rak‘ah prayer, he intends to travel to another location that is less than eight farsakhs away and remain there for ten days, he should offer his prayer conventionally during his journey and in the new location. However, if it is located at eight farsakhs or more, he should offer his prayer as qasr during his journey. He should also offer his prayer as qasr in the new location, should he not intend to remain there for ten days.
1359. If a traveler makes the intention of remaining in a location for ten days, and after offering a four rak‘ah prayer decides to travel to another location which is at a distance of less than four farsakhs, he should offer his prayer conventionally from the commencement of his journey until his return and during his stay after his return if he entertains a doubt regarding his return to the initial location, or if he is entirely inattentive regarding his return there, or if he intends to return, but is unsure whether he will remain there for ten days or not, or if he is entirely inattentive of whether he will remain there for ten days or not, or journey from that location or not.
1360. If a person makes the intention to remain in a location for ten days, under the impression that his friends intend to remain there for ten days, and he realizes that they do not intend to remain there for ten days after he has already offered a four rak‘ah prayer, he should offer his prayer conventionally for as long as he is there, even if he abandons his intention of remaining there.
1361. If a traveler coincidentally remains in a location for thirty days, and he remains in doubt regarding his stay throughout the thirty days, he should offer his prayer conventionally after the thirty days, though it be a small period of time.
