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.
1362. If a traveler intends to remain in a location for nine days or less, and if after remaining there for nine days or less, he intends to remain there for another nine days or less, and repeats this up until thirty days, he should offer his prayer conventionally on the thirty first day.
1363. A traveler is obligated to offer his prayer conventionally after thirty days when he has remained in one location for the thirty days. Therefore, if he remained in one location for a portion of the time, and another for the rest, he should offer his prayer as qasr.
1364. A traveler has the option of offering his prayer conventionally or offering it as qasr in the following places:
1. The old Mecca (which extends from Aqaba until dhu al-ÔuwÁ)
2. Medina of the Prophet’s (Peace be upon him and his progeny) time
3. Kufa
4. The shrine of Imam al-Husayn (Peace be upon him)
It is better however, to offer the prayers conventionally. The precautionary measure is that one should not offer his prayer conventionally outside masjid al-ÎarÁm, masjid al-nabЗincluding the extension of these two mosques which were developed after the time of the Imams—and masjid al-Kufa, and places which are beyond the area surrounding the tomb of Imam Husayn (Peace be upon him).
1365. If a person knows he is a traveler and that he should offer his prayer as qasr, and he deliberately offers his prayer conventionally in places other than the four locations elaborated in the aforementioned article, his prayer will be invalid. However, if he forgets, and offers a conventional prayer, he should repeat it if he realizes within its prescribed time. If he realizes after its prescribed time has elapsed, he is not obligated to offer its qaÃÁ.
1366. If a person knows he is a traveler and that he should offer his prayer as qasr, and he inadvertently offers his prayer conventionally, his prayer will be deemed invalid if he realizes within its prescribed time. However, if he realizes after it, he is not obligated to offer its qaÃÁ.
1367. If a traveler does not know that he has to offer his prayer as qasr, and therefore offers his prayer conventionally, his prayer shall be deemed valid.
1368. If a traveler knows that he should offer his prayer as qasr, but is unaware of some of its conditions—for example, he does not know that one must offer his prayer as qasr on a journey of eight farsakhs—and thus offers a conventional prayer, he should repeat it if he realizes within its prescribed time. If he realizes it in its prescribed time, but does not repeat it within its time, he should offer its qaÃÁ. However, if he realizes after its prescribed time has elapsed, there is no qaÃÁ for it.
1369. If a traveler who knows that he should offer his prayer as qasr, offers a conventional prayer under the impression that his journey is less than eight farsakhs, he should repeat the prayer as qasr prayer if he realizes within its prescribed time. If he does not repeat it within its prescribed time, he should offer its qaÃÁ. However, if he realizes after its prescribed time has elapsed, he is not obligated to offer its qaÃÁ.
