Shortening the prayer for a resident for the sake of study, and the Prophet’s stay in Makkah and Tabuk
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Question:
Honorable Shaykh, what is the ruling on praying in congregation for one who comes to this region to study and then returns to his country? And does he shorten the prayer? Please mention the evidence. And what is the answer regarding the secret of the Messenger of Allah (peace and blessings be upon him) when he entered Makkah, and when he went to the expedition of Tabuk, and he used to shorten the prayer during that period?
Answer:
Yes, if one comes to a country for study or for other purposes and intends to stay for a long period of more than four days, it is obligatory for him to complete the prayer, and it is obligatory for him to fast in Ramadan, because the travel has ended; his travel has ended and he has become a resident, so he takes the ruling of residents. The default for residents is to complete the prayer and fast in Ramadan.
As for the fact that the Messenger of Allah (peace and blessings be upon him) completed the prayer in Makkah during the expedition of the Conquest for a long period or many days, eighteen days, or in Tabuk as well, that is because the Prophet (peace and blessings be upon him) in these two cases did not intend to stay for a specific duration; rather, he stayed to watch the enemy, to monitor the enemy’s conditions, and to prepare for attacking and fighting the enemy. So he did not stay with an intended and defined duration, but rather it was a stay for as long as it was possible that the enemy would attack or that they would advance upon the Muslims. So the Messenger (peace and blessings be upon him) stayed preparing for the expedition and for jihad, and did not stay with an intended and defined duration.
Just as people do today, whether for study or other purposes, or in foreign lands, the fatwa that they shorten or complete the prayer is contrary to the default and contrary to the position of most scholars of knowledge. Taking caution for the religion and clearing one’s conscience is undoubtedly obligatory, and we are not concerned with what so-and-so or so-and-so said; we are concerned with what clears our consciences and provides caution for our religion. This is what is obligatory for the Muslim. As for the fact that so-and-so said and so-and-so issued a fatwa, a person is bound by what is upon his conscience and his religion, and he does not look at the sayings and independent legal reasoning of people. Yes.
Honorable Shaykh, what is the ruling on praying in congregation for one who comes to this region to study and then returns to his country? And does he shorten the prayer? Please mention the evidence. And what is the answer regarding the secret of the Messenger of Allah (peace and blessings be upon him) when he entered Makkah, and when he went to the expedition of Tabuk, and he used to shorten the prayer during that period?
Answer:
Yes, if one comes to a country for study or for other purposes and intends to stay for a long period of more than four days, it is obligatory for him to complete the prayer, and it is obligatory for him to fast in Ramadan, because the travel has ended; his travel has ended and he has become a resident, so he takes the ruling of residents. The default for residents is to complete the prayer and fast in Ramadan.
As for the fact that the Messenger of Allah (peace and blessings be upon him) completed the prayer in Makkah during the expedition of the Conquest for a long period or many days, eighteen days, or in Tabuk as well, that is because the Prophet (peace and blessings be upon him) in these two cases did not intend to stay for a specific duration; rather, he stayed to watch the enemy, to monitor the enemy’s conditions, and to prepare for attacking and fighting the enemy. So he did not stay with an intended and defined duration, but rather it was a stay for as long as it was possible that the enemy would attack or that they would advance upon the Muslims. So the Messenger (peace and blessings be upon him) stayed preparing for the expedition and for jihad, and did not stay with an intended and defined duration.
Just as people do today, whether for study or other purposes, or in foreign lands, the fatwa that they shorten or complete the prayer is contrary to the default and contrary to the position of most scholars of knowledge. Taking caution for the religion and clearing one’s conscience is undoubtedly obligatory, and we are not concerned with what so-and-so or so-and-so said; we are concerned with what clears our consciences and provides caution for our religion. This is what is obligatory for the Muslim. As for the fact that so-and-so said and so-and-so issued a fatwa, a person is bound by what is upon his conscience and his religion, and he does not look at the sayings and independent legal reasoning of people. Yes.
Source
شرح بلوغ المرام من أدلة الأحكام [ صالح الفوزان ]، تابع باب صلاة الجماعة والإمامة - 3 — islamhouse.com (54:41)
The Arabic text is a machine transcription of the audio recording.