Prayers of a traveler (Musafir)
A traveler should reduce the Rak’ats in Zuhr, ‘Asr and ‘Isha prayers, that is, he should perform two Rak’ats instead of four, subject to the following eight conditions:
The first condition – That his journey should not be less than 8 Farsakh. A Farsakh in Shariah is 12000 Ziraa’ (it’s a unit of measuring the length), and it is mentioned that it is approximately 51/2 (5.5) kilometers. (So, 8 Farsakh is approx. 44 km)
1281. If the total of outward journey and return journey is 8 Farsakh, if the single journey either way is more than 4 Farsakh, he should shorten his prayers. And if his outward journey is 3 Farsakh, and his return is 5 Farsakh, or if his outward journey is 5 Farsakh, and his return is 3 Farsakh, he should offer his prayer completely, that is, four Rak’ats. However, as per precautionary measures, like, if his outward journey is 3 Farsakh, and his return is 5 Farsakh, he should offer both shortened and complete prayers.
1282. If the outward and return journey both is over 4 Farsakh, the traveler should shorten his prayers, and should also break his fast, even if he does not return on the same day or night. However, as per precautionary measures, if he does not return on the same day or night, he should also offer complete prayers.
1283. If a journey is little less than 8 Farsakh or if a person does not know whether or not his journey is 8 Farsakh, he should not shorten his prayers. If he doubts whether or not his journey is 8 Farsakh, and investigating the issue is not easily possible, he should offer complete prayers. And if he can easily investigate, then as per obligatory precaution, he should investigate, like if two just (‘Aadil) people inform him or it is famous among the people that his traveled distance is 8 Farsakh, he should shorten his prayer.
1284. If one ‘Aadil person tells a traveler that the distance covered in his journey equals 8 Farsakh, he should shorten his prayers and offer it completely, and should keep his fast and later should give its Qadha too.
1285. If a person is certain that his journey equaled 8 Farsakh, and he shortened his prayers, and learnt later that it was not 8 Farsakh, he should offer four Rak’ats of prayers, and if the time for the prayers has lapsed, he should perform its Qadha.
1286. If a person is sure that his journey is not of 8 Farsakh, or if he doubts whether or not it is of 8 Farsakh , if he realizes on his way or when he reaches there that the distance of his journey had been 8 Farsakh, he should offer shortened prayers. If he has offered complete prayers, he should offer it again in the shortened form.
1287. If a person frequents between two places which are less than 4 Farsakh apart, he should offer complete prayers, even if the total distance covered by him may add up to 8 Farsakh.
1288. If two roads lead to a place, one of them less than 8 Farsakh away, and the other 8 Farsakh or more, the traveler will offer shortened prayers if he travels by the road which is 8 Farsakh away, and complete prayers if he travels by the road which is less than 8 Farsakh away.
1289. If the city has got a boundary, then he should calculate the beginning of 8 Farsakh should be calculated from there beyond, and if it does not have a boundary, then it will be calculated from the end of locality.
The second condition – That the traveler should intend at the time of the commencement of the journey, to cover a distance of 8 Farsakh. If he travels up to a point which is less than 8 Farsakh away, and after reaching there decides to go further, and the two distances, when combined total 8 Farsakh, since he did not had the intention of traveling 8 Farsakh from the beginning, he should offer full prayers. But if he decides to travel further 8 Farsakh from there, or to go to a distance of 4 Farsakh and then to cover another 4 Farsakh to return home, he should shorten his prayers.
1290. A person who does not know how many Farsakh his journey would be, like, if he travels in search of someone not knowing how far he will have to go, should offer full prayers. But, if the return journey to his home, or up to a place where he intends staying for 10 days, is 8 Farsakh or more, he should offer shortened prayers. Moreover, if he makes a Niyyat, during the journey, that he will travel 4 Farsakh and again return covering 4 Farsakh, he should shorten his prayers.
1291. A traveler should offer shortened prayers only when he is firmly determined to travel 8 Farsakh. Hence, if a person goes outside the city thinking that he would cover 8 Farsakh if he finds a companion, he will offer shortened prayers only if he is sure that he will find a companion. And if he is not sure to find one, he should pray full.
1292. A person who intends to travel 8 Farsakh, even if he covers little distance every day, and have reached a place from where he cannot see the boundary of the city or cannot hear the Azaan, he will pray shortened prayers. However, if his journey is at such a slow pace, that it cannot be considered a journey, then he should pray full, and as per recommended precaution, he should pray both, full and shortened prayers.
1293. If a person who is under the control of another person while on a journey, like, a servant travelling with his master, knows that his journey is 8 Farsakh, he should offer shortened prayers. But if he does not know, as per obligatory precaution, he should inquire from his master about it, and if the journey is 8 Farsakh, he should offer shortened prayer.
1294. If a person, who is under the control of another person while on a journey, knows or thinks that he will get separated from that person before reaching 4 Farsakh and will not travel any further, he should offer full prayers.
1295. If a person who is under the control of another person while on a journey, feels that he would separate from that person before reaching 4 Farsakh, he should offer full prayers. But if he feels sure that he would not separate, at the same time having a faint presentiment that an impediment might occur in the journey, he should offer shortened prayers.
The third condition – That the traveler should not change his mind while on his way. If he changes his mind, or is undecided before covering 4 Farsakh, he should offer full prayers.
1296. If after covering a distance of 4 Farsakh, the traveler abandons the journey, and if he decides to remain at that place, or to return after 10 days, or is undecided about returning or staying there, he should offer full prayers.
1297. If a person abandons the journey after reaching 4 Farsakh and decides that he will return from that place before 10 days, he should offer shortened prayers.
1298. If a person commences his journey to go to a place which is at a distance of 8 Farsakh, and after covering a part of the journey, decides to go elsewhere, and if the distance between the places from where he started his journey, up to the new place, is 8 Farsakh, he should shorten his prayers.
1299. If a person, before reaching 8 Farsakh, becomes undecided about proceeding further, and if he stops his journey, if he has already covered more than 4 Farsakh
and decided to return to his place before 10 days, he should offer shortened prayers till the end of his journey.
1300. If a person, before covering 8 Farsakh, becomes undecided about proceeding further, and in the same state of indecision continues travelling, till he decides to go further for 8 Farsakh, or for a distance which would add up to make 8 Farsakh on return, he should pray shortened prayers till the end of his journey.
1301. If before covering a distance of 8 Farsakh a, traveler becomes undecided whether he should complete the journey or not, and in the same state of indecision continues travelling and decides later to do so, if his remaining journey is more than 8 Farsakh, he should offer shortened prayers. And if the distance covered before becoming undecided and distance covered after deciding to continue the journey is less than 8 Farsakh, as per obligatory precaution, he should offer both shortened and full prayers.
The fourth condition – That the traveler does not intend to pass through his home town or to stay at some place for 10 days or more, before he reaches a distance of 8 Farsakh. Hence a person, who intends to pass through his home town and stay there, or to stay at a place for 10 days, before he reaches 8 Farsakh, he should offer full prayers.
1302. A person, who does not know whether or not he will pass through his home town before reaching 8 Farsakh, or will pass through a place where he will stay for 10 days, should offer full prayers.
1303. A person who wishes to pass through his home town before he reaches 8 Farsakh, or to stay at a place for 10 days, or if he is undecided about reaching his home town or to stay at a place for 10 days, and if he later abandons the idea of passing through his home town, or staying at a place for 10 days, he should offer full prayers. However, if the remaining journey is of 8 Farsakh or adds upto 8 Farsakh on return, he should shorten his prayers.
The fifth condition – That the purpose of travelling should not be Haraam. Therefore, if a person travels to do something unlawful, like, to commit theft, he should offer full prayers. The same rule applies when travelling itself is Haraam, like, when travelling involves a harm to himself, or when a wife travels without the permission of her husband, or son without the permission of his parents, which can displease then, for a journey which is not obligatory upon them. But if it is an obligatory journey, like that of Wajib Hajj, then shortened prayers should be offered.
1304. A journey, which is a cause of displeasure of one’s parents, is Haraam, and while going on such a journey, one should offer full prayers and should also fast.
1305. A person whose journey is not Haraam, nor is it for a purpose which is Haraam, even if he may, during the journey, commit some sin like, indulging in Gheebat or taking alcohol, should shorten his prayers.
1306. If a person, especially, undertakes a journey to avoid some obligatory act, he should offer full prayers. Hence, if a person owes some money and can return the money to his creditor, and his creditor is asking for it and if he travels he will not be able pay his debts or he, especially, undertakes a journey to avoid the demand of his creditor, he should offer full prayers. However, if his journey is not especially to avoid some obligatory acts, he should shorten his prayers, even if he leaves out some obligatory acts during that journey.
1307. If the purpose of the journey is not for Haraam, but a person travels on a vehicle or on an animal which is usurped, or if he travels on a usurped land, as per obligatory precaution, he will offer both full and shortened prayers.
1308. If a person is travelling with an oppressor, of his own volition, and by so doing is helpful to the oppressor in his inequity, he should offer full prayers. But if he is helpless, or, if he is travelling with the oppressor to save the oppressed person, he should shorten his prayers.
1309. If a person travels for recreation and outing, his journey is not Haraam, and he should shorten his prayers.
1310. If a person goes out for hunting, with the object of sport and pleasure, his prayers during the outward journey will be full. But if a person goes out for hunting, to earn his livelihood, he should offer shortened prayers. Similarly, if he goes for business and increase in his wealth, as per obligatory precaution, he will pray both full and shortened (Qasr) prayers, but he should not fast.
1311. If a person has journeyed to commit a sin, and on his return he covers the lawful distance (i.e. 8 Farsakh), and if he has asked for forgiveness, or his return journey is considered as separate journey, he should shorten his prayers. If the return journey alone is less than 8 Farsakh, but outward journey and return totals 8 Farsakh, as per obligatory precaution, he should offer both full and shortened prayers.
1312. If a person travelling with the purpose of committing a sin, abandons the idea during his journey, if the remaining journey is 8 Farsakh, or outward journey and return totals up to 8 Farsakh, and does not have the intention of staying there for 10 days, he should offer shortened prayers. And if the remaining distance is less than lawful distance (i.e. 8 Farsakh), but outward journey and return, before and after abandoning the idea of committing sin, totals 8 Farsakh, as per obligatory precaution, he should offer both full and shortened prayers.
1313. If a person who originally set forth on a journey with no intention of sin, decides during his journey to make it a journey of sin, he will offer full prayers. However, the prayers which he might have prayed in Qasr form up till then, will be in order, or else, as per obligatory precaution, one should repeat his prayers.
The sixth condition – That the traveler should not be a nomad, who roam about in the deserts, and temporarily stay at places where they find food for themselves, and fodder and water for their animals, and again proceed to some other place after a few days’ halt. During these journeys the nomads should offer full prayers.
1314. If one of the nomad travels to find out residence for himself, and pasture for his animals, and does not carries his bag and baggage with him, instead he goes out to look for a suitable place for himself and pasture for his animals, if his journey is 8 Farsakh, as per obligatory precaution, he should offer both full and shortened prayers.
1315. If a nomad travels for Ziyarat, Hajj (pilgrimage), trade or any other similar purpose, he should shorten his prayers.
The seventh condition – That travelling should not be his profession that is, he should not be like the camel riders, drivers, herdsmen and sailors etc. Such people will pray full, even if they travel for transporting their own household effects, except if it is his first journey. And if the first journey takes long enough time, and according to people, it will be considered as travelling, he should offer full prayers. And if the journey is not long, in a way that it will not be said that traveling is his profession, he should shorten his prayers.
1316. If a person whose profession is travelling, travels for another purpose like, for Hajj and pilgrimage, he should shorten his prayers. However, if a driver of automobile hires out his vehicle for pilgrimage, and incidentally performs pilgrimage himself as well, he should offer full prayers.
1317. If a person whose profession is that of a courier, that is, a person who travels to transport the pilgrims to Makkah, is travelling, he should offer full prayers, and if his profession is not travelling and he travels only during Hajj days for the purpose of portage, he should offer Qasr prayers.
1318. If a person whose profession is that of a courier who takes pilgrims to Makkah from distant places, spends a considerable part of the days in a year travelling, he should offer full prayers.
1319. A person whose profession for a part of the year is travelling, like a driver who hires out his automobile during winter or summer, should offer full prayers during those journeys, and as per recommended precaution, he should offer Qasr prayers, as well as full prayers.
1320. If a driver or a hawker, who goes round within an area of 2 or 3 Farsakh in the city, happens to travel on a journey consisting of 8 Farsakh, he should shorten his prayers.
1321. If a person whose profession is travelling, stays in his home town for 10 days or more, with or without the original intention, he should offer shortened prayers during the first journey that he undertakes after ten days.
1322. If a person whose profession is travelling, stays at any other place than home, for 10 days, if he had an intention of staying there for 10 days, he should offer the shortened prayers during the first journey that he undertakes after ten days. And if he did not have an intention of staying there for 10 days, as per obligatory precaution, he should offer both Qasr and full prayers when he undertakes his first journey after ten days, however, he can offer only full prayers too.
1323. If a person whose profession is traveling, if doubts whether or not he has stayed in his home town or any place else for 10 days, he should offer full prayers.
1324. A person who tours different cities, and has not adopted a homeland for himself, should offer full prayers.
1325. If a person whose profession is not travelling, has to travel quite often to transport a commodity he owns from a town or a village, he will pray Qasr, but if one’s profession is to travel to another city once or more times in a week, like, a teacher who teaches in Tehran or a student who lives in Tehran goes to Karaj for his classes, or if he travels for a work, like, buying from Tehran and selling in Qom and
vice versa, and his travelling is so frequent that travelling comes to be known as his profession, he should offer full prayers.
1326. If a person is not a professional traveler, and he has abandoned his homeland and wants to adopt another homeland, he should shorten his prayers while he is travelling.
The eighth condition – That the traveler reaches the limit of Tarakhkhus, that is, if a person leaves his homeland or a city where he intended to stay for 10 days, and reaches at a point beyond which the end of locality of the city could not be seen or the Azaan of the city could not be heard. However, the weather should not be dusty, provided which the boundary of the city could not be seen and the Azaan could not be heard. It is not necessary that he travels that far that he could not even see the domes and the minarets of the Masjid. If he has not yet traveled far enough, and that the boundary of the city could be seen or its shadow can be pictured, as per obligatory precaution, he should not offer his prayers until the boundary of the city disappears completely, or he should offer both full and shortened prayers.
1327. If a person is going for a journey, reaches a point where he cannot hear the Azaan but can see the boundary of the city, or he cannot see the boundary of the city but can hear the Azaan, if wants to offer his prayers, as per obligatory precaution, he should offer both full and shortened prayers.
1328. A traveler who is returning to his hometown, if he sees the boundary of his home town or hears the Azaan, he should offer full prayers. Similarly, if a person sees the boundary or hears the Azaan of a city, where he is willing to stay for 10 days, he should offer full prayers, and as per recommended precaution, he should delay his prayer till he gets to the city, or he should offer both full and shortened prayers, and it is better not to avoid this precaution.
1329. If a city is situated at such a height, that the residents can be seen from a distance, or, if it is so low that if a person covers a little distance, he would not see them, a traveler from that city should offer Qasr prayers applying that distance, which would make him unable to see them were he travelling on a flat land. And if the elevation or depression of the houses varies abnormally, the traveler should take an average mean into consideration.
1330. If a person starts his journey from a place which is uninhabited and does not have a boundary, he should shorten his prayers when he reaches a place from which the boundary, if it had been there, would not have been seen.
1331. If a person travelling reaches a point where he hears a sound but could not assess whether it is Azaan or something else, he should shorten his prayer. However, if he finds out that the sound coming is Azaan but could not understand its exact words, he should offer full prayers.
1332. If a person travelling reaches a certain point from where he could not hear the Azaan said in the houses, but can hear the Azaan of the city, which is normally called from a higher altitude, he should offer shortened prayers.
1333. If a person travelling reaches a certain point from where he could not hear the Azaan of the city, which is normally called from a higher altitude, but can hear the Azaan, which is being called from a considerably higher place, he should offer shortened prayers.
1334. If a person is gifted with an unusually sharp eyesight and ears, or the sound of the Azaan is unusually loud, he should offer shortened prayers at a point, where others with normal eyesight and ears may not be able to see the residents and hear the Azaan.
1335. If a person doubts whether or not he has reached the point of Tarakhkhus, means a point from where he should not see the residents of the city and could not ear the Azaan, he should offer full prayers. And on his way back he doubts whether or not he has reached the point of Tarakhkhus, he should offer shortened prayers. However, on his way back if he offers shortened prayer at the same place where he offered full prayer while going for journey, as per obligatory precaution, he should offer Qadha of the prayers he offered full, and should repeat all the prayers which he offered Qasr as full. And if he does not repeat his prayers, then he should offer Qadha as full prayers.
1336. A traveler who is passing through his hometown, if he reaches a point from where he could see the resident of the town, and can hear the Azaan, he should offer full prayers.
1337. When a traveler reaches his hometown during his journey, and makes a stopover there, he should offer full prayers as long as he stays there. But, if he wishes to go from there to a distance of 8 Farsakh, or to go up to 4 Farsakh and then return for the same distance, he should offer Qasr prayers when he reaches a point from where he could not see the resident of the town or could not hear the Azaan.
1338. A place which a person adopts for his permanent living is his home, irrespective of whether he was born there, or whether it was the home of his parents, or whether he himself selected it as his residence.
1339. If a person intends to stay for some time at a place which is not his original home town, and to later migrate to another place, then such a place will not be considered as his home (Watan).
1340. A place which a person adopts for his permanent living is his home, and has not limited his stay at that place for a specific time period, like, someone whose hometown (Watan) is there and he lives there and when he intends to go for travelling comes back there, even if he has not made a specific intention to live there forever, it will be considered as his Watan.
1341. If a person lives at two places, for example, he lives in one city for six months, and in another for another six months, both of them are his home (Watan). And, if he adopts more than two places for his living, all of them are reckoned to be his home (Watan).
1342. If a person owns a property at a place, and lives there continuously for six months, as long as he owns that property that place will be considered as his home, even if he has left the place. Whenever he goes there he should offer full prayers, even if he don’t intend to stay there for 10 days. This place is called Watan e Shar’i.
1343. If a person reaches a place which was previously his home, but has since abandoned it, he should not offer full prayers there, even if he may not have adopted a new home (Watan).
1344. If a traveler intends to stay at a place continuously for ten days, or knows that he will be obliged to stay at a place for ten days, he should offer full prayers at that place.
1345. If a traveler intends to stay at a place for ten days, it is not necessary that his intention should be to stay there during the first night or the eleventh night. And as soon as he determines that he will stay there from sunrise on the first day up to sunset of the tenth day, he should offer full prayers. Same will apply if, for example, he intends staying there from noon of the first day up to noon of the eleventh day. And as per recommended precaution, in this case he should offer both full and shortened prayers.
1346. A person who intends to stay at a place for ten days, should offer full prayers if he wants to stay for ten days at that place only. If he intends to spend, for example, ten days between Najaf and Kufa, or between Tehran and Shamiran, he should offer Qasr prayers.
1347. If a traveler who wants to stay at a place for ten days, he should determine at the very outset, that during the period of ten days, he will travel to surrounding places, and if he determined at the very outset about going out of that place and travel to the surrounding places, even if he do not reaches up to the limit of Tarakhkhus, he should shorten his prayers.
1348. A traveler, who is not determined to stay at a place for ten days, like, if his intention is that he will stay there for ten days if his friend arrives, or if he finds a good house to stay in, he should offer Qasr prayers.
1349. If a traveler has decided to stay at a place for ten days, but at the same time, considers it probable that he may have to leave earlier because of some hindrance, and if that suspicion is not genuine according to the people, he should offer full prayers.
1350. If a traveler knows, for example, that ten days or more remain before the month ends, and decides to stay at a place till the end of the month he should offer full prayers. But if he does not know how many days remain before the end of the month, and simply intends to stay till the end of the month, and even after making his decision could not find out that there is ten days remaining, he should pray Qasr, even if it later turns out to be ten or more days.
1351. If a traveler decides to stay at a place for ten days and abandons the idea before offering one Namaz consisting of four Rak’ats, or becomes undecided whether to stay there or go somewhere else, he should pray Qasr. But, if he abandons the idea of staying there after having offered one Namaz consisting of four Rak’ats, or wavers in his intention, he should offer full prayers as long as he is at that place.
1352. If a person who has determined to stay at a place for ten days, keeps a fast and abandons the idea of staying there after Zuhr, if he has offered one Namaz consisting of four Rak’ats, his fast on that day would be valid, and for as long as he is there, he should offer full prayers. And if he has not offered a Namaz consisting of four Rak’ats, he should offer his Namaz shortened. And as per obligatory precaution, the fast kept by him on that day should be continued and its Qadha be given later and will not fast in the remaining days.
1353. If a traveler who has decided to stay at a place for ten days, abandons the idea, but doubts before changing his intention to stay, whether or not he has offered one Namaz consisting of four Rak’ats, he should offer Qasr prayers. However, as per recommended precaution, he should also offer full prayers.
1354. If a traveler starts prayers with the intention of Qasr, and decides during the prayers that he would stay there for ten days or more, he should offer full prayers consisting of four Rak’ats.
1355. If a traveler who has decided to stay at a place for ten days, changes his mind during his first Namaz consisting of four Rak’ats, and if he has started the third Rak’at, but has not gone into Ruku’, he should sit down, and complete the Namaz in its shortened form and as per precautionary measures, he should offer two Sajdah – e – Sahw for additional Qiyam, and should offer his remaining prayers in shortened form. But if, he has gone into Ruku’, of the third Rak’at, his Namaz will be void. And for as long as he is there, he should pray Qasr.
1356. If a traveler who has decided to stay at a place for ten days, stays there for more than ten days, he should offer full prayers as long as he does not start travelling, and it is not necessary that he should make a fresh intention for staying for further ten days.
1357. A traveler who decides to stay at a place for ten days, should keep the obligatory fast; he may also keep Mustahab fast, and offer Nafila (Mustahab everyday prayers) of Zuhr, ‘Asr and ‘Isha prayers.
1358. If a traveler, who has decided to stay at a place for ten days, if after offering a Namaz of four Rak’ats, wishes to travel less than 4 Farsakh away and to return, and to stay again at his first place for ten days, he should offer full prayers from the time he goes till he returns, and after his return. But if he does not wishes to stay for 10 days after his return, then while going to the place which is less than 4 Farsakh and the time he stays there, he should offer full prayers. And while returning from there and if he has an intention of travelling 8 Farsakh, he should offer shortened prayer. And if he does not have an intention of 8 Farsakh, he should offer full prayers. Hence, like, religious scholars who go to a place for Tabligh (preaching), if after making an intention for staying at a place for 10 days and offering one 4 Rak’at prayers, get invited to a place which is less than 4 Farsakh, and want to travel between the two places for ten days or a month, they should offer full prayers in both places, except if they have to begin a fresh journey, like, on the last day one wants to return to his homeland from the second place, and in this situation after passing
the Tarakhkhus his prayers will be shortened, even if he has to pass through first place, where he was residing.
1359. If a traveler who decides to stay at a place for ten days, after offering Namaz of four Rak’ats, decides to go to another place less than 8 Farsakh away, and to stay there for ten days, he should offer full prayers while going, and at the place where he intends to stay. But, if the place where he wants to go is 8 Farsakh away or more, he should shorten his prayers while going, and if he does not want to stay there for ten days, he should shorten his prayers during the period he stays there also.
1360. If a traveler who has decided to stay at a place for ten days, wishes, after offering Namaz of four Rak’ats, to go to a place which is less than 4 Farsakh away, and is undecided about returning to his first place, or is totally unmindful about it, or he wishes to return, but is uncertain about staying for ten days, or is totally unmindful of staying there for ten days, or travelling from there, he should from the time of his going till returning, and after his return offer full prayers.
1361. If a person decides to stay at a place for ten days, under the impression that his companions wish to stay there for ten days, and after offering Namaz of four Rak’ats, he learns that they have made no such decision, he should offer full prayers as long as he is there, even if he himself gives up the idea of remaining there.
1362. If a traveler after covering the distance of 8 Farsakh stays at a place unexpectedly for thirty days, like, if he remained undecided throughout those thirty days, whether he should stay there or not, he should offer full prayers after thirty days, even it be for a short period. Similarly, if one becomes undecided, whether he should stay there or not, or to continue his journey, before reaching the distance of 8 Farsakh, he should offer his prayers full. But if he becomes undecided, whether to continue the journey or return to his home, if he has traveled 4 Farsakh outward, he should shorten his prayers and if he has traveled less than 4 Farsakh, he should offer full prayers.
1363. If a traveler intends to stay at a place for nine days or less, and if after spending nine days or less, he decides to extend his stay for further nine days or less, till thirty days, he should offer full prayers on the thirty first day.
1364. An undecided traveler will offer full prayers after thirty days, if he stays for all thirty days at one place. If he stays for a part of that period at one place, and the rest at another place, he should offer Qasr prayers even after thirty days.