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The place where a person is settled or where he has
settled his home is called a Watan (home). There are three kinds of
watans in Hanafi Madhhab [1]. The first one,
Watan-i asli, one’s real home, is the place where the person was
born or got married or where he established his home with the
intention of living there permanently. If he intends to leave the
place years later or when something he expects happens, he has not
settled there even if he lives there for years. If a person gets
married at a place without intending to stay there even for fifteen
days, that place becomes his watan-i asli. He becomes settled there.
When a person who has wives from two different cities goes to one of
those cities, it becomes his watan-i asli. He becomes settled in those
cities. If his wife dies, that place is no longer his (real home),
even if he has houses or land there. The second watan is called
Watan-i iqamat, transient home. A place where one intends to stay
continuously for fifteen days or more in Hanafi and for four days or
more in Shafi’i and Maliki, excluding the days of arrival and
departure, and then leave, is called a Transient home.
The third kind of home, Watan-i sukna, is the place where one has
stopped, intended to stay less than fifteen days, or where one has
lived for years though one may have intended to leave there a day
after one’s arrival. A safari person must always perform two
rak’ats [2] of the fard prayers in the watan-i sukna. If a person
arriving in a city or a village intends to stay there ten days and if
after ten days he intends again to stay there seven days longer, he
does not become settled.
Being in one’s watan-i iqamat
or watan-i sukna does not invalidate one’s watan-i asli. Setting out
for a journey does not invalidate one’s watan-i asli, either. Being
in a watan-i sukna does not invalidate one’s watan-i iqamat. But it
invalidates one’s former watan-i sukna.
GLOSSARY:
[1]
Madhhab: all of what a profound ‘alim of (especially) Fiqh (usually
one of the four-Hanafi, Shafi’i, Maliki, Hanbali) or iman (one of
the two, namely Ash-ari, Maturidi) communicated. [2] rak’a: unit
of salat. the series of reciting and the acts of standing, bowing and
prostration (and sitting) in salat, which consists of at least two and
at most (for fard salats) four rak’as.
