and Sufyan al-Thawri held that he should complete the prayer if he decides to stay for fifteen days. Ibadhi opinion is based on the practice of a number of the Companions, such as Ibn Umar who is reported to have stayed in Adharbaijan for six months, or, according to another narration, seventeen months, praying short prayers. It is also reported from Ibrahim al-Nakhai that Alqamah b. Qais, the Companion of Ibn Mas'ud, stayed in Khuwarizm for two years praying short prayers, and that the Companion Sad b. Abi Waqqas, with a number of the Prophet's Companions, stayed in al-Qadisiyah for a long time praying the shortened form of the prayers. Jitali pointed out that the cause of the difference in this matter was due to the fact that the Prophet did not fix a time limit for that.139

II) FASTING (AL-SAWM):

The main point of difference on this subject is on the major ritual purity in relation to fasting. Ibadhis held that major ritual purity is necessary for fasting as it is for praying. Their attitude is based on the Traditions reported from both Abu Hurairah and al-Fadl b. Abbas that the Prophet said, "Whosoever gets up in the morning in the state of major ritual impurity has broken his fasting."140 Ibadhis reported that their predecessors in this attitude were Abu Hurairah, Tawus, Urwah b. al-Zubair, and Ibrahim al-Nakha'i. All other Islamic schools held that avoidance of major ritual impurity is not necessary in the case of fasting, and to neglect it until morning does not affect the fasting. Their attitude is based on Traditions reported from A'ishah and Umm Salamah, that the Prophet got up in the morning in a state of major ritual impurity caused by sexual intercourse and not by a dream, and he fasted.141 Accordingly, they held that the neglect of the performance of major ritual ablution during Ramadhan up to midday prayer (zuhr) does not affect fasting, for it is necessary only for prayers and not for fasting.

Ibadhis argued in support of their view that the sayings of the Prophet overruled his actions. With regard to the traditions reported from A'ishah and Umm Salamah concerning his action in this case, it is possible that it was a special act for the Prophet, or he had forgotten, or been asleep. But the traditions reported from him, through Abu Hurairah and al-Fadl b. Abbas, show a clear decision and do not leave room for any speculation.142

Another point which distinguishes the Ibadhi school in the matter of fasting is the effect of moral (manawi) sins on fasting. They held that all grave sins cause breaking of the fast. This view is derived by analogical reasoning based on the tradition of the Prophet that slander (ghaibah) breaks both fasting and minor ritual ablution (wudu).143 Accordingly, telling lies, calumny (namimah), perjury and similar sins break the fast.144