Its urgent brothers and sisters.

[IbnAdam77]

Assalam 'Alaikum Warahmatullahi Wabarakatuh

I hope this reach you in best of eeman and health. Please advice me on the following three questions which I need to clarify as soon as possible.

1) If a person is planning to go to a Picnic Island with Office Mates on a Friday, is it Wajib for them to pray Jum'ah or will it be permissible to pray Zuhur (without Jum'ah) as they are travellers? Please note that all of them are Muslims although not with same mother tongue.

2) If I travel from my own country to another country which I have my own house, will it be permissible for me to Jam' and Qasr the prayers untill I come to my own country after one day? Or one week? Or one month?

3) If I travel from my own city to some other city where I need to stay in a Guest House or Hotel for one day, one week or one month, will I be considered as a traveller in Islamic Shari'ah? And can I Jam' and Qasr the prayers?

Please try to provide proof in your answers as far as possible.

JazakumAllahu khair all brothers and sisters for your effort to help me. Thank you so much in Advance.

wassalam 'alaikum warahmatullahi wabarakatuh

-brother IbnAdam-

 

[IbnAdam77]

I am waiting still.

 

[Prosperous]

salam.
don't be sad bro.insha Allah brothers and sisters will be able to answer your questions, but I am very sorry i also do not have any authentic answers to give.I'm also looking forward to answers. just be paient my brother.

 

[Abdulhalim]

Jam' and Qasr

Salaam,

If no one can answer your questions, you may log on to www.islam-qa.com and search the topic... am sure, you'll get want you want from there...

If you able to have it, try to share it in this community to benefit others.

Jazakallaho Khair...

 

[BinteShafi]

could we leave Shalat Jumu'ah (Friday praying) when we 're travelling (musafir)?


Praise be to Allaah.

Salaat al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Haneefah, Maalik, al-Shaafa’i and Ahmad… Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (24/178): “The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’aan aloud on a Friday (i.e., during Salat al-Zuhr, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of ‘Arafaah, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafaah even if it had not been a Friday. This mutawaatir report proves that it was a khutbah for the Day of ‘Arafaah, not for Friday.”

From the above we know that Jumu’ah is not obligatory for the traveller, all that he has to do is to pray Zuhr. However, if he prays Jumu’ah with the people of the place he is visiting, this is OK. It says in al-Sharh al-Kabeer (2/154): “Whoever of these people – travellers, slaves and women – attends Jumu’ah, does not have to pray Zuhr, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is OK, as is the case with the sick person. It is preferable for the traveller to attend Jumu’ah, because this is better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the aayah (interpretation of the meaning): “O you who believe! When the call is proclaimed for the Salaah on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allaah, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu’ah 62:9].

We have already stated that the majority of scholars say that generally speaking it is not obligatory. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

 

[BinteShafi]

What is the distance which, once one has set out for it, allows one to shorten the prayer?


The majority of scholars (al-jumhoor) comprising the Maliki's and the Shafiei's and the Hanbali's have taken the opinion that the recognized distance for one who has undertaken its travel in shortening the prayer is four burud (an antiquated unit of distance), which is two average day's travel by heavily-loaded camels (equivalent to 88.7 km in distance). Among what they have quoted as evidence is what was authentically (sahih) narrated by Ibn Omar and Ibn Abbas (may Allah be pleased with them) that they used to shorten the prayers and break fasting at a distance of four BURUD. This quoted distance is approximate and not exactly limited as per the majority of scholars, and thus what is slightly less is exempted as well.

Some scholars including ibn Qadama and Sheikh ul-Islam Ibn Taymiyya and his pupil Ibn ul-Qayyim have taken the opinion that all that is referred to as travel in practice and in language, and requires preparation of provisions as well as rest and similar things, falls under the licenses of shari'a such as the shortening of the prayer and breaking the fast of Ramadan. Their pretext and justification is the generalization in the wording referring to the shortening of the prayer as it appears in the Qur'an and sunnah, as in the example of surat al-Nisaa', verses 4:101-102:

"When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers may attack you: for the unbelievers are unto you open enemies. When you (O Messenger) are with them, and stand to lead them in prayer, let one party of them stand up (in prayer) with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear. And let the other party come up - which has not yet prayed - and let them pray with you, taking all precautions, and bearing arms: the Unbelievers wish, if you were careless of your arms and your baggage, to assault you in a single rush. But there is no blame on you if you put away your arms because of the inconvenience of rain or because you are ill; but take (every) precaution for yourselves. For the unbelievers Allah has prepared a humiliating punishment."

And in the following hadith:

Al-Tirmidhi, hadith 2960: Ya'la bin Umayyah said: I said to 'Umar ibn al-Khattaab "Verily Allaah has said '… if you shorten your prayers, for fear the unbelievers may attack you…' and now the people feel secure." 'Umar said, "[Indeed] I wondered the same thing you are wondering, so I mentioned it to the Prophet (peace be upon him) and he said '[It is] a charity that Allaah has bestowed upon you so accept His charity.' " (Abu 'Isa said this hadith is hasan sahih.)

Al-Tirmidhi, hadith 453: Umayyah ibn Abdullah ibn Khaalid ibn Asid said to Ibn 'Umar, "How can you shorten the prayer when Allaah the Almighty has said, 'there is no blame on you if you shorten your prayers, for fear…' ," so Ibn 'Umar said, "O son of my brother, verily the Prophet (peace be upon him) came to us when we were misguided, so he taught us, and among what he taught us was that Allaah the Almighty has ordered us to pray two raka'a during travel." (Al-Shu'aithiy said that al-Zuhriy used to relate this hadith via Abdullah ibn Abu Bakr.)

The ayah expresses the permission for shortening the prayer for one who travels without specifically restricting the distance. Thus the Qur'an and sunnah mention "travel" and do not differentiate a particular travel from another, and as such if one travels via air for one hour without any burden or hardship it would be permissible for him or her to shorten the prayer and break the mandatory fast. In fact, this is the most viable opinion, unless for a particularly case there is confusion as to whether it is commonly regarded as travel or not, in which case one falls back to the opinion of the majority of scholars (al-jumhoor) (regarding the minimum required distance).



Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

 

[IbnAdam77]

salam.
don't be sad bro.insha Allah brothers and sisters will be able to answer your questions, but I am very sorry i also do not have any authentic answers to give.I'm also looking forward to answers. just be paient my brother.

wa'alaikumussalam warahmatullah sister

Thank you very much for your kind reply. Also thank you so much for trying to find an answer for my Questions. Yeah sister Alhamdhulillah I am a patient person in most of the situations I have faced and will be trying hard to be so in future too.

Salaam,

If no one can answer your questions, you may log on to www.islam-qa.com and search the topic... am sure, you'll get want you want from there...

If you able to have it, try to share it in this community to benefit others.

Jazakallaho Khair...

wa'alaikumussalam warahmatullah brother

Yeah that is a great idea and inshaAllah I will be asking my Questions on that site and will surely share with you any answers I get. Because I dont think there is answer for these Questions (not exact questions though). Thank you for helping me.

could we leave Shalat Jumu'ah (Friday praying) when we 're travelling (musafir)?


Praise be to Allaah.

Salaat al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Haneefah, Maalik, al-Shaafa’i and Ahmad… Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa (24/178): “The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allaah (peace and blessings of Allaah be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’aan aloud on a Friday (i.e., during Salat al-Zuhr, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of ‘Arafaah, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafaah even if it had not been a Friday. This mutawaatir report proves that it was a khutbah for the Day of ‘Arafaah, not for Friday.”

From the above we know that Jumu’ah is not obligatory for the traveller, all that he has to do is to pray Zuhr. However, if he prays Jumu’ah with the people of the place he is visiting, this is OK. It says in al-Sharh al-Kabeer (2/154): “Whoever of these people – travellers, slaves and women – attends Jumu’ah, does not have to pray Zuhr, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is OK, as is the case with the sick person. It is preferable for the traveller to attend Jumu’ah, because this is better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the aayah (interpretation of the meaning): “O you who believe! When the call is proclaimed for the Salaah on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allaah, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu’ah 62:9].

We have already stated that the majority of scholars say that generally speaking it is not obligatory. And Allaah knows best.


Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

What is the distance which, once one has set out for it, allows one to shorten the prayer?


The majority of scholars (al-jumhoor) comprising the Maliki's and the Shafiei's and the Hanbali's have taken the opinion that the recognized distance for one who has undertaken its travel in shortening the prayer is four burud (an antiquated unit of distance), which is two average day's travel by heavily-loaded camels (equivalent to 88.7 km in distance). Among what they have quoted as evidence is what was authentically (sahih) narrated by Ibn Omar and Ibn Abbas (may Allah be pleased with them) that they used to shorten the prayers and break fasting at a distance of four BURUD. This quoted distance is approximate and not exactly limited as per the majority of scholars, and thus what is slightly less is exempted as well.

Some scholars including ibn Qadama and Sheikh ul-Islam Ibn Taymiyya and his pupil Ibn ul-Qayyim have taken the opinion that all that is referred to as travel in practice and in language, and requires preparation of provisions as well as rest and similar things, falls under the licenses of shari'a such as the shortening of the prayer and breaking the fast of Ramadan. Their pretext and justification is the generalization in the wording referring to the shortening of the prayer as it appears in the Qur'an and sunnah, as in the example of surat al-Nisaa', verses 4:101-102:

"When you travel through the earth, there is no blame on you if you shorten your prayers, for fear the unbelievers may attack you: for the unbelievers are unto you open enemies. When you (O Messenger) are with them, and stand to lead them in prayer, let one party of them stand up (in prayer) with you taking their arms with them; when they finish their prostrations, let them take their positions in the rear. And let the other party come up - which has not yet prayed - and let them pray with you, taking all precautions, and bearing arms: the Unbelievers wish, if you were careless of your arms and your baggage, to assault you in a single rush. But there is no blame on you if you put away your arms because of the inconvenience of rain or because you are ill; but take (every) precaution for yourselves. For the unbelievers Allah has prepared a humiliating punishment."

And in the following hadith:

Al-Tirmidhi, hadith 2960: Ya'la bin Umayyah said: I said to 'Umar ibn al-Khattaab "Verily Allaah has said '… if you shorten your prayers, for fear the unbelievers may attack you…' and now the people feel secure." 'Umar said, "[Indeed] I wondered the same thing you are wondering, so I mentioned it to the Prophet (peace be upon him) and he said '[It is] a charity that Allaah has bestowed upon you so accept His charity.' " (Abu 'Isa said this hadith is hasan sahih.)

Al-Tirmidhi, hadith 453: Umayyah ibn Abdullah ibn Khaalid ibn Asid said to Ibn 'Umar, "How can you shorten the prayer when Allaah the Almighty has said, 'there is no blame on you if you shorten your prayers, for fear…' ," so Ibn 'Umar said, "O son of my brother, verily the Prophet (peace be upon him) came to us when we were misguided, so he taught us, and among what he taught us was that Allaah the Almighty has ordered us to pray two raka'a during travel." (Al-Shu'aithiy said that al-Zuhriy used to relate this hadith via Abdullah ibn Abu Bakr.)

The ayah expresses the permission for shortening the prayer for one who travels without specifically restricting the distance. Thus the Qur'an and sunnah mention "travel" and do not differentiate a particular travel from another, and as such if one travels via air for one hour without any burden or hardship it would be permissible for him or her to shorten the prayer and break the mandatory fast. In fact, this is the most viable opinion, unless for a particularly case there is confusion as to whether it is commonly regarded as travel or not, in which case one falls back to the opinion of the majority of scholars (al-jumhoor) (regarding the minimum required distance).



Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

wa'alaikumussalam warahmatullahi wabarakatuh sister

That helped to find some answers that I need. The Questions are based on "whether I will be considered as a traveller in those situations and if so, for how long". I would like to thank you so much for spending your valuable time to find answers for my Questions.


What I am not sure is whether a person who is on his Journey until he reach his destination will be a traveller or a person who is on his Journey until he returns to his home will be a traveller in Islamic Shari'ah.

I hope I will be able to get an answer soon.

wassalam

-brother IbnAdam-

 

[IbnAdam77]

The provision for combining (Jam`) and shortening (Qasr) of prayers is not for traveling per se but for the state of traveling (`Ala Safar). That is, you are allowed to combine and shorten prayers until you settle down because until then you are in a state of travel. The feeling of settling down differs from one person to the next and depends on circumstances. Therefore it is up to you and your level of observance (Wara`). God knows best.

The wisdom behind combining and shortening of the prayers is to ensure that they are not missed in the midst of all the details a person in the state of traveling has to keep track of. In that state, a person could have a jet lag, for instance, that keeps him up at night when no obligatory prayer is required but he will be sleepy all day long when all regular prayers are to be offered!

JazakAllah khair brother for your help. I will be very much appreciated to know any Daleel regarding this matter, so that it will be solid to act upon.

Thank you so much.

 

[IbnAdam77]

It is the lack of evidence to the contrary, brother, that is the daleel The opinions of the scholars differ a great deal, which in itself tells you that the matter is a judgment call. Al-Bukhaari reported that Ibn Abbaas narrated that the prophet, peace be upon him, stayed nineteen days in Mecca shortening the prayer. Ahmad ibn Hanbal reported in his Musnad that the prophet stayed in Tabook twenty days shortening the prayer.

Like I said, the issue at hand is the state of travel, not the travel itself.

BTW, the scholars agree that "travel" means leaving home. Period. No minimum distance though some scholars tried to specify a minimum distance but there's no evidence to support that there is such a minimum.

JazakAllah khair brother. Now I got proof for your answer and it helped me a lot. May Allah (swt) bless you with more knowledge and make it a way for you to enter Jannah. Amiin.

wassalam

-brother IbnAdam-