THE PRAYER OF A TRAVELER

[Abu Sarah]

THE PRAYER OF A TRAVELER

Taken from "A Summary of Islamic Jurisprudence" by Sheikh Salih Al-Fawzan , Vol 1 , pg 238 - 241​

A traveler is one of the excused persons for it is permissible for him to shorten the prayer consisting of four rak'ahs ( units of prayer ) to only two rak'ahs as stated in the Noble Qur'an, the Sunnah (Prophetic Tradition ) , and the consensus of Muslim scholars. Allah , Exalted be He , says:

"And when you travel throughout the land , there is no blame upon you for the shortening prayer .." (Qur'an : An-Nisa:101 )

Moreover , the Prophet (Peace be upon him) performed only shortened prayers on his journeys [1]. Furthermore , on journeys , shortening the prayer is better than completing it according to the majority of scholars . It is narrated in the Two Sahihs that Aishah (may Allah be pleased with her ) said :

"When the prayer was enjoined ( by Allah ) , it was two rak'ahs (units of prayer ) only ( in every prayer ) both when in residence or on a journey . Then the prayers performed on journey remained the same , but ( the rak'ahs of ) the prayer for non-travelers were increased." [2]

Umar (may Allah be pleased with him ) said:

"The prayer performed on journeys is of two rak'ahs . This is the complete prayer without shortening." [3]

A Muslim on a journey is to start shortening the prayer as soon as he leaves his town or city as Allah permits the shortening of prayer for those who travel through the land . Before leaving his town, a Muslim is not legally considered a traveler through the land (and hence he is not permitted to shorten the prayer ) . The Prophet ( Peace be upon him ) used to shorten the prayer as soon as he left his hometown . So, if a person does not travel from the residential land , he is not considered a traveler.

A traveler is permitted to shorten the prayer even if he frequently travels , as in the case of a mail carrier or a taxi driver who spends most of his time on the way between towns.

It is permissible for a traveler to combine the Zuhr prayer and the Asr ( Afternoon ) prayer at the due time of either of them , and, likewise , to combine the Maghrib ( sunset ) prayer and the Isha ( night ) prayer at the due time of either of them . That is because what makes it permissible for the traveler to shorten prayer makes it permissible for him to combine prayers as well .

However , shortening prayer is a temporary permission valid when there is a necessity , as in the case when traveler is in haste on his journey.

Mu'adh ( may Allah be pleased with him ) narrated :

" on the Battle of Tabuk , when the Prophet (Peace be upon him) had gone forth before the Sun passed the meridian , he would delay the Zuhar prayer and combine it with the Asr prayer , performing them together . But when he proceeded after the sun had passed the meridian , he would perform the Zuhr and the Asr prayers ( at the time of the Zuhr ) and then he would proceed. ( He acted similarly for the Maghrib prayer. ) When the sun had set before he proceeded , he would delay the Maghrib prayer and combine it with the Isha prayer , performing them together . But when he proceeded after sunset , he would perform the Isha prayer and the Maghrib prayer at the time of the Maghrib prayer ".

( Related by Ahmad and At-Tirmidhi ) [4]

When a traveler stops on his journey , to take a rest , it is better for him to perform each prayer shortened at its due time , not to combine prayers . If it is difficult for a Muslim patient to perform each prayer at its due time , then he is permitted to combine the Zuhr prayer and the Asr prayer ( at the duetime of either of them ), and to combine the Maghrib prayer and the Isha prayer ( at the due time of either of them ).

Shaykhul - Islam Ibn Taymiyah said :

"Allah has ordained shortening of prayer to remove difficulties and make things easy for the Muslim nation . So , a Muslim is permitted to combine prayers when necessary . All hadiths (related to this matter ) imply that it is permissible to combine two prayers at the due time of either of them in order to remove any possible hardship caused to the Prophet 's nation. Thus , it is permissible to combine prayers if it is to cause hardship if not done. This proves that it is permossible with greater reason for a Muslim patient to comine ( two ) prayers at the due time of either of them as long as it is difficult for him to perform each prayer at its due time . " [5]

Ibn Taymiyah also said :

" Patients can combine the prayer according to the Sunnah for it is narrated in two hadiths that the Prophet ( Peace be upon him ) ordered a mustahadah [6] to combine the prayer . "[7]

By means of analogical deduction with the case a mustahadah , the combining of prayer is permitted for every Muslim who cannot purity for every prayer, such as those inflicted with enuresis , a continuously bleeding wound , or a permanent nosebleed .

The Prophet ( Peace be upon him ) said to Hamnah Bint Jahsh when she asked him about istihadah [8] ( vaginal bleeding other than menstruation ) :

"...But if you are strong enough to delay the Zuhr prayer and advance the Asr prayer ,to wash , and then combine the Zuhr and the Asr prayers; (and ) to delay the Maghrib prayer and advance the Isha prayer , to wash , and then combine the two prayers, do so ."

( Related by Ahmad , Abu Dawud , and At-Tirmidhi and deemed sahih ( authentic) by the latter ) [9]

It is permissible to combine the Maghrib prayer and the Isha prayer , in particular , if there is rain that wets clothes and causes difficulty ( for those who go to the mosque ). The Prophet ( Peace be upon him ) combined the Maghrib prayer and the Isha prayer in a rainy night [10] , and so did Abu Bakr and Umar afterwards [11].

Shaykul - Islam Ibn Taymiyah ( may Allah have mercy on him ) said :

" According to the soundest view of scholars , it is permissible for a Muslim to combine prayers because of mud or strong cold wind in a dark night , even if it has stopped raining . This is more incumbent than performing each prayer at its due time at home . Moreover, to abandon combining congregational prayers in mosque to perform prayer at home is a bid'ah ( a matter innovated in religion ) that contradicts the Sunnah ( Prophetic tradition ) . It is an act of the Sunnah to perform the Five ( obligatory ) prayers in congregation in the mosque , and this is more due , according to the unanimous agreement of Muslims , than performing prayers at home. In addition, congregational prayer combined in the mosque is more due than performing prayers at home individually, according to the unanimous agreement of the scholars who maintain the aforementioned permissibility to combine prayers ( due to bad weather ) , such as Malik , Ash-Shafi'i and Ahmad . [12]


It is better for one permitted to combine prayers to combine them according to what suits his / her situation most. On the day of ' Arafah , it is better ( for the pilgrims ) to combine the Zuhr prayer and the Asr prayer at the time of the former [13], but in Muzdalifah , it is better ( for the pilgrims ) to combine the Maghrib prayer and the Isha prayer at the time of the latter , according to what the Prophet (Peace be upon him) did ( in his Hajj )[14] . On the day of Arafah , pilgrims combine the Zuhr and the Asr prayers at the time of the former in order to continue staying at ' Arafah mount (without interruption), but in Muzdalifah, they combine the Maghrib and the Isha prayers at the time of the latter to continue moving toward Muzdalifah.

In general , it is an act of the Sunnah for pilgrims to combine prayers on the Day of Arafah and in Muzdalifah but in circumstances other than that , it is permissible when necessary . However , when there is no necessity , it is better for a traveller to perform each prayer at its due time . During the days of his Hajj , the Prophet (Peace be upon him) combined prayers only on the Day of ' Arafah and in Muzdalifah , but he (Peace be upon him) did not combine prayers in Mina because he was to stay there . So the Prophet (Peace be upon him) used to combine prayers only when he was in a hurry on a journey . We invoke Allah to guide us to useful knowledge and good deeds .

End Notes:

[1] Ad-Dara qutni ( 2275 , 2276) [2/168] and Al-Bayhaqi [3/141]

[2] Al-Bukhari (350) [1/601] and Muslim (1568) [3/199]

[3] An-Nasai (1419) [2/123] and Ibn Majah (1036) [1/556]

[4] Abu Dawud (1208) [2/10] and At-Tirmidhi (552) [2/438]

[5] See: Majmu 'ul Fatawa (26/64)

[6] Mustahadah: A woman in a state of istihadah (i.e a woman having vaginal bleeding other than menstruation)

[7] See : Majmu 'ul Fatawa (24/72,74)

[8] Istihadah: Vaginal bleeding other than menstruation

[9] Ahmad [6/381,382,439-440] and At-Tirmidhi (128) [1/221]

[10] Al-Bukhari (543) and Muslim (705)

[11] 'Abdur-Razzaq in his Musannaf (4440) [2/556]

[12] See: Majmu 'ul Fatawa (24/38,29)

[13] Muslim (2941) [4/402]

[14] Al-Bukhari (1674) [3/660] and Muslim (309) [5/38]

 

[ilyas_eh]

Assalaamu alaykkum, I missed your posts like these very much. Alhamdulillah, you are posting again.

I have some doubts..

...
However , shortening prayer is a temporary permission valid when there is a necessity , as in the case when traveler is in haste on his journey.

Shouldn't it be "combining prayers" which has temporary permission? Because what was written following that sentence explain combining the prayers, not shortening the prayers. Please correct me if i am wrong.

Secondly, How is combining of prayers performed, for example if I'm combining Dhuhr with `Asr at the time of `Asr, do i pray only two rak`ah or perform two rakah of Dhuhr first and then two rakah of Asr? Can anyone explain? Jazak Allahu khyir.

 

[friend263]

THE PRAYER OF A TRAVELER

Taken from "A Summary of Islamic Jurisprudence" by Sheikh Salih Al-Fawzan , Vol 1 , pg 238 - 241​

A traveler is one of the excused persons for it is permissible for him to shorten the prayer consisting of four rak'ahs ( units of prayer ) to only two rak'ahs as stated in the Noble Qur'an, the Sunnah (Prophetic Tradition ) , and the consensus of Muslim scholars. Allah , Exalted be He , says:

"And when you travel throughout the land , there is no blame upon you for the shortening prayer .." (Qur'an : An-Nisa:101 )

Moreover , the Prophet (Peace be upon him) performed only shortened prayers on his journeys [1]. Furthermore , on journeys , shortening the prayer is better than completing it according to the majority of scholars . It is narrated in the Two Sahihs that Aishah (may Allah be pleased with her ) said :

"When the prayer was enjoined ( by Allah ) , it was two rak'ahs (units of prayer ) only ( in every prayer ) both when in residence or on a journey . Then the prayers performed on journey remained the same , but ( the rak'ahs of ) the prayer for non-travelers were increased." [2]

Umar (may Allah be pleased with him ) said:

"The prayer performed on journeys is of two rak'ahs . This is the complete prayer without shortening." [3]

A Muslim on a journey is to start shortening the prayer as soon as he leaves his town or city as Allah permits the shortening of prayer for those who travel through the land . Before leaving his town, a Muslim is not legally considered a traveler through the land (and hence he is not permitted to shorten the prayer ) . The Prophet ( Peace be upon him ) used to shorten the prayer as soon as he left his hometown . So, if a person does not travel from the residential land , he is not considered a traveler.

A traveler is permitted to shorten the prayer even if he frequently travels , as in the case of a mail carrier or a taxi driver who spends most of his time on the way between towns.

It is permissible for a traveler to combine the Zuhr prayer and the Asr ( Afternoon ) prayer at the due time of either of them , and, likewise , to combine the Maghrib ( sunset ) prayer and the Isha ( night ) prayer at the due time of either of them . That is because what makes it permissible for the traveler to shorten prayer makes it permissible for him to combine prayers as well .

However , shortening prayer is a temporary permission valid when there is a necessity , as in the case when traveler is in haste on his journey.

Mu'adh ( may Allah be pleased with him ) narrated :

" on the Battle of Tabuk , when the Prophet (Peace be upon him) had gone forth before the Sun passed the meridian , he would delay the Zuhar prayer and combine it with the Asr prayer , performing them together . But when he proceeded after the sun had passed the meridian , he would perform the Zuhr and the Asr prayers ( at the time of the Zuhr ) and then he would proceed. ( He acted similarly for the Maghrib prayer. ) When the sun had set before he proceeded , he would delay the Maghrib prayer and combine it with the Isha prayer , performing them together . But when he proceeded after sunset , he would perform the Isha prayer and the Maghrib prayer at the time of the Maghrib prayer ".

( Related by Ahmad and At-Tirmidhi ) [4]

When a traveler stops on his journey , to take a rest , it is better for him to perform each prayer shortened at its due time , not to combine prayers . If it is difficult for a Muslim patient to perform each prayer at its due time , then he is permitted to combine the Zuhr prayer and the Asr prayer ( at the duetime of either of them ), and to combine the Maghrib prayer and the Isha prayer ( at the due time of either of them ).

Shaykhul - Islam Ibn Taymiyah said :

"Allah has ordained shortening of prayer to remove difficulties and make things easy for the Muslim nation . So , a Muslim is permitted to combine prayers when necessary . All hadiths (related to this matter ) imply that it is permissible to combine two prayers at the due time of either of them in order to remove any possible hardship caused to the Prophet 's nation. Thus , it is permissible to combine prayers if it is to cause hardship if not done. This proves that it is permossible with greater reason for a Muslim patient to comine ( two ) prayers at the due time of either of them as long as it is difficult for him to perform each prayer at its due time . " [5]

Ibn Taymiyah also said :

" Patients can combine the prayer according to the Sunnah for it is narrated in two hadiths that the Prophet ( Peace be upon him ) ordered a mustahadah [6] to combine the prayer . "[7]

By means of analogical deduction with the case a mustahadah , the combining of prayer is permitted for every Muslim who cannot purity for every prayer, such as those inflicted with enuresis , a continuously bleeding wound , or a permanent nosebleed .

The Prophet ( Peace be upon him ) said to Hamnah Bint Jahsh when she asked him about istihadah [8] ( vaginal bleeding other than menstruation ) :

"...But if you are strong enough to delay the Zuhr prayer and advance the Asr prayer ,to wash , and then combine the Zuhr and the Asr prayers; (and ) to delay the Maghrib prayer and advance the Isha prayer , to wash , and then combine the two prayers, do so ."

( Related by Ahmad , Abu Dawud , and At-Tirmidhi and deemed sahih ( authentic) by the latter ) [9]

It is permissible to combine the Maghrib prayer and the Isha prayer , in particular , if there is rain that wets clothes and causes difficulty ( for those who go to the mosque ). The Prophet ( Peace be upon him ) combined the Maghrib prayer and the Isha prayer in a rainy night [10] , and so did Abu Bakr and Umar afterwards [11].

Shaykul - Islam Ibn Taymiyah ( may Allah have mercy on him ) said :

" According to the soundest view of scholars , it is permissible for a Muslim to combine prayers because of mud or strong cold wind in a dark night , even if it has stopped raining . This is more incumbent than performing each prayer at its due time at home . Moreover, to abandon combining congregational prayers in mosque to perform prayer at home is a bid'ah ( a matter innovated in religion ) that contradicts the Sunnah ( Prophetic tradition ) . It is an act of the Sunnah to perform the Five ( obligatory ) prayers in congregation in the mosque , and this is more due , according to the unanimous agreement of Muslims , than performing prayers at home. In addition, congregational prayer combined in the mosque is more due than performing prayers at home individually, according to the unanimous agreement of the scholars who maintain the aforementioned permissibility to combine prayers ( due to bad weather ) , such as Malik , Ash-Shafi'i and Ahmad . [12]


It is better for one permitted to combine prayers to combine them according to what suits his / her situation most. On the day of ' Arafah , it is better ( for the pilgrims ) to combine the Zuhr prayer and the Asr prayer at the time of the former [13], but in Muzdalifah , it is better ( for the pilgrims ) to combine the Maghrib prayer and the Isha prayer at the time of the latter , according to what the Prophet (Peace be upon him) did ( in his Hajj )[14] . On the day of Arafah , pilgrims combine the Zuhr and the Asr prayers at the time of the former in order to continue staying at ' Arafah mount (without interruption), but in Muzdalifah, they combine the Maghrib and the Isha prayers at the time of the latter to continue moving toward Muzdalifah.

In general , it is an act of the Sunnah for pilgrims to combine prayers on the Day of Arafah and in Muzdalifah but in circumstances other than that , it is permissible when necessary . However , when there is no necessity , it is better for a traveller to perform each prayer at its due time . During the days of his Hajj , the Prophet (Peace be upon him) combined prayers only on the Day of ' Arafah and in Muzdalifah , but he (Peace be upon him) did not combine prayers in Mina because he was to stay there . So the Prophet (Peace be upon him) used to combine prayers only when he was in a hurry on a journey . We invoke Allah to guide us to useful knowledge and good deeds .

End Notes:

[1] Ad-Dara qutni ( 2275 , 2276) [2/168] and Al-Bayhaqi [3/141]

[2] Al-Bukhari (350) [1/601] and Muslim (1568) [3/199]

[3] An-Nasai (1419) [2/123] and Ibn Majah (1036) [1/556]

[4] Abu Dawud (1208) [2/10] and At-Tirmidhi (552) [2/438]

[5] See: Majmu 'ul Fatawa (26/64)

[6] Mustahadah: A woman in a state of istihadah (i.e a woman having vaginal bleeding other than menstruation)

[7] See : Majmu 'ul Fatawa (24/72,74)

[8] Istihadah: Vaginal bleeding other than menstruation

[9] Ahmad [6/381,382,439-440] and At-Tirmidhi (128) [1/221]

[10] Al-Bukhari (543) and Muslim (705)

[11] 'Abdur-Razzaq in his Musannaf (4440) [2/556]

[12] See: Majmu 'ul Fatawa (24/38,29)

[13] Muslim (2941) [4/402]

[14] Al-Bukhari (1674) [3/660] and Muslim (309) [5/38]

I am going to travel tomorrow inshaallah for 10 days in which 4days will be in train so can i pray in a running train by sitting at the same place?? Also i would not be able to know the qibla so where should i face?? And i also wnated to know that it is written i can pray two rakah i didint understood it what does this mean??/ Does that mean i can pray only 2 rakah as my fard rakah for my 5times salah?? And what about the remaining time i mean how should i pray after reaching to the distined place sholud i pray all the rakah or just the fard tilll the time i come back home??? Please answer as this is urgent

 

[strive-may-i]

I hope you are still around. There are quite a few points to be aware of, and if this is your first time, you will have more questions following.

1. If you fear the time for obligatory salaat, will pass before train reaches destination/ halts , then one can offer the obligatory salaat while train is in motion. The condition for Obligatory salaat is one should stand facing Qiblah, and be able to prostrate ..e., do it the proper way. If not, you can do it the best possible way you can, so as to not miss the fard salaat. The general rule is pray standing; cannot then sitting; cannot then laying on side; cannot lay on back. The reason could be physical inability or say lack of space while travelling.If you know that the train has hit a stretch where the directions wont change drastically, then you can offer salaat in that stretch.
Knowing Qiblah is considered a must. One opinion is that during Fard Salaat the direction should not change. Another opinion is, start the salaat when you are aligned to Qiblah's direction, and during your salaat if the vehicle changes direction, then its fine.

2. Next, while travelling happens during Zuhr and Asar, you can join with Asar (its a better thing to do ), it comes with its own conditions. While travelling is during Magrib and Isha, you can join with Isha (its a better thing to do), it comes with its own conditions.

3. Nope 2 rakaath wont be a replacement for the 5 times a day prayer!

4. One opinion is that traveller should not shorten the prayers when you have the time/facility to offer the full prayers.Say when you have halted in a destination.

This is my understanding. I think you will have to understand the real motive behind these provisions... If I get the links, I will post it, after reading them

 

[strive-may-i]

Ruling on shortening prayers whilst travelling

NOTE: From what I know shortening the prayers. Length of travel matters, if its beyond certain days, its not recommended.

From : http://islamqa.com/en/ref/82751
Ruling on shortening prayers whilst travelling

Is it permissible for a person to pray sometimes as resident, i.e. as if he is at home, not shortening or joining of prayers; and to shorten and join prayers together at other times? Or should he be obliged with one opinion only?.

Praise be to Allaah.
Firstly:
With regard to shortening prayers when travelling, this is a confirmed Sunnah (Sunnah mu’akkadah) which should not be forsaken. The Prophet (peace and blessings of Allaah be upon him) shortened prayers during all his journeys, and it is not proven that he offered the prayers in full whilst travelling.

This has been discussed in the answer to question no. 111894.

But praying in congregation is obligatory for the traveller just as it is obligatory for the non-traveller, and he should not forsake the jamaa’ah (congregation) in order to shorten his prayer, rather he should pray with the congregation, and if the imam offers the prayer in full, then he should offer the prayer in full behind him.

Secondly:
With regard to the traveller joining two prayers, this is permissible, but it is better not to join them unless there is some difficulty in offering each prayer at its own time.

Based on that, the ruling on shortening and joining prayers for the traveller is not one and the same. Shortening the prayers is a confirmed Sunnah for all travellers, whereas joining the prayers is permissible but is not Sunnah, but it may be Sunnah and mustahabb if there is some difficulty involved in not doing it.

In the Sunnah, this is indicated by the fact that the Prophet (peace and blessings of Allaah be upon him) shortened his prayers on all his journeys, which indicates that the Sunnah for the traveller is to shorten his prayers. As for joining prayers, it is proven that he (peace and blessings of Allaah be upon him) joined prayers when travelling, and it is also proven that he did not join prayers, which indicates that joining prayers is not a recommended Sunnah for all travellers.

To sum up:
The traveller does not have the choice between shortening or not shortening his prayers; rather it is confirmed that he should shorten his prayers, unless he is praying behind an imam who is offering the prayer in full, in which case he should offer the prayer in full behind him.

As for joining prayers, the traveller has the choice: he may join them or not join them, or he may join them sometimes and not at other times. It is permissible but is not mustahabb, but joining prayers is mustahabb for the traveller if he needs to do that.

And Allaah knows best.

Islam Q&A

 

[strive-may-i]

How to Shorten and join?

Excerpt:

The apparent meaning of the hadeeth of Abu Juhayfah which is proven in al-Saheehayn: that the Prophet (peace and blessings of Allaah be upon him) made a stop in al-Abtah during the Farewell Pilgrimage, and he came out one day wearing a red hullah (suit) and led the people in praying Zuhr with two rak’ahs and ‘Asr with two rak’ahs. They said that the apparent meaning of this hadeeth is that these two prayers were joined.​

From : http://islamqa.com/en/ref/47643
Can a person who travels and stays somewhere for one day join and shorten his prayers?

I went with my father on a trip and we stayed for one day then we came back. During this day, could we join and shorten our prayers, or should we shorten them without joining them?.

Praise be to Allaah.
Firstly:
The scholars (may Allaah have mercy on them) differed concerning the length of stay during which a traveller might shorten his prayers and if he stays longer than that he must offer the prayers in full. There are many different opinions. The four madhhabs say that if the traveller’s stay does not exceed three days, then he may avail himself of the concession granted to travellers.

Ibn Rushd said:
With regard to the differences of opinion concerning the period of stay in a place during which it is permissible for a traveller to shorten his prayers, there is a great deal of difference. Abu ‘Umar – meaning Ibn ‘Abd al-Barr – narrated approximately eleven different views, but the most well known views are those of the well known fuqaha’, among whom there are three opinions:

1- The view of Maalik and al-Shaafa’i, which is that if the traveller decides to stay for four days, he should offer the prayers in full.
2- The view of Abu Haneefah and Sufyaan al-Thawri, which is that if he decides to stay for fifteen days, he should offer the prayers in full.
3- The view of Ahmad and Dawood, which is that if he decides to stay for more than four days he should offer the prayers in full.
The reason for this difference of opinion is that it is a matter concerning which sharee’ah is silent and using analogy is regarded as a weak method by all. Hence all of these scholars tried to quote as evidence for their views different scenarios which were narrated from the Prophet (peace and blessings of Allaah be upon him), in which he stayed in a place and shortened his prayers or he applied the ruling of travel to a situation.
Bidaayat al-Mujtahid, 1/122, 123

Based on this, the case asked about here, which is that of a traveller who stays in a place for one day, does not fall into the area concerning which there is this difference of opinion among the imams, so he should shorten his prayers.


Secondly:
With regard to joining the prayers: if he is on the road, then it is better for him to join Zuhr and ‘Asr, and Maghrib and ‘Isha’, at the time of the earlier or later prayer according to what is easiest for him.

When he has stopped in a place (such as when he has reached the city to which he is travelling, or he has stopped en route for a few hours to rest) then it is better for him not to join them, but if he does join them then there is no sin on him, because both options were narrated in saheeh reports from the Messenger of Allaah (peace and blessings of Allaah be upon him).

The apparent meaning of the words “on a journey during which it is permissible to shorten one’s prayers” is that it is permissible for a traveller to join his prayers whether he has stopped or is on the road. There is a difference of opinion among the scholars concerning this matter.

Some of them said that it is not permissible for the traveller to join his prayers except whilst he is on the road, not when he has stopped.

They quoted as evidence the hadeeth of Ibn ‘Umar: The Prophet (peace and blessings of Allaah be upon him) used to join Maghrib and ‘Isha’ when he was travelling (when he was on the road).

And they quote the fact that the Prophet (peace and blessings of Allaah be upon him) did not join two prayers in Mina during the Farewell Pilgrimage, because he had made stop, but he was undoubtedly still a traveller because he shortened the prayers.

The second view is that it is permissible for the traveller to join the prayers whether he has made a stop or is on the road.

They quoted the following as evidence:

1 – The fact that the Prophet (peace and blessings of Allaah be upon him) joined the prayers during the campaign of Tabook when he had made a stop.

2 – The apparent meaning of the hadeeth of Abu Juhayfah which is proven in al-Saheehayn: that the Prophet (peace and blessings of Allaah be upon him) made a stop in al-Abtah during the Farewell Pilgrimage, and he came out one day wearing a red hullah (suit) and led the people in praying Zuhr with two rak’ahs and ‘Asr with two rak’ahs. They said that the apparent meaning of this hadeeth is that these two prayers were joined.

3 – The general meaning of the hadeeth of Ibn ‘Abbaas which says that the Messenger (peace and blessings of Allaah be upon him) joined Zuhr and ‘Asr, and Maghrib and ‘Isha’, in Madeenah when there was no fear and no rain.

4 – That if it is permissible to join prayers in the case of rain etc, then it is more appropriate that it be permissible in the case of travel.

5 – That it is difficult for a traveller to offer each prayer at its proper time, either because of inconvenience or because there is no water available, or for some other reason.

The correct view is that it is permissible for the traveller to join his prayers, but it is mustahabb in the case of one who is on the road and is permissible but not mustahabb for one who has made a stop: if he joins his prayers there is nothing wrong with that but if he does not join them, that is better.

Al-Sharh al-Mumti’, 4/387-390

See also the answer to question no. 50312

And Allaah knows best.

 

[ilyas_eh]

assalaamu alaykkum,

In the first fatwa, it says prayers should be shortened and is sunnah and should not be forsaken,
but in second fatwa, it says (views of madhabs) prayers are to be done in full. what is more closer to Sunnah?

What about travellers who travel for a period more than 3-4 months? Shouldnt they shorten them throughout to confirm with the sunnah?
can anybody help? Please.

 

[strive-may-i]

assalaamu alaykkum,

In the first fatwa, it says prayers should be shortened and is sunnah and should not be forsaken,
but in second fatwa, it says (views of madhabs) prayers are to be done in full. what is more closer to Sunnah?

What about travellers who travel for a period more than 3-4 months? Shouldnt they shorten them throughout to confirm with the sunnah?
can anybody help? Please.

Walaikum Ssalaam,

Travel for 3-4 months? Well, is it really travel as we understand it?
When are you a traveller according to Shariah