**what is the ruling on Praying while traveling **
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Sauda17
Junior Member
hello
don't know if this is of any help...
http://qa.sunnipath.com/issue_view.asp?HD=1&ID=3079&CATE=165
don't know if this is of any help...
http://qa.sunnipath.com/issue_view.asp?HD=1&ID=3079&CATE=165
OsMaN_93
Here to help
A Kashmiri
Junior Member
Question: While traveling, when can I combine and shorten my prayers?
Answered by Sheikh Sulaymân al-`Îsâ, professor at al-Imâm University in Riyadh
Combining between two prayers is permissible for travelers while they are actually in the act of traveling, beginning from the time they actually start their journey. This is allowed in order to facilitate and ease their travel. It is unlawful for residents, regardless of their duration of stay in a locality.
The Zuhr and `Asr prayers can be combined at any time from the start of the time for the Zuhr prayer until the end of the time of the `Asr prayer. The Maghrib and `Ishâ’ prayers can be combined from the start of the time of the Maghrib prayer until the end of the time of the time of the `Ishâ’ prayer.
Shortening the prayer, on the other hand, is permissible as well as being a Sunnah for both travelers and people staying in a locality temporarily. I hold the view that the maximum period of time for a person to remain in one place and still be considered a traveler is four days. If a person stays more than four days in one locality, he should not shorten his prayers. There are, however, a number of other viewpoints on this matter.
Many people confuse the issue of combining prayers with that of shortening them. They have the misconception that the two always go together, while this is not the case.
http://www.islamtoday.com/show_detail_section.cfm?q_id=519&main_cat_id=25
Question: With the advancements in technology that we are experiencing and the ease of travel that ensues from it, the hardships of moving from one place to another have been considerably reduced as compared to the past. The facility (allowance) to shorten our prayers was suited for people traveling in camel caravans so they could save on time and therefore travel during suitable hours in the desert terrain. People now say that due to the ease of travel by modern means of conveyance, the option of shortening our prayers no longer exists. What is the ruling in this regard? If the ruling still applies, what would the minimum distance for travel be today?
Answered by Sheikh Sa`d al-Shuwayrikh
The rulings set forth in Islamic Law are general rulings that are suitable for every time and place. They are rulings that shall endure until the Day of Judgment.
Among these Islamic rulings is the ruling that a traveler can shorten his prayer. One aspect of the wisdom behind this ruling is that it helps to reduce the hardship that is faced by the traveler. However, this is not the reason for this ruling. Therefore, the ruling does not become invalidated in the absence of difficulty. Therefore, the problem brought up by the questioner really does not exist from a legal standpoint.
Shortening prayer is Sunnah, as stated by the majority of the people of knowledge. It is to shorten the four unit prayers to two units, these prayers being Zuhr, `Asr and `Ishâ’.
The Maghrib and Fajr prayers are not shortened.
Travel is defined by what is considered travel according to prevailing customs. The sacred texts do not set any specific minimum distance for determining what constitutes travel. Therefore, whatever people see according to prevailing custom to be travel is travel, and the rulings associated with travel will be applicable.
The distance of travel according to the majority of the people of knowledge has been determined to be eighty kilometers or more. Other scholars have maintained that there is no way of determining such a limit for the distance that constitutes travel. Whatever people call travel will be considered travel. This is the opinion that was adopted by Ibn Taymiyah.
Regarding the time limit that a person can stay in one place and continue to shorten his prayers, this has been given as being up to four days. If he is staying for more than four days, then the person should complete his prayers in full. This is the opinion adopted by the majority.
There are no other conditions.
And Allah knows best.
http://www.islamtoday.com/show_detail_section.cfm?q_id=798&main_cat_id=25
Question: I follow the opinion of Ibn Taymiyah and others – that travel is best defined by prevailing customs and not by a specific distance. However, I read in a lot of places that scholars say that a journey must be at least 80 km one-way for a person to shorten his prayers. How do they come up with this number?
Answered by Sheikh Muhammad Muhammad Sâlim `Abd al-Wadûd
Many scholars are of the opinion that a traveler cannot shorten his prayers or break his fast unless he is undertaking a journey of at least 88 kilometers.
The chief line of evidence cited by scholars who hold this view is as follows:
1. It is narrated with a weak line of transmission that the Prophet (peace be upon him) said: “People of Mecca! Do not shorten your prayers on a journey of less that four barîd – the distance between Mecca and `Asfân.” [Mu`jam al-Tabarânî al-Kabîr (11162), Sunan al-Dâraqutnî (1/387), and Sunan al-Bayhaqî (3/137)]
2. Though the hadîth is weak, this ruling is established as being the opinion of the Companion Ibn `Abbâs.
When people asked him if they could shorten their prayers on the way from Mecca to `Arafah, he replied: “No. But you can do so if you are going to `Asfân, Jeddah, or Ta’if.” [al-Talkhîs al-Habîr (2/46)]
3. It was the practice of both Ibn `Abbâs and Ibn `Umar to shorten their prayers and break their fasts whenever they undertook a journey of more than four barîd.
Ibn `Umar, for instance, shortened his prayers on a journey from Madinah to the town of Dhât al-Nasb, which was at a distance of four barîd. [Fath al-Bârî (2/566)]
One barîd is equal to 22.176 km. This means that four barîd equals 88.704 km. This is where that number comes from.
This distance is, in fact, roughly the distance between Mecca and Jeddah.
It is important to understand that those who set this as a minimum distance for a journey are talking about the full distance of the journey one-way, and not the distance when a person can start shortening his prayers. He can start shortening his prayers as soon as he departs from his own locality, as long as the journey he is taking is at least 88 km long.
It is also important to note that this distance of 88 km is not something that all scholars agree upon. There is considerable disagreement on this matter from the earliest times to the present. There are roughly twenty different scholarly views on the issue.
And Allah knows best.
http://www.islamtoday.com/show_detail_section.cfm?q_id=1186&main_cat_id=25
Question: I have always been taught that a traveler should shorten his prayers if he stays in one locality for 15 days or less. However, recently I have heard that the actual maximum number of days is only four. I am confused about what to do. Please help me out.
Answered by Sheikh Salman al-Oadah
There is considerable scholarly disagreement on this matter. Scholars have offered a number of different opinions about the maximum period of residence before a person ceases being considered a traveler and must perform his prayers in their full form. opinions vary from three days to four, to seven, to ten, to fifteen, to seventeen, to nineteen, and to twenty days.
Other scholars, however, have said that the period residence for a traveler cannot be determined in days. What must be taken into consideration are the circumstances that the person is in.
Those who set a certain maximum period for travel - the majority of scholars, who nevertheless disagree on the number of days - have in their favor a precise and tidy ruling.
Those who do not set a fixed period have the evidence in their favor, since there is no clear-cut hadîth evidence establishing a maximum time limit. However, a problem arises because different people have different ideas of how travel and residency should customarily be defined. Some have taken the idea so far that they considered all sorts of people as travelers - students, ambassadors, and even some workers staying abroad for months and years on end. This is undoubtedly a problem.
I support the opinion that prevailing custom should be used to define who is a traveler and who is a resident. Whenever a term is used in Islamic Law without being defined, then its precise definition is to be determined by custom.
Therefore, if a person is moving about and not staying in one place for a long period of time, then he is a traveler and he will shorten his prayers as long as he is in such a state, unless he prays in congregation with others. He is also permitted to break his fast in Ramadan.
People, like students, who stay in one place for months or years on end have to consider themselves as residents, since they are virtually like the residents of the place where they are staying. They rent apartments on yearly leases and do everything else that a resident does. Students and ambassadors are not people who move frequently and have the intention of returning to their homes or going somewhere else at any time.
It is worth saying that this is a matter of scholarly disagreement, so no one should find fault with what his fellow Muslim chooses to follow in this matter
http://www.islamtoday.com/show_detail_section.cfm?q_id=520&main_cat_id=25
I hope these help you inshallah.
Masallama
Answered by Sheikh Sulaymân al-`Îsâ, professor at al-Imâm University in Riyadh
Combining between two prayers is permissible for travelers while they are actually in the act of traveling, beginning from the time they actually start their journey. This is allowed in order to facilitate and ease their travel. It is unlawful for residents, regardless of their duration of stay in a locality.
The Zuhr and `Asr prayers can be combined at any time from the start of the time for the Zuhr prayer until the end of the time of the `Asr prayer. The Maghrib and `Ishâ’ prayers can be combined from the start of the time of the Maghrib prayer until the end of the time of the time of the `Ishâ’ prayer.
Shortening the prayer, on the other hand, is permissible as well as being a Sunnah for both travelers and people staying in a locality temporarily. I hold the view that the maximum period of time for a person to remain in one place and still be considered a traveler is four days. If a person stays more than four days in one locality, he should not shorten his prayers. There are, however, a number of other viewpoints on this matter.
Many people confuse the issue of combining prayers with that of shortening them. They have the misconception that the two always go together, while this is not the case.
http://www.islamtoday.com/show_detail_section.cfm?q_id=519&main_cat_id=25
Question: With the advancements in technology that we are experiencing and the ease of travel that ensues from it, the hardships of moving from one place to another have been considerably reduced as compared to the past. The facility (allowance) to shorten our prayers was suited for people traveling in camel caravans so they could save on time and therefore travel during suitable hours in the desert terrain. People now say that due to the ease of travel by modern means of conveyance, the option of shortening our prayers no longer exists. What is the ruling in this regard? If the ruling still applies, what would the minimum distance for travel be today?
Answered by Sheikh Sa`d al-Shuwayrikh
The rulings set forth in Islamic Law are general rulings that are suitable for every time and place. They are rulings that shall endure until the Day of Judgment.
Among these Islamic rulings is the ruling that a traveler can shorten his prayer. One aspect of the wisdom behind this ruling is that it helps to reduce the hardship that is faced by the traveler. However, this is not the reason for this ruling. Therefore, the ruling does not become invalidated in the absence of difficulty. Therefore, the problem brought up by the questioner really does not exist from a legal standpoint.
Shortening prayer is Sunnah, as stated by the majority of the people of knowledge. It is to shorten the four unit prayers to two units, these prayers being Zuhr, `Asr and `Ishâ’.
The Maghrib and Fajr prayers are not shortened.
Travel is defined by what is considered travel according to prevailing customs. The sacred texts do not set any specific minimum distance for determining what constitutes travel. Therefore, whatever people see according to prevailing custom to be travel is travel, and the rulings associated with travel will be applicable.
The distance of travel according to the majority of the people of knowledge has been determined to be eighty kilometers or more. Other scholars have maintained that there is no way of determining such a limit for the distance that constitutes travel. Whatever people call travel will be considered travel. This is the opinion that was adopted by Ibn Taymiyah.
Regarding the time limit that a person can stay in one place and continue to shorten his prayers, this has been given as being up to four days. If he is staying for more than four days, then the person should complete his prayers in full. This is the opinion adopted by the majority.
There are no other conditions.
And Allah knows best.
http://www.islamtoday.com/show_detail_section.cfm?q_id=798&main_cat_id=25
Question: I follow the opinion of Ibn Taymiyah and others – that travel is best defined by prevailing customs and not by a specific distance. However, I read in a lot of places that scholars say that a journey must be at least 80 km one-way for a person to shorten his prayers. How do they come up with this number?
Answered by Sheikh Muhammad Muhammad Sâlim `Abd al-Wadûd
Many scholars are of the opinion that a traveler cannot shorten his prayers or break his fast unless he is undertaking a journey of at least 88 kilometers.
The chief line of evidence cited by scholars who hold this view is as follows:
1. It is narrated with a weak line of transmission that the Prophet (peace be upon him) said: “People of Mecca! Do not shorten your prayers on a journey of less that four barîd – the distance between Mecca and `Asfân.” [Mu`jam al-Tabarânî al-Kabîr (11162), Sunan al-Dâraqutnî (1/387), and Sunan al-Bayhaqî (3/137)]
2. Though the hadîth is weak, this ruling is established as being the opinion of the Companion Ibn `Abbâs.
When people asked him if they could shorten their prayers on the way from Mecca to `Arafah, he replied: “No. But you can do so if you are going to `Asfân, Jeddah, or Ta’if.” [al-Talkhîs al-Habîr (2/46)]
3. It was the practice of both Ibn `Abbâs and Ibn `Umar to shorten their prayers and break their fasts whenever they undertook a journey of more than four barîd.
Ibn `Umar, for instance, shortened his prayers on a journey from Madinah to the town of Dhât al-Nasb, which was at a distance of four barîd. [Fath al-Bârî (2/566)]
One barîd is equal to 22.176 km. This means that four barîd equals 88.704 km. This is where that number comes from.
This distance is, in fact, roughly the distance between Mecca and Jeddah.
It is important to understand that those who set this as a minimum distance for a journey are talking about the full distance of the journey one-way, and not the distance when a person can start shortening his prayers. He can start shortening his prayers as soon as he departs from his own locality, as long as the journey he is taking is at least 88 km long.
It is also important to note that this distance of 88 km is not something that all scholars agree upon. There is considerable disagreement on this matter from the earliest times to the present. There are roughly twenty different scholarly views on the issue.
And Allah knows best.
http://www.islamtoday.com/show_detail_section.cfm?q_id=1186&main_cat_id=25
Question: I have always been taught that a traveler should shorten his prayers if he stays in one locality for 15 days or less. However, recently I have heard that the actual maximum number of days is only four. I am confused about what to do. Please help me out.
Answered by Sheikh Salman al-Oadah
There is considerable scholarly disagreement on this matter. Scholars have offered a number of different opinions about the maximum period of residence before a person ceases being considered a traveler and must perform his prayers in their full form. opinions vary from three days to four, to seven, to ten, to fifteen, to seventeen, to nineteen, and to twenty days.
Other scholars, however, have said that the period residence for a traveler cannot be determined in days. What must be taken into consideration are the circumstances that the person is in.
Those who set a certain maximum period for travel - the majority of scholars, who nevertheless disagree on the number of days - have in their favor a precise and tidy ruling.
Those who do not set a fixed period have the evidence in their favor, since there is no clear-cut hadîth evidence establishing a maximum time limit. However, a problem arises because different people have different ideas of how travel and residency should customarily be defined. Some have taken the idea so far that they considered all sorts of people as travelers - students, ambassadors, and even some workers staying abroad for months and years on end. This is undoubtedly a problem.
I support the opinion that prevailing custom should be used to define who is a traveler and who is a resident. Whenever a term is used in Islamic Law without being defined, then its precise definition is to be determined by custom.
Therefore, if a person is moving about and not staying in one place for a long period of time, then he is a traveler and he will shorten his prayers as long as he is in such a state, unless he prays in congregation with others. He is also permitted to break his fast in Ramadan.
People, like students, who stay in one place for months or years on end have to consider themselves as residents, since they are virtually like the residents of the place where they are staying. They rent apartments on yearly leases and do everything else that a resident does. Students and ambassadors are not people who move frequently and have the intention of returning to their homes or going somewhere else at any time.
It is worth saying that this is a matter of scholarly disagreement, so no one should find fault with what his fellow Muslim chooses to follow in this matter
http://www.islamtoday.com/show_detail_section.cfm?q_id=520&main_cat_id=25
I hope these help you inshallah.
Masallama