Rule of Prayer while travelling When one goes travelling, it is expected of him that he performs only two rakahs for the prayers of four rakahs. Performing the Salah like this people commonly refer to as praying qasr (reduced). In fact however, it is not qasr merely tamaam (complete number), considering the following hadiths: Aishah, may Allah be pleased with her, stated The Salah which was first of all made compulsory was two rakahs, thereupon the Salatu-l hadar (Salah while resident in a community) was increased and the Salaatu-s safar (Salah while travelling) was confirmed: inna-s salaata awwala maa furidat kaanat rakatayni, thumma ziidat Salaatu hadari wa uqirrat salaatu-s safar. (Bukhari and Muslim-Bulughu-l Maram, compiled by Al Hafiz Ibn Hajar al Asqalani). Umar bin al Khattab, may Allah be pleased with him, said, The Salah while travelling is two rakahs, and the Salah of Jumuah is two rakahs, and Al Adha is two rakahs and Al Fitr is two rakahs-complete, not reduced-from the tongue of your Prophet: Salaatu-s safari rakatayni, wa Salaatu-l Jumuati rakatayni wa-l adhaa rakaatayni, wa-lfitrirakatayni tamaamunghayru qasrin- blaa lisaani Nabiyyikum. (An Nasaai - Tafsir Ibn Kathir, i : 545) IbnAbbas, may Allah be pleased with him, said, Salah, when prayed with two rakahs during a journey, is the complete number: inna-s salaata, idhaa sulliyat rakatayni fi-s safari, fahiya tamaamun. (Tafsir Ibn Kathir, i : 545). Ibn Umar, may Allah be pleased with him, said, The Salaatu-s Safar is two rakahs complete not reduced: rather the reduction is in Salaatul-Makhaafah (salah during alarm): Salaatu-s safari rakatayni tamaamun ghayru qasrin: innama-l qasru fi salaati-l makhaafati. (Tafsir Ibn Kathir, i : 545). The Prophet, peace and blessings be upon him, Abu Bakr and Umar never performed zuhr, asr and ishaa with four rakahs while journeying. Aishah, Mother of Believers, may Allah be pleased with her, stated, The Salah of two rakahs was made compulsory as two rakahs at Mecca. Then after the messenger of Allah, peace and blessings of Allah be upon him, arrived at Medina there was added with each two rakahs except in Maghrib because it is the Witr of the Daytime and Salaatu-l Fajr due to the length of its recital (qiraaah). But he would when journeying pray the first salah, namely, that which was made compulsory at Mecca: qad furidati-s salaatu rakatayni rakatayni bimakkata. Falamma qadima Rasoolu-Llaahi sala-Llaahu alayhi wa sallama-l Madinata zaada maa kulli rakatayni rakatayni illaa fir Maghribi faannahaa Witru-n Nahaari, wa salaati-l Fairi litouli qiraaatihaa. Wa kaana, idhaa saafara, sala-s Salaata-1 oulaa, ay allatiy furidat bi Makkata. All the components of this hadith (reported by Ahmad, Al Bayhaqi, Ibn Hibbaan and Ibn Khuzaymah) are believable (Fiqh-us Sunnah, compiled by Sayyid Sabiq, ii : 204). Ibnu-l Qayyim said, And he, peace and blessings of Allah be upon him, reduced the Quaternaries (rubaaiyyah: Salah of four rakahs) and he performed two rakahs from the time he left the house to go journeying until he returned to Medina. It cannot be firmly established that he offered the full number of rakahs of quaternary salah. None of the Imams differs on this, even though they differ about the regulation of qasr. Umar, Ali, Ibn Masoud, Ibn Abbas, Ibn Umar, Jaabir say that it is necessary (waajib). This is the way of the Hanafiyyah. The Hanafiyyah consider that a musaafir who prayed the quaternary fard prayers (fard prayers of four rakahs ie. zuhr,asr,ishaa) along with one offering four rakahs, then if he remain seated after the tashahhud1 in the second his salah would hold good with the reprehensibility (karaahah) of postponing the salaam and whatever is beyond the two rakahs is nafl, and if he did not remain sitting at the second rakah his fard prayer would be nullified (not valid). (Fiqh-us Sunnah, ii : 204). The Malikiyah are of the opinion that the Reduction is sunnatun muakkadah (a Sunnah which is emphasised) which is more important than the decree to congregate in prayer (jamaah). Therefore if a person is unable to find another who is similarly on a journey to follow, he should pray the eduction alone. It is detestable (makruh) for him to follow those who are muqim, (locally resident). The Hanbaliyyah are of the opinion that the Reduction is authorised (jaaiz) and is more, excellent than tamaam (completed number). This is also the opinion of the Shafiiyyah if the journey reaches the quintessence, (masaafah) of the Reduction. Journeys which permit qasr and permit jamaat A. Concerning Qasr It is a point about which there is no doubt that Allah, subhaanahu wa taala, has decreed the regulations of safar (journeying) while knowing that the means of travel will change following the progress of time. And Allah has not made qasr conditional upon a certain type of safar nor upon one particular vehicle, and He has not made difficulty a condition either. Allah has merely clarified safar, that is to go from the place of residence to another place carrying pro- visions commensurate with the situation of a person who wishes to travel depending upon individual circumstances. Certainly that which is quickly understood from the ayat of the quran is thatany kind of safar, long or short, permits because of it qasr, iam and the breaking of fast. There is nothing in the Sunnah which seeks to confine this lack of restriction. Abu Bakr ibnu-i Mundhir and other ulama. have quoted more than twenty statements on this question, but we shall mention here the most sahih of that which has been said on this. It is reported by Ahmad, Muslim, Abu Daoud, and Al Bayhaqi from Yahya bin azid who said, I asked Anas bin Malik about qasr of salah, and Anas said the Prophet, blessings and peace be upon him, if he went out on a journey of three miles or farsakh2 would pray with two rakahs: kaana-n Nabiyyu salla-Llaahu alayhi wa sallama idhaa kharaja masirati thalaathati amyaali aw faraasikha yusalliy rakatayn Al Hafiz ibnu Hajjar says in Al Fathu-l Bari, this is the most sahih and unambiguous mentioned in that list. Any uncertainty in clarifying three miles or farsakhs in this hadith is dispelled by the statement of Abu Said al Khudri, The Messenger of Allah, peace and blessings be upon him, if he were travelling one farsakh would shorten (qasr) his salah. This is reported by Said bin Mansour and it is mentioned by Al Hafiz in At Talkhiis without stating his source. As is well-known one farsakh is three miles, and so the hadith of Abou Saiid dispels any uncertainty in the hadith of Anas bin Malik, and it is clear that the least distance in which the Messenger of Allah, peace and blessings be upon him, made his Salah qasr was three miles. A farsakh is 5541 metres(5715yds)and a mile is 1748 metres (1905 yds). And the shortest mentioned in the distances of qasr is one mile which is reported by Ibn Abou Shaybah with a reliable chain of transmission (bisnaadin sahihin) from Ibn Umar, and it is this which is held by Imam Ibn Hazm. That which can correctly be termed safar is a journey of a minimum of one mile. Ibn Umar said, Even though I go one mile I shorten the Salah: law kharajtu milan laqasartu-s salaah. The opinions of those fuqahaa3 who stipulate a distance of at least two marhalahs (one marhalah or way station, is equivalent to one days journey) according to one group, or three marhalahs according to another group, have been refuted by Imam Abu-l- Qasim al Khiraqiy. In Al Mughni, Ibn Qudamah says; The composer (musannif, i.e. al Khiraqiy) says; I do not regard that which the Imams have arrived at in this as evidenced, since the statements of the sahabahs (Companions) are in contradiction, and there can be no evidence for it with disagreement. There is transmitted from Ibn Umar and Ibn Abbas other than that which has been pleaded by our associates (Hanbaliyyah ulama), moreover if it werent to be found thus there could not be any evidence for their statement which is not in the sayings of the Prophet, peace and blessings be upon him or his actions. And if their statements cannot be firmly established, this renders impossible the development of their work to the assessments (taqdir) which they have indicated in either method, as (a) they contradict the words of the Prophet, peace and blessings be upon him, which we have reported above and the clear meaning of the Quran, on the grounds that the apparent meaning of the Quran authorises qasr for he who is journeying in the land. Allah, subhaanahu wa taala, says, And when you are journeying in the land there is no fault in you that you shorten the prayer: wa idhaa darabatum fi-l ardi faiaysa alaykum jinaahun an taqsurou mina-s alaykum (Quran, Suratu-n Nisa, 4 : 101). The condition of Alarm (or fear - khawf) is cancelled by the hadith from Yaiaa bin Umayyah, so the literal application of the ayah remains available to all journeying in the land. (b) The way to assessing (taqdir) is erecting on firm foundations (tawqif) and a result based upon mere opinion is particularly not allowable. There cant be returned a sound source for it nor any parallel to compare with in this. The weight of evidence must be with those who permit qasr for every musafir until there is a consensus (ijma) over the disagreement in this. Journeying by aeroplane or by railway is the same in this as voluntary journeying or otherwise. And he whose work necessitates continuous journeying (such as a sailor or mule-carter , for example) is permitted to qasr and break fast (fitr) just as though he were a true musafir. (Fiqh us Sunnah, see section on Salaatu-s Safar). B. Concerning Jamaat Jamaat (combining) while journeying is a rukhsatun aridah (broad concession), that is, when we are on a safar and need to leave the stopping place before noon (zawaal) the beginning of the time for the zuhr salah) we can postpone (jamu-t takhir) the zuhr salah till asr, or if we need to leave after zuhr, we can bring forward (jamu-t taqdim.)asr to zuhr. However, if were stat a stopping place it would be better if we performed the relevant salah qasr. Abou Yafaa said, The permission to jam the salah during safar pertains when the person who is going to jam is facing the sort of difficulties which would enable him to miss communal salah (jamaah) and salaatu-i Jumuah (Friday Prayers) for example, not having arrived at a stopping place. Some muhaddiths (scientists of hadith) permit jamaat during safar even though one has already broken the journey at a stopping place. Further, take note of this analysis: It is permitted for a musallin (worshipper) that he combine salaat-ul-zuhr and salaatu-l asr by bringing forward (taqdim) : performing the two salahs during the time allotted to the earlier) or postponing (takhir: performing the two during the time for the later), and similarly with Salaatu-t maghrib and Salaatu-l Isha, whenever a situation is found to fall under the, circumstances given below: 1. THROUGH BEING AT ARAFAH MUZDALIFAH The ulama are agreed that the jamaat of zuhr and asr by bringing forward during the time of zuhr at Arafah and between maghrib and ishaa by postponing to the time of ishaa at Muzdalifah is a Sunnah (an authorised practice by the actions, speech or consent of the Messenger of Allah, peace and blessings be upon him), because that is what was done by the Messenger of Allah. peace and blessings be upon him. 2. THROUGH JOURNEYING The jamaah of two salahs while journeying in the time of one of them is authorised (jaiz) by the statements of most experts (ahlu-l ilm) there is no distinction between the fact of stopping over or proceeding. (a) Muaadh clarified that the Prophet, peace and blessings be upon him, at the Tabuk Campaign when noon came before he moved off combined Asr with Zuhr and when he moved off before noon, he postponed Zuhr until he stopped to perform Salaatu-Asr. Similarly with maghrib; if the sun set before he moved off, he combined ishaa with maghrib, if he moved off before sunset, he postponed maghrib until he stopped for salatu-l Isha when he combined the two. (Abu Daoud and At Tirmidhi. At Tirmidhi said that this hadith is hasan). (b) Kurayb reported from Ibn Abbas that he said, Should I not inform you about the salah of the Messenger of Allah, peace and blessings be upon him, while journeying? We said, Certainly. He said. if the Sun passed its zenith while he was at his stopping place (fii manzilihil he would combine asr with zuhr before he travelled, and if it had not yet passed its zenith while he was at his stopping-place, he would proceed until the time for Salaatu-l asr had come when he would stop and then combine zuhr with asr. And if the time for maghrib came while he was at his stopping place he would combine isha with it, and if it had not come while he was at his stopping place he would travel until it was isha when he would stop and then combine the two. This hadith is recorded by Imam Ahmad, and something similar by Imam Ash Shaafi in his Musnad. Imam Ash Shaafis wording states, if he proceeded before the Sun had passed its zenith he would postpone zuhr until he combined it with asr in the time of asr. This hadith is recorded too by Al Bayhaqi with an excellent chain of authorities, (bi isnaadin jayyid) who comments, The jamaat of two salahs by reason of journeying is from those matters whose employment by the sahabahs and tabiiin (the generation following the death of the Prophet, peace and blessings be upon him) is well known. (c) It is recorded by Imam Malik in Al Muwattaa from Muaadh that the Prophet, peace and blessings be upon him, on one day during the Tabuk campaign postponed the salah and then he came out and performed zuhr andasr together, then he went in; then he came out and performed maghrib and isha together. Imam Ash Shaafi commented, then he went in; then he came out cannot be other than he was stopping over (thumma dakhala thutnma kharaia laa yakounu illa wa huwa naazil). Ibn Qudaamah says in Al Mughniy, after mentioning this hadith, Ibn Abd-l Barr says, this hadith is sahih (authoritative), the isnaad (chain of transmitters) is firmly established4 (Al Mughniy ii : 115-116). Historians (or biographers:ahlu-s siyar) state that the Tabuk Campaign was during year Nine. And in this hadith is the clearest demonstration and the strongest evidence for the refutation of those who say that there is no jamaat of two salahs except if the travelling be renewed. The Prophet, peace and blessings be upon him, had been combining while he was encamped and not proceeding; he was staying in his tent, he came out and performed two salahs together and then he withdrew into his tent. And Muslim recorded this hadith in his ahih, saying, Thus he had combined uhr and asr together, and maghrib and isha together. Adherence to this hadith is obligatory because of its sureness, it being unequivocal in its provision, there being no contradiction to it, and because jam is one of the concessions of safar (journeying) which is not a special function of actually being in the process of journeying, as with qasr and masah (during wudu, stroking with wet fingers the footwear or headgear instead of uncovering to wash completely); however akhir (postponing) is better. 3. BECAUSE OF RAIN It is recorded by Al Athram in his Sunan from Abou Salamah binAbdu-r Rahman that he said, it is from the Sunnah that if the day is rainy to jam maghrib with ishaa. It is reported by Al Bukhari that the Prophet, peace and blessings be upon him, combined maghrib with ishaa during a rainy night. The summary of the Paths (madhhabs) in this matter is (a) The Shafiiyyah authorise the combining (jamaat) of zuhr with asr and maghrib with isha by bringing forward (jamu-t taqdim) only for one who is domiciled at a place (muqim), with the conditions that there is rain at the takbiratu-l ihraam of the first salah, at the cession of it, and at the beginning of the second. (b) According to Imam Malik, jamu-t taqdim is authorised for maghrib and isha in the mosque because of rain which is actually failing or which is expected to fail, and because of mud and darkness if the mud has much impeded the hard core of people who wear shoes, and is detested (makruh) for zuhr and asr because of rain. (c) The Hanbaliyyah authorise the jam of maghrib and isha only whether by bringing forward or postponing, resulting from snow, ice, mud, intense cold, and rain which soaks the clothes. This concession is a special favour for he who would perform his salah communally at the mosque coming straight there from a distance. As for he who is already in the mosque, or is performing his salah communally at his house, or who can walk to the mosque covered by something, or who has a mosque close to his home, jam is not authorised for him. 4. THROUGH SICKNESS OR EXCUSING CIRCUMSTANCES Imam Ahmad, Qadi Husayn, Al Khuttabiy, and Al Mutawai are of one opinion with the Shaafiiyyah that jamaat (whether taqdim or takhir) is authorised with the excuse of sickness because the distress involved in it is considerably greater than with rain. An Nawawi commented, This is strongly proved. Ibn Qudamah states in Al Mughniy that the sort of sickness which permits jamaat is that which, when the performance of each salah in its own time is adhered to, results in distress and weakness. The Hanbaliyyah widen the scope and authorise jamaat (whether taqdim or takhir) for all who have excusing circumstances (udhur); one who is afraid, a woman who is breast feeding for whom it would be a hardship to wash her clothes at the time of each salaah, a woman who is about to begin her monthly period or just finish (mustahaadah), one who is incontinent, one who is unable to clean himself (tahaarah : wudu, tayammum, or bathing), or one who fears for his life, his belongings, or his merchandise. Ibn Taymiyah states that the madhhab which is the widest in scope over jamaat is the madhhab of Imam Ahmad (ibn Hanbal), which authorises jam if there is work as An Nasaai reports (traceable back to the Prophet, peace and blessings be upon him) that it is said, jamut is also authorised for cooks, bakers, and the like, and for he who is afraid his goods will spoil. 5. THROUGH NEED. An Nawawi says in Sharh Muslim, A proportion of the imams hold an opinion that authorises jamut through need for one who is resident in a community as long as it is not adopted as a customary practice. This is the opinion of Ibn Sirin and Ashhab from the friends of Imam Malik. This is related also by Al Khutabi from Al Qaffai and Ash Shashiy Al Kabir from the followers of Imam Ash Shafiiy, and from Abou Ishaq, Al Marwaziy, and a body of principals of hadith (ashabu-l hadith). Ibn Mundhir preferred this opinion. This opinion is strengthened by the statement of Ibn Abbas, The Prophet, peace and blessings be upon him, wished not to hem in his ummat Ibn Abbas did not say because of sickness or similar. This hadith from Ibn Abbas (which is reported by Muslim) states, The Messenger of Allah, peace and blessings be upon him, combined zuhr and asr and maghrib and isha at Medina with no Alarm and no Rain. A man asked IbnAbbas, What was the aim of the Prophet, peace and blessings be upon him, in doing that? He replied, He desired that his ummah should not be hemmed in: armada an laa yuharriju ummatahu. It is reported by Al Bukhari and Muslim from Ibn Abbas that the Prophet, peace and blessings be upon him, prayed at Medina seven rakahs (jamaat) and eight rakahs (jamaat). That is zuhr with asr and maghrib with isha. It is reported by Muslim from Abdullah bin haqiq that Ibn Abbas gave a lecture one day after asr until the sun had set and the stars were visible, upon which one of the people cried Salah, Salah, Abdullah said, A person from Banu Tamim (maybe indicating himself) cried, Salah, Salah whereupon Ibn Abbas replied, Do you teach me the Sunnah? You son without a mother! Then Ibn Abbas said, I saw the Messenger of Allah, peace and blessings be upon him, jam between zuhr and asr and maghrib and isha Abdullah bin Shaqiq said that this did not satisfy my heart, so I asked Abu Hurayrah. Abu Hurayrah verified the statement of Ibn Abbas. If, after we have completed offering two alahs during the time of one of them, then excusing circumstances finish before entering the time that the second salah is due, it is not necessary for us to perform the second salah again, it is enough that we have done it, for that salah was performed validly and so the responsibility has been fulfilled. (Fiqh-us Sunnah, Salaat-us Safar). Prior Intention is not a Pre-condition for Jamaat and Qasr Imam Ibn Taymiyah states-and this is the consensus of ulama:- Whenever the Prophet, peace and blessings be upon him, prayed qasr or jamaat together with the Sahabahs, he never told any of them to make niyyah (prior intention) to iam or qasr. indeed, the Prophet, peace and blessings be upon him, left Medina for Mecca and offered two rakahs without jamaat. Again the Prophet, peace and blessings be upon him, offered salaatu-zuhr at Arafah without informing the people that he aimed to offer Salaat-ul Asr as well afterwards. After the Prophet, peace and blessings be upon him, had offered zuhr he offered asr. The Sahabahs thus did not make a niyah to jam. That was jamu-t taqdim. It was like that also when he left Medina he offered asr two rakahs for Asr at Dhu-l Hulayfah. He did not tell them to make a niyah for qasr. Concerning the muwalah6 of the two salahs, Imam Ibn Taymmiyah says, The reliable opinion does not make this a condition (share) at all, neither for the time of the first salah nor for the time of the second. It ought to be seen that muwalah would defeat the purpose of the concession (rukhsah )6,, Imam Ash Shaafi says, One can offer maghrib at ones home with the intention of jam, and then go to the mosque and offer isha. The same opinion is recorded from Imam Ahmad bin Hanbal. Rules about Musaafir following Muqim, and vice versa Imraan bin Husayn states, The Messenger of Allah did not travel a journey without praying two rakahs until he returned, and he resided at Mecca at the time of the Conquest for eighteen nights; he prayed with the people two rakahs, except for maghrib, and then he said, People of Mecca, stand up and then pray the other two rakahs, for we are a group of travellers: maa saafara Rasoulu-Llaahi safaran illaa sallaa rakatayni hattaa yarjia wa annahu aqaama bimakkata zamana-l Fathi thamaaniya ashrata laylatan, yusalliy bin naasi rakatayni, illaa-l maghriba, thumma yaqoulu, Yaa Ahla Makkata, qoumou fasallou rakatayni akhiratayni, fainnaa qawmu safarin. (Abu Daoud, recorded by Imam Ibn Qudaamah in Al Mughniy i : 130.) It is recorded by Imam Malik that Abdullah bin Umar had prayed four behind the Imam at Mina, and when he prayed on his own he prayed two rakahs: inna Abdallaahi-bna Umara kaana yusalliy waraaa-l Imaami biminaa arbaan, wa idhaa sallaa linafsihi sallaa rakatayni. (Imam Malik, Al Muwattaa, i:164). Further than that, Imam Ibn Hazm says in Al Muhalla Sharahu-l Mujallah (5:31) that it is possible for us to suffice with only two rakahs, even though we pray behind and Imam who is muqim (locally domiciled).
Posted on: Wed, 26 Mar 2014 07:08:57 +0000
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