Monthly Archives: June 2012
Hadith no. 907 is a repeat. Read it here.
Narrated Salim’s father:
The Prophet used to offer the Maghrib and Isha’ prayers together whenever he was in a hurry on a journey.
Narrated Ibn Abbas: Allah’s Apostle used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’ prayers together.
Narrated Anas bin Malik: The Prophet used to offer the Maghrib and the ‘Isha’ prayers together on journeys.
Salim told me, “‘Abdullah bin ‘Umar said, ‘I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.’ ” Salim said, “Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Tasllm. After waiting for a short while, he would pronounce the Iqama for the ‘Isha’ prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the ‘Isha’ prayers till he got up in the middle of the night (for Tahajjud prayer).”
Allah’s Apostle used to offer these two prayers together on journeys i.e. the Maghrib and the ‘Isha’.
Narrated Anas bin Malik:
Whenever the Prophet started a journey before noon, he used to delay the Zuhr prayer till the time of ‘Asr and then offer them together; and if the sun declined (at noon) he used to offer the Zuhr prayer and then ride (for the journey).
Narrated Anas bin Malik:
Whenever the Prophet started the journey before noon, he used to delay the Zuhr prayer till the time for the ‘Asr prayer and then he would dismount and pray them together; and whenever the sun declined before he started the journey he used to offer the Zuhr prayer and then ride (for the journey).
Related post here.
Points to be noted:
- Combine Dhuhr with Asr and Maghrib with `Ishaa’.
- Condition for shortening prayers is traveling only. Conditions for combining prayer may vary. Traveling is one of them.
- Prophet (SAW) preferred to delay Dhuhr (while combining it with Asr), and pray it with Asr, instead of praying Asr early at Dhuhr time. (Just an observation. Not an official statement.)
Narrated Ibn Abu Laila:
Only Um Hani told us that she had seen the Prophet (p.b.u.h) offering the Duha (forenoon prayer). She said, “On the day of the conquest of Mecca, the Prophet took a bath in my house and offered eight Rakat. I never saw him praying such a light prayer but he performed perfect prostration and bowing. Narrated ‘Abdullah bin amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took.
Ishraaq (“ishrak”) prayer is Duha (“chast”) prayer offered at the beginning of its time. These are not two different prayers. It is called Ishraaq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height.
Shaykh Ibn Baaz said:
Ishraaq prayer is Duha prayer done at the beginning of its time.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401
The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Zuhr prayer.
Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Zuhr prayer.
Al-Sharh al-Mumti’, 4/122
So all of this period is the time for Duha prayer.
It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.”
Narrated by Muslim, 748
Ibn Baaz: Majmoo’ Fataawa, 11/395
The scholars defined this as being when one quarter of the day has passed, i.e., halfway between sunrise and Zuhr prayer.
See al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224.
Narrated Hafs bin ‘Asim:
Ibn ‘Umar went on a journey and said, “I accompanied the Prophet and he did not offer optional prayers during the journey, and Allah says: ‘Verily! In Allah’s Apostle you have a good example to follow.’ ” (33.21)
Narrated Ibn ‘Umar :
I accompanied Allah’s Apostle and he never offered more than two Rakat during the journey. Abu Bakr, ‘Umar and ‘Uthman used to do the same.
It was the practice of the Prophet (peace and blessings of Allaah be upon him) when travelling to pray the obligatory prayers only, and it was not narrated that he used to pray the regular Sunnah prayers either before or after the fard prayers.
It was narrated that ‘Aasim ibn ‘Umar ibn al-Khattaab said: “I accompanied Ibn ‘Umar on the way to Makkah. He led us in praying two rak’ahs of Zuhr prayer, then he left and we left with him until he came to where his luggage was. He sat down and we sat with him, then he looked towards the place where we had prayed, and he saw some people standing and he asked, ‘What are these people doing?’ I said, ‘They are praying voluntary prayers.’ He said, ‘If I wanted to pray (naafil or Sunnah prayers) after the fard prayer I would have completed my prayer (i.e., not shortened it).’ O son of my brother, I accompanied the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst travelling and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied Abu Bakr and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Umar and he did not add anything to these two rak’ahs until Allaah took him (in death); and I accompanied ‘Uthmaan and he did not add anything to these two rak’ahs until Allaah took him (in death). And Allaah says (interpretation of the meaning):
‘Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow’
But an exception is made from the above in the case of the regular Sunnah prayer of Fajr, which is to be performed when travelling just as it is performed when one is not travelling. Ibn al-Qayyim said:
“It was the practice of the Prophet (peace and blessings of Allaah be upon him) when travelling to pray only the obligatory prayers, and it was not narrated that he used to pray the regular Sunnah prayers either before or after the fard prayers, apart from Witr and the Sunnah of Fajr, which he never omitted whether he was travelling or not.”
Zaad al-Ma’aad, 1/473
And he said:
“His adherence to praying the Sunnah of Fajr was stronger than with all other naafil prayers, so he did not omit it or Witr whether he was travelling or not. When he was travelling he would still pray the Sunnah of Fajr and Witr and adhere to that more than all other naafil prayers. It is not narrated that he prayed any other regular Sunnah prayer when he was travelling.”
Zaad al-Ma’aad, 1/315
Read this post for further details.
The point is that it is prescribed to omit the regular Sunnah prayers for those who are travelling, and to limit it to the two Sunnah rak’ahs of Fajr. It is also prescribed for the traveller to continue to pray Salaat al-Witr, qiyaam al-layl, Duha and prayers done for specific reasons, and naafil prayers in general. From this you may understand that what some people say, that part of the Sunnah whilst travelling is not to pray Sunnah, is wrong. Apart from the fact that this does not make sense, it also goes against the saheeh Sunnah narrated from the Prophet (peace and blessings of Allaah be upon him). The correct view is that not praying Sunnah whilst travelling refers to the regular Sunnah prayers that are done before and after Zuhr, and after Maghrib and ‘Isha’. And Allaah knows best.
Narrated ‘Abdullah bin ‘Amir from his father who said:
I saw the Prophet (p.b.u.h) offering the prayer on his mount (Rahila) whatever direction it took.
Related post here.
Narrated Jabir bin ‘Abdullah,
The Prophet used to offer the Nawafil, while riding, facing a direction other than that of the Qibla.
Ibn ‘Umar (while on a journey) used to offer the prayer and the Witr on his mount (Rahila). He said that the Prophet used to do so.
Narrated ‘Abdullah bin Dinar:
On traveling, ‘Abdullah bin ‘Umar used to offer the prayer on his Mount by signs whatever direction it took. ‘Abdullah said that the Prophet used to do so.
Narrated ‘Amir bin Rabi’a,
I saw the Prophet on his Mount praying Nawafil by nodding his head, whatever direction he faced, but Allah’s Apostle never did the same in offering the compulsory prayers. Narrated Salim: At night’Abdullah bin ‘Umar used to offer the prayer on the back of his animal during the journey and never cared about the direction he faced. Ibn ‘Umar said, “Allah’s Apostle used to offer the optional prayer on the back of his Mount facing any direction and also used to pray the Witr on it but never offered the compulsory prayer on it.”
Narrated Jabir bin ‘Abdullah
The Prophet used to pray (the Nawafil) on his Mount facing east and whenever he wanted to offer the compulsory prayer, he used to dismount and face the Qibla.
Narrated Anas bin Sirin:
We went to receive Anas bin Malik when he returned from Sham and met him at a place called ‘Ain-at-Tamr. I saw him praying riding the donkey, with his face to this direction, i.e. to the left of the Qibla. I said to him, “I have seen you offering the prayer in a direction other than that of the Qibla.” He replied, “If I had not seen Allah’s Apostle doing it, I would not have done it.”
Praying in cars, planes, trains or other means of conveyance, where one cannot face the qiblah or pray standing, is not permissible in the case of obligatory prayers unless two conditions are met:
1 – There should be the fear that the time for the obligatory prayer will end before reaching your destination. But if you will reach your destination before the time for prayer is over, you should wait until you get there to pray.
2 – It should not be possible to get off and pray on the ground. If it is possible to do so then you must do that.
If these two conditions are met, then it is permissible to pray in the vehicle. The evidence for it being permissible to pray in this case is the general meaning of the verses in which Allaah says (interpretation of the meaning):
“Allaah burdens not a person beyond his scope”
“So keep your duty to Allaah and fear Him as much as you can”
“and [Allaah] has not laid upon you in religion any hardship”
With regard to supererogatory (naafil) prayers, the matter is more relaxed; it is permissible for the Muslim to pray in the vehicles mentioned no matter what direction they are facing, even if he could get down on the ground at some times, because the Prophet (peace and blessings of Allaah be upon him) used to pray naafil prayers on his mount no matter what direction it was facing. Jaabir narrated that the Prophet (peace and blessings of Allaah be upon him) “used to pray voluntary prayers when he was riding without facing the qiblah.” (Narrated by al-Bukhaari, 1094). But it is better to face the qiblah when starting to pray a naafil prayer, if that is possible when travelling.
[Taken from IslamQA]
Narrated Anas bin Malik :
offered four Rakat of Zuhr prayer with the Prophet (p.b.u.h) at Medina and two Rakat at Dhul-Hulaifa. (i.e. shortened the ‘Asr prayer).
Indicates that Prophet (SAW) used to shorten his prayers while traveling.
“When the prayers were first enjoined they were of two Rakat each. Later the prayer in a journey was kept as it was but the prayers for non-travelers were completed.” Az-Zuhri said, “I asked ‘Urwa what made Aisha pray the full prayers (in journey).” He replied, “She did the same as ‘Uthman did.”
To understand what is being referred to in the last statement, read this.
Narrated ‘Abdullah bin ‘Umar:
“I saw Allah’s Apostle delaying the Maghrib prayer till he offered it along with the ‘Isha’ prayer whenever he was in a hurry during the journey.” Salim narrated, “Ibn ‘Umar used to do the same whenever he was in a hurry during the journey.” And Salim added, “Ibn ‘Umar used to pray the Maghrib and ‘Isha’ prayers together in Al-Muzdalifa.” Salim said, “Ibn ‘Umar delayed the Maghrib prayer because at that time he heard the news of the death of his wife Safiya bint Abi ‘Ubaid. I said to him, ‘The prayer (is due).’ He said, ‘Go on.’ Again I said, ‘The prayer (is due).’ He said, ‘Go on,’ till we covered two or three miles. Then he got down, prayed and said, ‘I saw the Prophet praying in this way, whenever he was in a hurry during the journey.’ ‘Abdullah (bin ‘Umar) added, “Whenever the Prophet was in a hurry, he used to delay the Maghrib prayer and then offer three Rakat (of the Maghrib) and perform Taslim, and after waiting for a short while, Iqama used to be pronounced for the ‘Isha’ prayer when he would offer two Rakat and perform Taslim. He would never offer any optional prayer till the middle of the night (when he used to pray the Tahajjud).”
Joining/combining prayers: it means that the worshipper joins two prayers, Zuhr and ‘Asr, or Maghrib and ‘Isha’, at the time of the earlier or later of the two prayers.
The correct view is that of the majority of scholars, which is that it is permissible to join prayers if there is an excuse for doing so, because it is proven that the Prophet (peace and blessings of Allaah be upon him) did that in places other than ‘Arafah and Muzdalifah.
Joining prayers is permissible for every traveller, and for the non-traveller if it is too difficult for him to offer every prayer on time, such as one who is sick, or if there is rain, or he is busy with some work that he cannot delay in order to pray, such as a student taking an exam or a doctor who is doing surgery and so on.
[Taken from IslamQA]