Who is a traveller in islam

Part 1 Part 2 Part 3. In our previous parts, we discussed the travel distance required to be considered a traveler. In this article, we shall discuss the time duration that one remains a traveler. Alhamdulillah, we're at over supporters. Help us get to supporters this month. The Prophet SAW has taught us the best of deeds are those that done consistently, even if they are small.

Set it and collect blessings from Allah swt for the khayr you're supporting without thinking about it. Once again, we face a myriad of opinions on this issue I have come across at least eighteen different opinions, and there are more ; for the purposes of this article, we shall restrict ourselves to the more common ones. At first glance, this analogy does seem rather bizarre. For the purposes of this article, all of these differences will be ignored.

In order to understand the reasoning of these three schools with respect to this tradition, an important fact must be understood. Ibn Taymiyya, extrapolating from many of the same premises as his earlier position on the distance of travel, felt that there exists no explicit evidence or reasoning that would specify a particular time period that effectively converts a traveler into a resident. Nonetheless, perhaps understanding that this open-ended response also had potential problems, Ibn Taymiyya did feel that the majority opinion of four days was safer to follow.

In one fatwa , Ibn Taymiyya was asked about a traveler who intends to remain for one month in a city: is he permitted to shorten? He replied that it was safer for him not to shorten but to pray in full. Even though he said that it is permitted and that one should not rebuke those who do this, he also said that it was better to pray full.

Therefore, even though the majority of the schools of law did stipulate four days, there really seems no evidence whatsoever to limit such a ruling to a specific time period. In our times, it is extremely common for office workers in particular, consultants to travel for five days of the week to an on-site location, and such workers are travelers in every sense of the word, despite the fact that they are remaining in the same location for more than four days.

Owning or renting a house is not the same as living in a motel. No doubt, such a distinction is not a black-and-white one, and there are many shades of grey in between. And therefore, should someone prefer to follow one of these standard opinions mentioned in our classical schools, this is something that should be encouraged and not looked down upon.

Nonetheless, if someone were to follow the more academic position of Ibn Taymiyya, this in my humble opinion would be closer to the intent of the laws of the Shariah. This article did not discuss the following issues in detail; for the sake of completeness, they will be mentioned in passing:. The majority said that shortening the prayer was preferred, but not obligatory. Additionally, they said that this should preferably be done only during the actual travel.

Once a traveler arrives at his temporary destination, it is preferred but not obligatory to pray each prayer at its proper time. Therefore, if a traveler needs to combine, he may do so, for example: if he will be engaged in the act of travel during the first or second prayer time, or he needs to sleep or rest… However, as for someone who stops for a few days in a village or city, then his ruling is the same as that of the people of that village. All of these matters are only allowed when there is a need to do so, unlike shortening the prayer, for this is a sunnah for all travelers.

Note that this is contrary to what most travelers do: they assume that combining the prayers takes the same ruling as shortening does and regularly combine for the entire duration of the travel.

Thirdly , when precisely is it allowed for a traveler to begin shortening and combining the prayers? A small minority said that he may do so as soon as he commences the travel, even if he still be in his house i.

However, the majority said that he may only begin shortening and combining once he has left the city walls or, in our times, when he has exited the last settlements that are still considered a part of his city. Yasir Qadhi is someone that believes that one's life should be judged by more than just academic degrees and scholastic accomplishments.

Friends and foe alike acknowledge that one of his main weaknesses is ice-cream, which he seems to enjoy with a rather sinister passion. The highlight of his day is twirling his little girl a.

A few tid-bits from his mundane life: Sh. I always face this dilemma about prayers travelling through time zones. Or should we just make them up afterwards. I wondered this too. Yasir Qadhi. Therefore, you would be required to pray Fajr and Dhuhr and Asr in the plane. Jazaak Allahu khayran Shaykh. What do I do? In and of itself, its a good dawah opportunity to be praying on a plane.

If its there and is appropriate here, please let us know it. Sunny ibn Salman Al-Amreekee. I second the curious thought above by Abu Abdullah. What is the understanding of praying salaah while on a moving vehicle, be it a car, train, airplane, et cetera? It is just be or does it seem like he is implying he was a student of the late shaykh rahimahullah. Allah blessed me to study with the Shaykh in his annual summer intensives that he held in his mosque in Unayzah.

I was only able to attend one summer intensive, in , the very last year that they were held. The Shaykh passed away early , yarhamuhullah. Know the important Hadith on travel as well as the etiquettes and manners of travelling in Islam. Find out the Intentions for travellers and Istikhara dua in English and Arabic with translation. Before embarking upon a journey it is preferable to do Istikharah which literally means to seek goodness.

The method of Istikharah, is that if it is not a time of the day when Salaah is prohibited or disliked, one should perform two Rakaats of Nafl Salaah and thereafter seek guidance and goodness from Allah Subhanahu-Sa-Tha'ala in the form of dua. The dua of Istikharah is in the Travel Dua section. In many cases a person just feels inclined towards a certain decision. If one is still uncertain, one should repeat the Istikhara and also consult the pious, Allah fearing person and seek their guidance as well.

It is permissible for one to ask someone else to do Istikhara for oneself. However, one should also do Istikhara oneself.

One should not pass by places without taking these important lessons from them. Indonesian id. Uygur ug. Minimum distance of travel at which it is permissible not to fast and to shorten prayers. Publication : What is the minimum distance of traveling at which the fasting is exused. Praise be to Allah. The equivalent in kilometers is approximately 80 km. They replied: The distance at which a traveler may shorten his prayers is approximately 80 km, according to the view of the majority of scholars.

He replied: The distance at which a traveler may shorten his prayers was defined by some of the scholars as being approximately eighty-three kilometers, and some defined it as being what is customarily regarded as traveling, even if the distance is not 80 km, and that what the people say is not traveling should not be regarded as such, even if it is as far as one hundred kilometers. The view of Shaykh al-Islam Ibn Taymiyah is closer to what is correct.

Add a comment. If a traveller, who has determined to stay at a place for ten days, wishes, after offering a prayers of four units or after staying for ten days - though he may not have offered one complete prayers - to go to a place which is less than 4 farsakh away and to return, and to stay again at his first place for ten days or less than that he should offer complete prayer from the time he goes till the time he returns and after his return.

However, if his return to the place of his stay is only for the reason that it is located on the way of his journey and his journey is a legal journey i.

However, if the place where he wants to go is 8 farsakh or more, he should shorten his prayers while going and if he does not want to stay there for ten days he should also shorten his prayers during the period he stays there. If a traveller, who has determined to stay at a place for ten days, wishes, after offering an obligatory prayers i.

If a person decides to stay at a place for ten days under the impression that his companions wish to stay there for ten days, and after offering an obligatory prayer i. If a traveller stays at a place by chance for thirty days - for example, he remained undecided throughout those thirty days whether he should stay there or go away from there - he should offer complete prayers after thirty days even though he may stay there for a short period.

If a traveller intends to stay at a place for nine days or for a less period, and if after spending nine days or a less period there, he determines to stay there for another nine days or a less period, and similarly thirty days pass away in this manner, he should offer complete prayers on the thirty-first day of his arrival there.

A traveller should offer complete prayers after thirty days if he stays for thirty days at one place. Hence, if he stays for a part of that period at one place, and for some part at another place, he should offer shortened prayers even after thirty days.

He can also offer full prayers in the shrine precincts of Imam Husayn, though he may be at quite some distance from the sacred tomb of the holy Imam in Karbala, Iraq.

If a person who knows that he is a traveller, and should offer shortened prayers, intentionally offers complete prayers at places other then the tour places mentioned in the fore- going article, his prayers is void. And the same is the case if he forgets that a traveller should offer shortened prayers, and offers complete prayers.

However, if he forgets that a traveller should offer shortened prayers and recollects after the prescribed time for prayers has passed, it is not necessary for him to re-offer that prayers. If a traveller, who does not know that he should shorten his prayers, offers complete prayers, his prayer is in order. If a traveller knows that he should offer shortened prayers but does not know some of its particular aspects - for example, if he does not know that shortened prayers should be offered when the distance of the journey is of 8 farsakh and offers complete prayers and realizes the mistake within the time prescribed for prayers, it is necessary for him to offer the prayers again and if he does not offer the prayers again, he should offer its qaza.

However, if he knows the problem after the time for prayers is over, it is not necessary for him to offer its qaza. If a traveller, who knows that he should offer shortened prayers, offers complete prayers under the impression that his journey is of less than 8 farsakh, he should, when he realizes that his journey has been of 8 farsakh, offer in shortened form the prayers which he has offered in complete form.

And if he realizes this after the prescribed time for the prayers has passed, it is not necessary for him to offer qaza. If a person forgets that he is a traveller and offers complete prayers, and if he recollects this within the time prescribed for prayers, he should offer shortened prayers, and if he realizes this after the prescribed time is over, it is not obligatory for him to offer qaza of that prayers.

If a person, who should offer complete prayers, offers shortened prayers, his prayers is void in all circumstances except when he intends staying at a place for ten days and offers shortened prayers owing to his not knowing the orders on the subject. If a person begins offering a prayers consisting of four units, and recollects during prayers that he is a traveller, or takes notice of the bet that his journey is of 8 farsakh, and has not gone into the bowing of the third unit, he should complete prayers consisting of two units, and if he goes into the bowing of the third unit, his prayers is void, and in case he has at his f disposal sufficient time even to offer one unit.

If a traveller does not know some of the particular aspects of the prayers of a traveller, for example, if he does not know that if he goes on an outward journey of 4 farsakh and a return journey of 4 farsakh, he should offer shortened prayers, and he gets engaged in prayers with the intention of offering four unit prayers, and comes to know the rule before the bowing of the third unit he should complete the prayers consisting of two units, and if he knows this rule during bowing, his prayers is void.

And in case he has time at his disposal even to offer one unit of prayers, he should offer shortened prayers again. If a traveller, who should offer complete prayers gets engaged in prayers with the intention of prayers of two units on account of his not knowing the rule, and comes to know the rule during the prayers, he should complete the prayers consisting of four units, and the recommended precaution is that after the completion of the prayers, he should offer a prayers of four units once again.

If before the time for prayers comes to an end, a traveler, who has not offered prayers, reaches his home town, or a place where he intends to stay for ten days, he should offer complete prayers. And if. If the midday, afternoon, or night prayers of a traveler, who should offer shortened prayers, becomes qaza lapses he should perform its qaza by performing shortened prayers consisting of two units. And if one of these three prayers of a person who is not a traveller becomes qaza he should perform its qaza by offering prayers consisting of four units, though he may be travelling at the time he offers its qaza.

It is recommended that a traveller should say thirty times after every prayers: "Subhanallahi walhamdu lillahi wala ilaha illalahu wal lahu Akbar" Supplication after midday, afternoon and night prayers is greatly insisted on.

Rather it is better that the above recital should be repeated sixty times after these three prayers. A person who does not offer his obligatory prayers in time should offer lapsed prayers though he may have been sleeping during the entire time prescribed for the prayers or may have failed to offer it owing to his having been unconscious all the time. However it is not obligatory for a woman to offer lapsed prayers which she fails to offer during the period of hayz menses or nifas lochia and it makes no difference whether those are daily obligatory prayers or other ones.

If a person realizes after the prescribed time for the prayers has passed that the prayers, which he offered in time was void, he should perform its lapsed prayers. If a prayers of a person has lapsed, he should not be negligent in offering its lapsed prayer though it is not obligatory for him to offer it at once.

A person who is required to offer lapsed prayers, can offer recommended prayers. If a person considers it probable that he has to offer the lapsed prayers, or that the prayers offered by him have not been in order, it is recommended that, as a measure of precaution, he should offer their lapsed prayers. It is not necessary to maintain order in the offering of lapsed prayers, except in the case of prayers for the offering of which order has been prescribed for example midday and afternoon prayers or dusk and night daily prayers.

However, it is better to maintain order in other lapsed prayers also. If a person wishes to offer some lapsed prayers other than the daily prayers like "Sign Prayers", or, for example, wishes to offer one daily prayers and a few other prayers, it is not necessary to maintain order in offering them. If a person forgets the order of the prayers, which he has not offered, it is better that he should offer them in such a way that he should become sure that he has offered them in the order in which they lapsed.

For example if it is obligatory for him to offer one lapsed prayers of midday and one prayers of dusk, and he does not know which of them lapsed first he should first offer one lapsed dusk prayers and thereafter one midday prayers, and then one dusk prayers once again, or he should offer one midday prayers and then one dusk prayers and then one midday prayers once again so that he may become sure that the lapsed prayers which lapsed first has been offered first.

If midday prayers of one day and afternoon prayers of another day or two midday prayers or two afternoon prayers of a person lapse, and it he does not know which of the them lapsed first, it is sufficient for acquiring order, if he offers two prayers of four unit each with the intention that the first is the lapsed prayers, which lapsed on the first day, and the second is the lapsed prayers, which lapsed on the second day.

If one midday prayers and one night prayers, or one afternoon payers and one night prayers of a person lapse, and he does not know which of them lapsed first, it is better that he should perform their lapsed prayers in such a way that he may become sure that he has maintained the order.

For example, if one midday prayers and one night prayers of his have lapsed, but he does not know which of them lapsed first, he should first offer one midday prayers and thereafter one night prayers and then one midday prayers once again, or he should first offer one night prayers and thereafter one midday prayers and then one night prayers once again.

If a person knows that he has not offered a prayers consisting of four units but does not know whether it is midday prayers or night prayers, it is sufficient, if he offers a four unit prayers with the intention of offering lapsed prayers, which he has not offered, and he has option to offer it loudly or in low voice.

If five prayers of a person have lapsed one after the other, and he does not which of them lapsed first, and he offers nine prayers in order e. If a person knows that one each of his daily prayers has lapsed, but does not know the order in which they have lapsed, it is better that he should offer five days, daily prayers and if his six prayers of six days have lapsed he should offer six days, daily prayers.

Thus for every lapsed prayers of an additional day he should offer an additional days' daily prayers, so that he may become sure that he has offered the prayers in the same order in which they had lapsed.

For example, if he has not offered seven prayers of seven days he should perform lapsed prayers of seven days' daily prayers. If, for example, a few dawn prayers or a few midday prayers of a person have lapsed and he does not know their number or has forgotten it, for example if he does not know whether they were three, four or five prayers, it is sufficient if he offers the smaller number. However, it is better that he should offer so many prayers that he becomes sure that he has offered all of them.

For example, if he has forgotten as to how many dawn prayers of his have lapsed and is certain that they were not more than ten, he should, as a measure of precaution, offer ten dawn prayers. If a person is required to offer only one lapsed prayers of previous days, it is better that, if possible, he should offer it first, and then start offering prayers of that day. Furthermore, if he has not to offer any lapsed prayers of previous days but one or more prayers of that very day have lapsed it is better that.

If while offering prayers a person recollects that one or more prayers of his of that very day have lapsed, or he has to offer only one lapsed prayers of the previous day and he has sufficient time at his disposal, and it is possible for him to turn his intention to lapsed prayers, it is better that he should make intention of lapsed prayers.

For example, if he recollects before the bowing of the third unit of the midday prayers that his dawn prayers has lapsed and if the time for midday prayers is not short, he should turn his intention to the dawn players and complete it with two units, and then offer midday prayers.