Breaking the Fast during the Journey is from the Concessions of the Shariah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 29 : Point 36
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And as for Fasting whilst upon a journey, then whoever wishes may Fast and whoever wishes may withhold from Fasting.”

[Souncloud Audio Link

Transcribed Audio:

From the rukhas (concessions/allowances) that Allaah has made for his servants is to withhold from Fasting in Ramadaan when upon a journey. So it is a rukhsah (concession). So whoever wishes, he can aftara (withhold) from Fasting and whoever wishes he can Fast. And if he Fasts whilst upon a journey then his Fasting will be correct because a Companion asked the Prophet sallAllaahu `alayhi wa sallam saying that he had strength and he was able to Fast upon a journey so he asked the Prophet sallAllaahu `alayhi wa sallam and the Prophet sallAllaahu `alayhi wa sallam gave him permission to Fast upon the journey. [02]

So it is a concession, so an allowance has been made, it is not obligatory to do it, rather it is better to do it just like the rest of the concessions. And if the person returns to the original situation (the asl ) and Fasts then there is no harm upon that. And Allaah, the Majestic and Most High, says:

So whoever amongst you witnesses the beginning of the month (month of Ramadaan), whilst he is resident then let him Fast it and whomever is sick or upon a journey, let him Fast other days. (Sooratul-Baqarah (2), aayah 185)

And He sallAllaahu `alayhi wa sallam used to break his Fast upon his journeys. [03]

Footnotes:

[02] Reported by Muslim (no. 1121) from Hamzah ibn `Amr al-Aslamiyy radiyAllaahu `anh that he said, “Oh Messenger of Allah, I find that I have strength to Fast upon the journey so would there be any sin upon me?”

So Allaah’s Messenger sallAllaahu `alayhi wa sallam said:

“It is a concession from Allaah so whoever takes it up then this is fine and whoever wishes to Fast then there is no sin upon him.”

[03] Reported by al-Bukhaariyy, correct reference is (no. 1944) and Muslim (no. 1113) from Ibn `Abbaas radiyAllaahu `anhumaa that Allaah’s Messenger sallAllaahu `alayhi wa sallam went out to go to Makkah in Ramadaan. So he Fasted until he reached Al-Kadeed then he broke his Fast; and the people stopped Fasting.

Translator’s side point: This was in the eighth year; it was the journey for the Conquest of Makkah. AlKadeed is a place around two riding stages from Makkah, a place around fifty-five miles from Makkah.

Transcribed by Saima Zaher. Download PDF of Lesson 29

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links: https://abdurrahman.org/category/islam/travel/

Shortening the prayer whilst upon a journey is Sunnah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Sharhu Sunnah : Lesson 29 : Point 35
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

“And shortening the prayer whilst upon a journey is Sunnah.”

[Souncloud Audio Link

Transcribed Audio:

From the rukhas (concessions/allowances), which the legislation came with to make things easier for the servants and to remove difficulty, is shortening the prayer whilst upon a journey and it is shortening the four rak`ah prayer and this is by the text of the Qur’aan, He, the Most High, said:

And if you travel upon the earth …
(Sooratun-Nisaa· (4), aayah 101)

Meaning saafartum; when you go on a journey.

… then there is no sin upon you if you shorten the prayer if you fear that those who disbelieve may put you to trial. (Sooratun-Nisaa (4), aayah 101)

What is apparent from the aayah is then it is not permissible to shorten the prayer except in a state of fear. However, this problem has been removed because Allaah’s Messenger sallAllaahu `alayhi wa sallam was asked:

“Why is it that we still shorten, now that we have become secure?”

So he sallAllaahu `alayhi wa sallam said:

“That is a charity which Allaah has given to you so accept from Allaah His charity.” [01]

And he sallAllaahu `alayhi wa sallam used to shorten the prayer on all of his journeys; he would shorten the four rak`ahs prayer to two rak`ahs. This is the Sunnah, and whoever completes it then that is permissible, however it is in opposition to that which is better.

So shortening (al-qasr) is a concession, whoever wishes he can do it and that is better, whoever wishes, he can leave it and complete it, then there is no harm in that because completing (four rak’ahs) is the asl. And the author mentioned that because accepting the concessions of the legislation is from matters of `aqeedah and that contains a refutation of those who are mutashaddideen (over harsh); those who do not accept the legislated concessions.

Footnotes:

[01] Reported by Muslim (no. 686) from a hadeeth of `Umar ibnul-Khattaab radiyAllaahu `anhu.

Transcribed by Saima Zaher. Download PDF of Lesson 29

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhu Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Related Links:

Two Situations of Traveler’s Salah Without Wudu – Dr. Saleh as Saleh [Short Clip|En]

Points of Benefit in Salaat – 20- Two Situations of Traveler Without Wudu

Posted from: Points of Benefit in Salah – Dr Saleh as Saleh [Audio|En]

Transcription of the Audio Clip:

Another point of benefit, a traveler led by a resident Imam.

The traveler started his salah without wudu and completed the salah with the Imam. Then afterwards he remember that he entered the salah with the resident Imam without wudu. In this case, he makesup his salah as two rakah.

Second situation, the same as this one however during the salah he looses his ritual purity. Say for example a minor ritual impurity but this is during the salah. In this case he makes up his salah as four rakah.

Can you see the difference between these two situations?

نعم, so in the second situation his salah now linked to the Imam. But in the beginning he didn’t enter the salah. So his salah with him is two rakah initially. With the first situation he didn’t enter the salah because he didn’t have the state of purity to begin with. In the second, it is linked but it was then nullified. So, in this case he does the four rakah in the second situation to makeup and the first situation he brings two rakah. And this happens, this really happens a lot and the people don’t know what to do in terms of the makeup.

So at the first place the first person’s salah was not commenced in the first place and what is due upon him is two rakah for the problem. So in this case he didn’t enter any salah to begin with. So therefore he makesup his salah as regularly two. At the second situation, his salah commenced with the Imam correctly in the beginning, but it was corrupted during the salah. He lost his wudu after commencing the salah with the Imam. So in this case he makes it up as four.

Transcribed by Sawdah K for AbdurRahman.Org

Travelling to disbelieving countries for football matches – Shaykh Saalih Al-Fawzaan

Translated by Owais Al-Hashimi حفظه الله
Video Courtesy: Brother Bilal Nahim

Question:

My son travels abroad to attend football (soccer) matches in the lands of the unbelievers; what is your advice for me and for him regarding this matter?

Shaykh Salih Fawzan:

[My advice] is that he is to have Taqwa of Allah and not to follow this game that has no benefit, rather it is harmful, and that he not travel for its sake to the lands of the unbelievers.

Firstly [football] is useless. and secondly, travelling to the lands of the unbelievers is not permitted except for a necessity, for medical treatment, to learn something special only they have and which we need, or for trade, this is alright.

How Should a Person Pray in an Airplane? – Shaykh Uthaymeen

In the Name of Allah, the Most Gracious, the Most Merciful.

All praise and thanks are to Allah, the Lord of the worlds, and I send prayers and blessings on our Prophet, Muhammad and upon all his family and Companions.

How Should a Person Pray in an Airplane?

1 . He should offer the voluntary prayers in an airplane while he is sitting in his seat in whatever direction the airplane was facing, indicating the bowing and prostrating (by inclining his head), making the prostration lower than the bowing.

2. He should not offer the obligatory prayers in an airplane, unless he is able to face towards the Qiblah throughout the whole of the prayer and he is also able to bow, prostrate, stand and sit.

3. If he is unable to do that, he should delay the prayer until he lands at the airport and then pray on the ground. If he fears that the time for the prayer will expire before the airplane lands, he should delay it until the time of the next prayer. This is the case if it is one of those prayers that may be combined with another, such as Zuhr with ‘Asr or Maghrib with ‘Isha’. If he fears that the time for the next prayer will expire, he should pray them both in the airplane before the time ends and perform whatever conditions, pillars and obligations of the prayer he is able to. For example: If the airplane took off just before sunset and the sun set while he was in the air, then he should not offer the Maghrib prayer until the airplane lands at the airport, he disembarks, and then prays on the ground. But if he fears that the time for offering the Maghrib prayer will expire, he should delay it until the time of ‘Isha’ and offer them both together, combining them and delaying the Maghrib prayer until the time of the ‘Isha’ prayer after he descends. But if he fears that the time for the isha prayer will expire – and it expires at midnight – he should offer them before the time expires in the airplane.

4. The manner of performing the obligatory prayer in the airplane is to stand facing the Qiblah and make the Takbir. Then he recites Sural Al-Fatihah and the words which it is prescribed to recite before it, such as the opening supplication (Du’a Al- Istiftah) and some Qur’anic Verses after it. Then he should bow, then straighten up from bowing, and relax in a standing position, then prostrate, then straighten up from prostration, and relax in a sitting position, then prostrate again, then do likewise in the remainder of the prayer. If he is unable to prostrate, he should sit and indicate the prostration while sitting, and if he does not know the Qiblah, and no one reliable can inform him of it, he should use his judgement and try to ascertain it, then pray according to his judgement.

5. The prayer of the traveller in an airplane is shortened, so he performs the four Rak’ah prayer as two Rak’ahs like other travellers.

Fatawa Arkanul-Islam -Islamic Verdicts on the Pillars of Islam (Volume Two)
Prayer, Zakah, Fasting, Hajj
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman

Carelessness of some Women concerning Travelling by Airplane without a Mahram – Shaykh Uthaymeen

There is a very regrettable thing with regard to this matter which is the carelessness of some women concerning travelling by airplane without a Mahram.

They are very negligent in this matter: One finds women travelling by airplane alone, and their justification for doing this is that they say that her Mahram escorted her in the airport from which the airplane took off and the other Mahram will meet her in the airport at which the airplane lands, and that in the airplane she is safe.

This justification is weak in reality, because the Mahram who accompanies her does not admit her onto the airplane, he only admits her to the departure lounge.

It may also be that the airplane is delayed in taking off and so this woman remains lost, or the airplane might take off and then be unable to land at the intended airport due to some reason or another, and so it lands at some other place, else and so this woman will be lost. Or, the airplane might land at the intended airport, but the Mahram who is supposed to meet her does not arrive due to one reason or another, such as illness, sleep or a car accident which prevents him from getting there, or something else.

Even if all of these things did not happen, and the airplane landed at the correct time of arrival and the Mahram who was supposed to meet her was present, there might be some man sitting next to her on the airplane who does not fear Allah, the Most High and does not respect the worshippers of Allah, and he might be attracted to her and she to him, which might lead to Fitnah (temptation, trial) and unlawful deeds, as is well known.

So, it is incumbent upon a woman to fear Allah, the Almighty, the All-Powerful and not to travel except with a Mahram. It is also incumbent upon women’s male guardians whom Allah has made protectors and maintainers of women to fear Allah, the Almighty, the Ail-Powerful, and to avoid being negligent to those they are Mahrim for, and losing their zeal and their religion, for a person is responsible for his family. Because Allah, the Most High has made them a trust for him; He, the Most High says:

“O you believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not, (from executing) the Commands they receive from Allah, but do that which they are commanded.”

Source :
Fatawa Arkanul-Islam – Fatawa on Hajj (Pilgrimage) Q.No 458
Islamic Verdicts on t he Pillars of Islam (Volume Two) – Prayer, Zakah, Fasting, Hajj
By the Honorable haikh Muhammad bin Salih Al- ‘Uthaimeen
Collected and Arranged by : Fahd bin Nasir bin Ibrahim As-Sulaiman , Dar-us-salam Publications

Umrah in Ramadhan – If a traveller arrives in Makkah and he is fasting, should he break his fast? – Shaykh ibn Uthaymeen

Q. 405. If a traveller arrives in Makkah and he is fasting, should he break his fast in order to gain strength to perform ‘Umrah?

A. We say that the Prophet (صلى الله عليه و سلم) entered Makkah on the twentieth of Ramadan in the year of the conquest of Makkah and he was not fasting, and he led the people of Makkah in a two Rak’ah prayer and he said to them:

Oh, people of Makkah! Complete the prayer (i.e. pray four Rak’ahs), for we are travellers.” [1]

It has been confirmed in Sahih Al-Bukhari that the Prophet (Sallallaahu alaihi wa sallam) did not fast for the remainder of the month, because he was a traveller, so the journey of a person performing ‘Umrah does not end with his arrival in Makkah, and he is not obliged to fast if he arrives while not fasting.

Some people might continue to fast even while they are travelling, thinking that to fast while travelling in the present day is not difficult for people. So, they will continue fasting even while travelling, then they arrive in Makkah and feel tired, and so they say to themselves: Should I continue my fast and delay the ‘Umrah until after I have broken my fast, or should I break my fast in order to perform the ‘Umrah immediately upon arrival in Makkah. We would say to them in these circumstances: It is better for you to break your fast in order to perform ‘Umrah immediately upon arrival in Makkah, in order to perform this rite. 

Because when the Prophet (صلى الله عليه و سلم) entered Makkah and he was performing his religious rites, he would go straight to the Masjid, even making his camel kneel outside the Masjid, entering it in order to perform the rites, for he was so preoccupied with it. Therefore, for those who perform ‘Umrah, breaking your fast in order to perform ‘Umrah briskly is better than remaining in a state of fasting, then performing your ‘Umrah after you have broken your fast at night.

It is confirmed from the Prophet (صلى الله عليه و سلم) that he was fasting on his journey to the battle for the conquest of Makkah, and the people came to him and said: “Oh, Messenger of Allah! Fasting has become difficult for the people and they are waiting to see what you will do.” And this was after ‘Asr, but the Prophet (صلى الله عليه و سلم) called for water and drank it while the people were watching. [2] So, the Prophet broke his fast during his journey, indeed, he broke his fast at the end of the day, and all of this was in order to make it clear to his people that this was permissible. Fasting while travelling, as some do, in spite of difficulty, contradicts the Sunnah; of this there is no doubt. To this applies the statement of the Prophet (صلى الله عليه و سلم):

It is not righteousness to fast while on a journey. ” [3]

Footnotes:

[1] Reported by Al-Bukhari in the Book of Battles, in the Chapter: The Battle of the Conquest in Ramadan (4275).
[2] Reported by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting or Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1114)
[3] Reported by Al-Bukhari in the Book of Fasting, in the Chapter: The Statement of the Prophet to the One Who Was Shaded and Upon Whom the Heat Was Oppressive: It is not righteousness to fast whilst on a journey. (1946); and by Muslim in the Book of Fasting, in the Chapter: The Permissibility of Fasting and Breaking the Fast During the Month of Ramadan for the Traveller Without Disobedience (1115).

From the Book “Fatawa Arkanul-Islam “
Islamic Verdicts on the Pillars of Islam (Volume Two)
By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen

Ramdhan & Fasting Index Page – http://salaf-us-saalih.com/ramadhan/

Praying while Traveling – Shaykh Muhammad Ibn Salih al-Uthaymin

Author: Muhammad Ibn Saalih Al-‘Uthaymeen
Taken from Fataawaa Arkaan Al-Islaam (no. 312 & 315) by Shaykh Ibn Al-‘Uthaymeen.
Translated by Abu az-Zubayr Harrison authentic-translations.com

Click the below Link to read or download the PDF

Praying while Traveling-Shaykh Uthaymeen [PDF]

Sitting in the plane next to a Woman – The Permanent Committee

The third question of Fatwa no. 6430

Q3: What is the ruling on a Muslim who boards a crowded plane and is forced to one of the following cases?

1. A group of women surround him; two on each side, one in front of him and a fourth one behind him.
2. He sits face to face with a non-Mahram (not a spouse or an unmarriageable relative) woman, Arab or other.
3. He sits beside a non-Mahram woman who may be very old.
4. His seat faces the flight hostess who sits in her seat for a short period after takeoff and before landing of the plane.

Sometimes, there are no empty seats left on the plane, or the passengers refuse to exchange seats so that the crew cannot do anything to help him change an inappropriate situation.

Ans:

If traveling by plane is necessary and the cases you mentioned are inevitable, you should choose the case which involves less Fitnah (temptation) based on the rule of applying the lesser of two harms or evils. Additionally, you should lower your gaze as much as possible.

However, if traveling by plane is not necessary and you have other alternatives, you should avoid that to guard your faith.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
 http://alifta.com/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=10380&PageNo=1&BookID=7

Is it Permissible to Fast while Travelling ? – Shaykh al Albaani

Taken from Silsilah Ahadeeth As-Saheehah
by The Muhaddith, Shaykh, Allamaa’ Muhammad Naasiruddeen al-Albaani
Translated by Abbas Abu Yahya

No. 2595 – From Jabir bin Abdullaah who said that the Prophet sallAllaahu alayhi wa sallam  passed by a man who kept turning over on his back and front out of severe hunger, so the Prophet sallAllaahu alayhi wa sallam asked the people about him.  They said: ‘He is fasting O Prophet of Allaah.’

So the Prophet sallAllaahu alayhi wa sallam ordered him to break his fast, and said:

‘Is it not sufficient that you are in the path of Allaah and with the Messenger of AllaahsallAllaahu alayhi wa sallam that you have to fast.’

Collected by Ahmad, and its Isnaad is Saheeh upon the conditions of Imam Muslim.

Shaykh Albaani said:

‘In this hadeeth is a clear evidence that it is not allowed to fast while travelling if it is harmful to the person fasting, and the saying of the Messenger sallAllaahu alayhi wa sallam applies to him: ‘It is not from righteousness to fast while travelling.’ Or the Messenger’s sallAllaahu alayhi wa sallam saying: ‘Those are the disobedient ones.’ As for anyone else then he has the choice, if he wants he can fast and if he wants he can break his fast. This is a summary of what the hadeeth in this issue  intended, and there is no contradiction between the Ahadeeth, and all praise belongs to Allaah.’

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/1 – No. 2595]

Shaykh Albaani commented on another hadeeth in ‘Silsilah Ahadeeth As-Saheehah’:

No. 2884 – The hadeeth of Hamzah bin ‘Amr al-Aslami -Radi Allaahu anhu- when he asked the Messenger of Allaah sallAllaahu alayhi wa sallam about fasting whilst travelling and the Messenger sallAllaahu alayhi wa sallam said:

‘Whichever of those is easier for you then do it. i.e. not fasting in Ramadan or fasting while travelling.’

Collected by Tamam in ‘al-Fawaid’ and its Isnaad is Saheeh.

Shaykh Albaani said:

‘I brought the research of this wording here, firstly to reference this hadeeth to its source, and secondly to include the reason as to why the Messenger sallAllaahu alayhi wa sallam allowed this and let the traveler have the choice of fasting or breaking the fast, and that is the explanation of this issue.

People are completely different as is witnessed and well known from their different capabilities and their different natures (i.e. Physically and in terms of Taqwa) so for some people it is easier to fast along with the people and not make up for it, when they have finished fasting. And others differ so they do not fast because of the allowance not to, and then they make up the fasts later.

May Allaah send His prayers upon the unlettered Prophet to whom it was revealed:

<< Allaah intends for you ease, and He does not want to make things difficult for you >> [Baqarah: 185]

[‘Silsilah Ahadeeth As-Saheehah’ vol.6/2 – No. 2884]

The Traveller Praying A Different Prayer Behind A Resident Imaam – Shaykh al-Albani

By  Shaykh al-Albani
Translated by Abbas Abu Yahya

Shaykh al-Albani quotes from the book ‘Fiqh-us-Sunnah’ :

“….if a traveller does not find another traveller to lead him in prayer, then he should shorten the prayer and pray by himself.  It is disliked to be led in prayer by a resident person.”

Shaykh al-Albani says:

‘I say: As for this dislike, then even though it is devoid of evidence, it also opposes the Sunnah which was narrated by the scholar of theUmmah, Abdullaah bin ‘Abbas -radiAllaah anhu.

Musa bin Salamah mentioned: ‘We were with Ibn Abbas in Makkah and I said to him: ‘When we are with you we pray four rakat prayers and when we return to our temporary residences we pray two rakat prayers?’  He answered: ‘That is the Sunnah of Abul-Qassim – sallAllaahu alayhi wa sallam.’’

Narrated by Ahmad with an authentic chain and it was also narrated in a summarized form by Muslim, Abu ‘Awaana and other than them.  It has been researched in ‘al-Irwaa’ (571).

Taken from ‘Tamam al-Minnah’ p.371 by Shaykh al-Albani

Additional evidence reported from Saheeh al-Bukhari

On the authority of Jaabir bin ‘Abdullah who said, “Mu’adh bin Jabal used to pray with the Prophet and then go to lead his people in prayer once he led the ‘Isha‘ prayer and recited Soorat “Al-Baqarah.” Somebody left the prayer and Mu’adh criticized him. The news reached the Prophet and he said to Mu’adh, ‘You are putting the people to trial,’ and repeated it thrice (or said something similar) and ordered him to recite two medium Suras of Mufassal.” (‘Amr said that he had forgotten the names of those Suras).

Also narrated by Jaabir bin ‘Abdullah that Mu’adh used to pray with the Prophet and then go and lead his people (tribe) in the prayer.

Both hadeeth have been mentioned in the Book of Adhan from Saheeh al-Bukhari

Prohibition of Carrying the Qur’an into the Land of Enemy

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 363
Prohibition of Carrying the Qur’an into the Land of Enemy

1794. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) forbade travelling to the land of the enemy carrying the Qur’an.
[Al-Bukhari and Muslim].

Undesirability of departing from or coming to a Place stricken by a Epidemic

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 361
Undesirability of departing from or coming to a Place stricken by a Epidemic

Allah, the Exalted, says:

Wheresoever you may be, death will overtake you even if you are in fortresses built up strong and high!” (4:78)

And do not throw yourselves into destruction.” (2:195)

1791. Ibn `Abbas (May Allah be pleased with them) reported: `Umar bin Al-Khattab (May Allah be pleased with him) set out for Ash-Sham (the region comprising Syria, Palestine, Lebanon and Jordan). As he reached at Sargh (a town by the side of Hijaz) he came across the governor of Al-Ajnad, Abu `Ubaidah bin Al-Jarrah (May Allah be pleased with him) and his companions. They informed him that an                                                                                                                                                                             had broken out in Syria. Ibn `Abbas relates: `Umar (May Allah be pleased with him) said to me: “Call to me the earliest Muhajirun (Emigrants).” So I called them. He sought their advice and told them that an epidemic had broken out in Ash-Sham. There was a difference of opinion whether they should proceed further or retreat to their homes in such a situation. Some of them said: “You have set forth to fight the enemy, and therefore you should not go back;” whereas some of them said: “As you have along with you many eminent Companions of Messenger of Allah (sallallaahu ’alayhi wa sallam), we would not advice you to set forth to the place of the plague (and thus expose them deliberately to a danger).” `Umar (May Allah be pleased with him) said: “You can now go away.” He said: “Call to me the Ansar (the Helpers).” So I called them to him, and he consulted them and they differed in their opinions as well. He said: “Now, you may go.” He again said: “Call the old (wise people) of the Quraish who had emigrated before the conquest of Makkah.” I called them. `Umar (May Allah be pleased with him) consulted them in this issue and not even two persons among them differed in the opinions. They said: “We think that you should go back along with the people and do not take them to this scourge. `Umar (May Allah be pleased with him) made an announcement to the people, saying: “In the morning I intend to go back, and I want you to do the same.” Abu ‘Ubaidah bin Al-Jarrah (May Allah be pleased with him) said: “Are you going to run away from the Divine Decree?” Thereupon `Umar (May Allah be pleased with him) said: “O Abu ‘Ubaidah ! Had it been someone else to say this.” (‘Umar (May Allah be pleased with him) did not like to differ with him). He said: “Yes, we are running from the Divine Decree to the Divine Decree. What do you think if you have camels and you happen to get down a valley having two sides, one of them covered with foliage and the other being barren, will you not act according to the Divine Decree if you graze them in vegetative land? In case you graze them in the barren land, even then you will be doing so according to the Divine Decree.

There happened to come `Abdur-Rahman bin `Auf who had been absent for some of his needs. He said: I have knowledge about it. I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “If you get wind of the outbreak of plague in a land, you should not enter it; but if it spreads in the land where you are, you should not depart from it.” Thereupon `Umar bin Khattab (May Allah be pleased with him) praised Allah and went back.
[Al-Bukhari and Muslim].

1792. Usamah bin Zaid (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “If you get wind of the outbreak of plague in a land, do not enter it; and if it breaks out in a land in which you are, do not leave it.
[Al-Bukhari and Muslim].

Undesirability of Riding a Camel which eats Animals’ waste

Chapter 308
Undesirability of Riding a Camel which eats Animals’ waste

1692. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) prohibited riding a camel which eats dung, or animal or human waste.
[Abu Dawud].

Prohibiting Woman from Traveling Alone

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 179
Prohibiting Woman from Traveling Alone

989. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “It is not permissible for a woman who believes in Allah and the Last Day to make a journey of one day and night unless she is accompanied by a Mahram (husband or any other relative to whom she is prohibited to marry).”
[Al-Bukhari and Muslim].

990. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “No man must not be alone with a woman except in the presence of  her  (Mahram). No woman should travel except in company of a (Mahram).” A man said: “O Messenger of Allah! I have been enrolled for such and such expedition, and my wife left for Hajj.” He (sallallaahu ’alayhi wa sallam) said to him, “Go and perform Hajj with your wife.”
[Al-Bukhari and Muslim].

Glorification of Allah by a Traveler while Ascending and Descending

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 171
Glorification of Allah by a Traveler while Ascending and Descending

975. Jabir (May Allah be pleased with him) reported: When we ascended (a height) we would proclaim: “Allahu Akbar (Allah is Greatest),” and when we descended (from the height) we would proclaim: “Subhan Allah (Allah is free from imperfection).”’
[Al-Bukhari].

976. Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (sallallaahu ’alayhi wa sallam) and his army ascended a height, they would proclaim: “Allahu Akbar (Allah is Greatest),” and when they climbed down, they would proclaim: “Subhan Allah (Allah is free from imperfection).”
[Abu Dawud].

977.  Ibn `Umar (May Allah be pleased with them) reported: Whenever the Prophet (sallallaahu ’alayhi wa sallam) returned from Hajj or `Umrah and ascended a height or hill, he would recite thrice: “Allahu Akbar (Allah is Greatest).” Then he would say, “La ilaha ill-allahu wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shay’in Qadeer. Ayibuna ta’ibuna `abiduna li-Rabbina hamidun. Sadaq-Allahu wa`dahu, wa nasara `abdahu, wa hazamal-ahzaba wahdahu [None has the right to be worshipped but Allah, Who has no partner, to Whom the sovereignty belongs, to Whom all praise is due, and Who is Able to do all things. We are those who return (in safety), feel penitence, worship Allah, prostrate before our Rubb and praise Him. Allah has fulfilled His Promise, helped His slave (i.e., Muhammad (sallallaahu ’alayhi wa sallam)) and He Alone vanquished the Clans].”
[Al-Bukhari and Muslim].

978. Abu Hurairah (May Allah be pleased with him) reported: A man said: “O Messenger of Allah (sallallaahu ’alayhi wa sallam), I intend to set out on a journey, so counsel me.” He (sallallaahu ’alayhi wa sallam) said, “Fear Allah, and ascending towards the raised ground, you should recite: “Allahu Akbar (Allah is Greatest).” When the man turned away, he (sallallaahu ’alayhi wa sallam) said, “O Allah! Shorten the distance for him and make the journey easy for him.” [At-Tirmidhi].

979. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: We accompanied the Prophet (sallallaahu ’alayhi wa sallam) in a journey, and when we climbed up a height, we proclaimed aloud: “La ilaha illallah (There is no true god except Allah)” and “Allahu Akbar (Allah is Greatest).” The Prophet (sallallaahu ’alayhi wa sallam) admonished us saying, “O people, take it easy. He Whom you are calling is not deaf or absent. He is with you (i.e., by His Knowledge), He is Hearing and He is Near.”
[Al-Bukhari and Muslim].

Summer Vacations to Europe, America & other non-Muslim countries and its Dangers – Ibn Baaz

Warning against traveling to non-Muslim countries and outlining its dangerson `Aqidah and manners [1]

Praise be to Allah, Alone. May peace and blessings be upon whom no Prophet shall come after, our Prophet Muhammad and upon his family, Companions, and followers till the Day of Judgment.

Allah (Exalted be He) has blessed the Muslim nation with many favors, distinguished it with unique characteristics, and made it the best of peoples ever raised up for mankind when it enjoins what is good and forbids what is evil and believes in Allah (Exalted be He). Indeed, the best thing Allah (Exalted be He) bestowed upon it is the Religion of Islam. Allah (Exalted be He) chose Islam as the Shari`ah (revealed teachings and laws) and way of life for His Slaves and completed His Favor upon His Slaves and perfected the religion by Islam.

He (Exalted be He) says, This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islâm as your religion. Surah Al-Ma’idah, 5: 3

However, the enemies of Islam feel envy towards Muslims owing to this great favor and are filled with spite and rage as well as enmity and hatred toward Muslims and Islam. They wish to deprive Muslims of this favor as Allah (Exalted be He) says describing what occurs in their psyches: They wish that you reject Faith, as they have rejected Faith, and thus that you all become equal (like one another). Surah Al-Nisa’, 4: 89

Allah (Exalted be He) also says: O you who believe! Take not as (your) Bitânah (advisors, consultants, protectors, helpers, friends) those outside your religion (pagans, Jews, Christians, and hypocrites) since they will not fail to do their best to corrupt you. They desire to harm you severely. Hatred has already appeared from their mouths, but what their breasts conceal is far worse. Indeed We have made plain to you the Ayât (proofs, evidence, verses) if you understand. Surah Al-`Imran, 3: 118

Allah (Exalted be He) also says: Should they gain the upper hand over you, they would behave to you as enemies, and stretch forth their hands and their tongues against you with evil, and they desire that you should disbelieve. Surah Al-Mumtahanah, 60: 2

Allah (Glorified and Exalted be He) also says: And they will never cease fighting you until they turn you back from your religion (Islâmic Monotheism) if they can. Surah Al-Baqarah, 2: 217

There are many Ayahs (Qur’anic verses) that speak about the enmity of disbelievers towards Muslims.

However, what I want to refer to here is that the disbelievers exert effort and search every way in order to realize their purposes to damage Muslims. They use numerous ways and many concealed and apparent means in order to reach their evil purposes. Among their ways is what some travel institutions do from time to time such as distributing publications which promote people in this country to spend summer holidays in Europe and America on the pretext of learning English and they offer inclusive programs for the entire time for the one who travels with them.

The following things are always included in their programs:

1- Choosing a non-Muslim family with which a student will live in spite of the great risks included in this.

2- Attending music parties and shows performed in the city where the student lives.

3- Going to dance and entertainment clubs.

4- Disco dancing with non-Muslim girls and participating in dance competitions.

5- It is mentioned about the entertainment centers in one of the non-Muslim countries that they include the following things: nightclubs, discos, jazz and rock parties, modern music, theaters, cinemas and bars.

However, these publications aim at many dangerous purposes, such as:

1- Working towards deviating the Muslim youth and leading them astray.

2- Spoiling manners and tempting people to commit adultery by making it obtainable.

3- Filling Muslims with doubts concerning their doctrine.

4- Developing in the Muslims who go there a sense of admiration and amazement with the culture of non-Muslim countries.

5- Promoting Muslim to adopt many of their bad traditions and customs.

6- Urging heedlessness towards religion and its morals and teachings.

7- Utilizing Muslims who go there so that they call others to travel to non-Muslim countries after returning from these journeys and being filled with the thoughts, customs and traditions of the disbelievers.

There are many other dangerous purposes and objectives that the enemies of Islam strive to achieve like gaining as much power as they could and using various apparent and concealed ways that serve their aims. These evil-minded people may work under Arabic names and national institutions; conspiring against Muslims, keeping suspicions away from them, and concealing their wicked aims from Islamic countries.

Therefore, I am here to warn my Muslim brothers who are living in this country in particular and in all Muslim countries against being deceived and influenced by these publications and not to respond to them. These publications are nothing but some evil-oriented plans by the enemies of Islam that aim at taking Muslims out of their religion, arousing doubts in them over their doctrine and sowing the seeds of discord among Muslims. Allah (Exalted be He) says about them in His Book, Never will the Jews nor the Christians be pleased with you (O Muhammad صلى الله عليه وسلم) till you follow their religion. Surah Al-Baqarah, 2: 120

Moreover, I direct my advice to the guardians of students in particular to take care of their children and not to respond to their requests concerning traveling to non-Muslim countries owing to the expected harms and corruption in religion and manners. Praise be to Allah, we, in our countries, have education in various kinds of sciences which suffice from traveling to foreign countries. There are many places of entertainment in our country that are useful substitutes for theirs. In this way, we can protect our young people from the previously mentioned dangers, troubles, harmful results, and difficulties which are encountered in foreign countries.

I invoke Allah (Exalted be He) to protect our country and all Muslim countries and our children and Muslims’ children from every evil and harm and to save them from the conspiracies and mischief of our enemies. I supplicate Him to turn their evil plots on them and to guide our rulers and all Muslim rulers to abolish these harmful publications and dangerous reports and to guide them to all that benefits the people and the countries for He is the One Who is Capable of doing so.

May Allah’s Peace and blessings be upon His slave and Messenger, our Prophet Muhammad, his family, Companions, and followers till the Day of Judgment.

[1] Islamic Research Journal, ed. no. 16, pp. 7-10. It was issued in one of the publications of the Presidency of the Departments of Scholarly Research, Ifta’, Daw`ah, and Guidance in 1404 A.H.

Posted from: http://alifta.com with colour formatting for better presentation purposes

Read another Beautiful article No to these journeys by Ibn Baaz rahimahullaah

The Ruling on a Sick or Traveling Person Fasting : Imaam ibn Al-‘Uthaimeen

Imaam Muhammad bin Saalih Al-‘Uthaimeen
Fusool fis-Siyaam wat-Taraaweeh waz-Zakaat [Upcoming E-Book]
Al-Ibaanah.com

Lesson Three: The Ruling on a Sick or Traveling Person Fasting

Allaah, the Most High, says: And whoever amongst you is sick or on a journey, then (he may make up) the same amount of missed days on other days. Allaah wants ease for you and He doesn’t want to make things difficult for you.” [Surah Al-Baqarah: 185]

A sick person falls into two types:

First: Whoever has an illness that is permanent and there is no anticipation of it being cured (near term), like cancer for example, this person is not required to fast. This is because he does not have a condition in which it is expected that he will be able to do it (i.e. the fast). However, for every day missed, he must feed a needy person whether if it is by him gathering the same amount of needy people as the days he missed and feeding all of them at once as Anas bin Maalik (radyAllaahu ‘anhu) used to do when he was old, or it could be by dividing up the food for the needy people according to the days missed and then giving every needy person a quarter of a Prophetic saa’, i.e. what weighs about half a kilo and 10 grams of good wheat. It is better if one serves meat or fat along with it in order to compliment the meal. The same applies to an elderly person that is not able to fast, in that he should feed a needy person for every day missed.

Second: Whoever has a temporary illness that they will recover from, such as a fever and what resembles that. This kind of illness has three scenarios:

1. Fasting will not burden or cause harm to him. Such a sick person is obligated to fast since he has no excuse to abandon it.

2. Fasting will be difficult on him but it won’t cause any harm to him. In this situation it is detested for him to fast because one is actually refraining from using Allaah’s allowance, while at the same time he is burdening himself.

3. Fasting will harm him. In this situation, it is forbidden for him to fast because of the harm that he will be inflicting upon himself. Allaah says: “And do not kill yourselves. Verily Allaah is All-Merciful to you.”

[Surah An-Nisaa: 29]

And He says: “And do not throw yourselves into destruction with your own hands.” [Surah Al-Baqarah: 195]

And in a hadeeth, the Prophet (sallAllaahu ‘alayhi wa sallam) said: “There is to be no harming (of others) nor harming (of oneself).” Reported by Ibn Maajah and Al-Haakim, and An-Nawawee said: “Its paths of narrations strengthen one another.”

One can find out if fasting will be harmful to a sick person by (1) that person feeling it to be harmful on himself or by (2) him being informed of it by a trustworthy doctor. When a person who falls under this category of being sick breaks his fast, he must make up the number of days he missed when he recovers. But if he dies before he recovers then making up the missed days is no longer binding upon him, since he is only obligated to fast the number of days missed on other days, which he was not able to reach.

A traveler falls into two types:

First: Whoever intends by traveling to cheat his way out of fasting. It is not permissible for such a person to break his fast, since cheating one’s way out of Allaah’s obligations does not remove those obligations from him.

Second: Whoever does not intend the above by traveling. This person may fall into one of the following three situations:

1. Fasting is extremely difficult upon him. In this case, it is forbidden for him to fast since one time “The Prophet (sallAllaahu ‘alayhi wa sallam) was fasting while on the military expedition to conquer Makkah, when news reached him that the people found it difficult to fast and they were looking at him to see what he would do. So he (sallAllaahu ‘alayhi wa sallam) called for a cup of water after ‘Asr and drank from it while the people were looking at him. Later it was said to him: ‘Some people are still fasting.’ So he (sallAllaahu ‘alayhi wa sallam) replied: ‘Those are the disobedient ones. Those are the disobedient ones.’” [Reported by Muslim]

2. Fasting is difficult upon him, but not so severe. In this situation it is detested (makrooh) for him to fast since he is refraining from one of Allaah’s allowances, while putting a burden upon himself.

3. Fasting is not difficult upon him. In this case he may do whatever is easiest on him – whether it is fasting or choosing not to fast. This is based on Allaah’s statement: “Allaah wants ease for you and He doesn’t want to make things difficult for you.” [Surah Al-Baqarah: 185]

The word “want” here takes on the meaning of love (i.e. He loves ease for you). If there is no difference between fasting or not fasting, then fasting is more preferable, because this is what the Prophet (sallAllaahu ‘alayhi wa sallam) did, as is reported in Saheeh Muslim from Abud-Dardaa (radyAllaahu ‘anhu) who said: “We went out (on a journey) with the Prophet (sallAllaahu ‘alayhi wa sallam) during Ramadaan under intense heat conditions to the point that each of us would put his hand over his head (to cover it) due to the severe heat (of the sun). And no one would be fasting among us except for the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) and ‘Abdullaah bin Rawaaha.”

A traveler is considered to be traveling from the time he leaves his country to the time he returns to it. And if he takes up residency in the land he travels to for a period of time, he is considered to be traveling as long as he holds the intention that he will never reside there after the objective for which he traveled there for in the first place is fulfilled.

So he is entitled to all of the allowances a traveler has even if the length of his residency extends for a long time. This is since the Prophet (sallAllaahu ‘alayhi wa sallam) did not mention any time limit defining when a travel ends. And the foundation with regard to this issue is that one remains in a traveler’s state and under its rules until there comes a proof that the travel has ended and that its rules fail to apply.

There is no difference in breaking the fast while traveling between a time-constrained travel, such as Hajj, ‘Umrah, visiting a relative, business travel, and so on and between a continuous travel, such as journeys made by car service drivers such as taxis or other larger forms of transportation (i.e. buses). When these drivers exit from their countries, they all enter into the state of travelers and it is permissible for them to do whatever other travelers are permitted to do, such as not fasting during Ramadaan, shortening the four rak’ah prayers into two rak’ahs, and combining the Dhuhr and ‘Asr prayers and Maghrib and ‘Ishaa prayers, when there is a need for it.

Abstaining from the fast is better for them than fasting, if that is easier for them. And they can make up the days missed during the winter. This is because these car service drivers have their own country, which they ascribe to. So when they are in their country, then they are considered residents and whatever applies for or against all other residents also applies for and against them. And when they travel, they are considered travelers and whatever applies in favor or against travelers also applies in favor or against them.

The Prayer of a Traveler : Shaykh Salih Al-Fawzan

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 [7]. 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.” [8]

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.” [9]

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 ) [10]

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 . “ [11]

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 [12] to combine the prayer . “[13]

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 [14] ( 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 ) [15]

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 [16] , and so did Abu Bakr and Umar afterwards [17].

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 . [18]

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 [19], 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 )[20] . 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:

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

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

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

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

[11] See: Majmu ‘ul Fatawa (26/64)

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

[13] See : Majmu ‘ul Fatawa (24/72,74)

[14] Istihadah: Vaginal bleeding other than menstruation

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

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

[17] ‘Abdur-Razzaq in his Musannaf (4440) [2/556]

[18] See: Majmu ‘ul Fatawa (24/38,29)

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

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

Prayer of the Traveler – From the book Al-Mulakhas al-Fiqhi by Sheikh Saaleh al-Fawzaan – Abu Muhammad al-Maghribee [Audio|En]

From the book Al-Mulakhas al-Fiqhi “A Summary of Islamic Jurisprudence” by Sheikh Saaleh al-Fawzaan.In this class we continue in the chapter on as-salat (prayer) in the section of the prayer of the traveler.

Listen / Download Mp3 Here (Time 52:33)

Sourcehttp://followthesalaf.com