The ruling on shortening the prayer and combining prayers for a traveler who is staying
Machine translationRead the Arabic original
The questioner:
The student asks the Shaykh: Regarding the traveler, if he is settled in his travel for a few hours or days, is it permissible for him to shorten the prayer, or is shortening only?
The Shaykh:
If his stay is four days or less, he may shorten the prayer. If he intends to stay for more than four days, he may not shorten the prayer nor combine prayers, because he has become a resident and is subject to the rulings of residents. If he does not know the duration of his stay—whether it is one day, two days, a month, or twenty days—he may also shorten the prayer and combine prayers. The result is that a traveler who stays has three situations: The first is that he intends to stay for four days or less, in which case he may shorten the prayer. The second is that he intends to stay for more than four days, in which case he may not shorten the prayer according to the majority of scholars. The third is that he does not know if he will stay for one day, two days, a week, or ten days; his intention is incidental to the events. If the message is that this is the case, he may also shorten the prayer because he did not intend to reside, so the state of travel remains with him. As for combining prayers, there is a difference between shortening and combining. Shortening is a dispensation, and doing it is better; the dispensation is preferred over the default ruling. As for combining, it is merely permissible, allowed only if the Shaykh finds it necessary to relieve hardship. As for the resident, he does not need to combine prayers; let him pray each prayer in its time, shortened, without combining. This is because the Prophet (peace and blessings be upon him) stayed in Mina for the days of Tashriq. He stayed in Mina for the days of Tashriq: three days, four days—the day of the festival, the eleventh, the twelfth, and the thirteenth. He stayed four days in Mina: the day of the festival and the days of Tashriq. He would break his fast and pray every prayer in its time, and he did not combine prayers, peace and blessings be upon him. Therefore, it is better for the resident not to combine prayers. If he does combine, that is also permissible according to the correct view, because it is reported that the Prophet (peace and blessings be upon him) stayed in Tabuk for twenty days and would combine prayers while a resident. However, the more correct view is his stay in Mina, which was also the last thing in the Farewell Pilgrimage. So the result is that it is better for the resident not to combine, but if he combines, his prayer is valid. Yes. And if he prays, note this issue: If the one who is permitted to shorten the prayer prays with an imam who completes the prayer, he must complete the prayer. The one who is permitted to shorten the prayer, or for whom shortening is recommended, if he prays with an imam who completes the prayer, he must complete the prayer because he follows the imam. The saying of the Prophet (peace and blessings be upon him) is:Sahih al-Bukhari 722. Because many questions come from some of the brothers, especially those who are ignorant of the legal rulings, who pray with the imam and, after praying two rak'ahs, sit and say the closing salam. This is a great error, and their prayer is not valid, because they took the ruling of the imam, which obligates them to complete the prayer. This is an issue that one must be careful about.
It is also not permissible for a person to leave the congregational prayer and say, "I will pray alone so that I can recite more." He says: No, this is forbidden for you, because leaving the congregational prayer is forbidden. The congregation is obligatory. So it is not permissible for you to leave the congregational prayer just because you want to recite more. If you leave the congregation, you have left an obligation. So one must be careful about this. Yes. May Allah welcome you. As for if the congregation is reciting, or if the traveler missed the prayer and wants to pray alone, he should do what he did. Yes. Abu 'Abdullah. Hm? Ahmad. It is obligatory for him, yes, until he needs rest. He finds rest for his face.
If the call to prayer is made and he has not yet prayed, he must join the congregation. But if he had already prayed and combined, then no, that is finished. But if the call is made and he wants to pray, he goes to pray with the Friday prayer; he does not pray alone and say, "Yes." In the end, this is from him. It will be beneficial. Yes.
The questioner:
The long summer, is it the long summer in the direction of Aqabah? With
The Shaykh:
There is a discussion regarding the hadith in Tabuk; it is disputed. The hadith of Mina is authentic. Yes.
The student asks the Shaykh: Regarding the traveler, if he is settled in his travel for a few hours or days, is it permissible for him to shorten the prayer, or is shortening only?
The Shaykh:
If his stay is four days or less, he may shorten the prayer. If he intends to stay for more than four days, he may not shorten the prayer nor combine prayers, because he has become a resident and is subject to the rulings of residents. If he does not know the duration of his stay—whether it is one day, two days, a month, or twenty days—he may also shorten the prayer and combine prayers. The result is that a traveler who stays has three situations: The first is that he intends to stay for four days or less, in which case he may shorten the prayer. The second is that he intends to stay for more than four days, in which case he may not shorten the prayer according to the majority of scholars. The third is that he does not know if he will stay for one day, two days, a week, or ten days; his intention is incidental to the events. If the message is that this is the case, he may also shorten the prayer because he did not intend to reside, so the state of travel remains with him. As for combining prayers, there is a difference between shortening and combining. Shortening is a dispensation, and doing it is better; the dispensation is preferred over the default ruling. As for combining, it is merely permissible, allowed only if the Shaykh finds it necessary to relieve hardship. As for the resident, he does not need to combine prayers; let him pray each prayer in its time, shortened, without combining. This is because the Prophet (peace and blessings be upon him) stayed in Mina for the days of Tashriq. He stayed in Mina for the days of Tashriq: three days, four days—the day of the festival, the eleventh, the twelfth, and the thirteenth. He stayed four days in Mina: the day of the festival and the days of Tashriq. He would break his fast and pray every prayer in its time, and he did not combine prayers, peace and blessings be upon him. Therefore, it is better for the resident not to combine prayers. If he does combine, that is also permissible according to the correct view, because it is reported that the Prophet (peace and blessings be upon him) stayed in Tabuk for twenty days and would combine prayers while a resident. However, the more correct view is his stay in Mina, which was also the last thing in the Farewell Pilgrimage. So the result is that it is better for the resident not to combine, but if he combines, his prayer is valid. Yes. And if he prays, note this issue: If the one who is permitted to shorten the prayer prays with an imam who completes the prayer, he must complete the prayer. The one who is permitted to shorten the prayer, or for whom shortening is recommended, if he prays with an imam who completes the prayer, he must complete the prayer because he follows the imam. The saying of the Prophet (peace and blessings be upon him) is:
The Imam is (appointed) to be followed. So do not differ from him
إنما جعل الإمام ليؤتم به فلا تختلفوا عليهIt is also not permissible for a person to leave the congregational prayer and say, "I will pray alone so that I can recite more." He says: No, this is forbidden for you, because leaving the congregational prayer is forbidden. The congregation is obligatory. So it is not permissible for you to leave the congregational prayer just because you want to recite more. If you leave the congregation, you have left an obligation. So one must be careful about this. Yes. May Allah welcome you. As for if the congregation is reciting, or if the traveler missed the prayer and wants to pray alone, he should do what he did. Yes. Abu 'Abdullah. Hm? Ahmad. It is obligatory for him, yes, until he needs rest. He finds rest for his face.
If the call to prayer is made and he has not yet prayed, he must join the congregation. But if he had already prayed and combined, then no, that is finished. But if the call is made and he wants to pray, he goes to pray with the Friday prayer; he does not pray alone and say, "Yes." In the end, this is from him. It will be beneficial. Yes.
The questioner:
The long summer, is it the long summer in the direction of Aqabah? With
The Shaykh:
There is a discussion regarding the hadith in Tabuk; it is disputed. The hadith of Mina is authentic. Yes.
Source
القصر للمسافر — alfawzan.live
The Arabic text is a machine transcription of the audio recording.