If you travel to your place of work; is that not considered like residence? And some questions about the prayer of the traveler?
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The questioner : The 'Asr adhan was called, so I prayed with them, but with the intention of 'Asr; do I have to pray 'Asr?
The Shaykh : Yes, of course.
The questioner : Meaning, I owe nothing?
The Shaykh: No.
Another questioner : Praying there is better and more excellent.
Another questioner : Shaykh, is the place of work not considered like residence?
Another questioner: Peace be upon you.
Another questioner : And upon you be peace, and the mercy of Allah and His blessings.
The Shaykh : It depends on what it is called? Its situation. If his situation is settled there, it is residence; otherwise, it is not.
The questioner : Meaning, like...
The Shaykh : We cannot describe what we do not see, but what we do not feel; so the owner of the house knows best what is in it. If he does not consider himself a resident there, he is a traveler. For example, a man may travel a journey and cover a distance, and another with him; one is a resident and the other is a traveler. I will give you an example of myself. A few years ago, when I traveled from Damascus to Amman—of course, in the path of da'wah—I considered myself a traveler, and I would shorten the prayer and combine the two prayers. Then Allah (Mighty and Majestic) willed that I married one of my daughters there, so I began to consider myself a resident when I went there, even for just one night, because I feel that I am in my home. There is no shame in religion; meaning, if a person needs to take a ghusl—for example—at night, even though that does not happen to me, I have no hesitation. My daughter has no strangers around, whereas that is not the case with the sister and the other relatives.
My son travels with me—this is the whole issue and its depiction—my son travels with me, so he stays at the house of his sister, who is my daughter. He is a traveler and I am a resident, because he is not at ease; he does not sit... with his brother-in-law as I do, and so on. So in the issue of combining and shortening, or rather, travel and the ruling that he is a traveler, or in the ruling of a traveler, or in the ruling of a resident, there are observations that one who has not experienced them cannot feel. So a person must know the general principles that make him a traveler or not, then he must exercise independent legal reasoning in the circumstances surrounding him and judge for himself. The mufti will never rescue him or issue a fatwa for him; he is the one who judges whether he is a traveler or not.
The questioner : We went on an outing with my family from morning until evening; do we shorten the prayer or not?
The Shaykh : You judge for yourself. I will also give you an example.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
We will complete our discussion...
Another questioner : Excuse me, you told me you would give us an example.
The Shaykh : Yes, I leave the city from "Damascus" to "Zabadani" with my children and my wife in my car, yes, and I stay there for three or four hours and then I return, and the distance is fifty or sixty kilometers. I pray the prayer of a resident. But recently, we went with some of our brothers to "Muzayrib."
The questioner : In the direction of "Daraa."
The Shaykh : In the direction of "Daraa," and I found myself to be a traveler; because first, the distance is farther, and second, there is some preparation that we do not usually make when we leave Damascus for "Zabadani" or "Baloudan" and so on. So the issue is relative; it is not a rigid material issue where this is shortening and this is not shortening; no, it is very rare for this to be the case in issues of shortening and combining.
Now, before the topic expands, please, Abu 'Ammar.
The Shaykh : Yes, of course.
The questioner : Meaning, I owe nothing?
The Shaykh: No.
Another questioner : Praying there is better and more excellent.
Another questioner : Shaykh, is the place of work not considered like residence?
Another questioner: Peace be upon you.
Another questioner : And upon you be peace, and the mercy of Allah and His blessings.
The Shaykh : It depends on what it is called? Its situation. If his situation is settled there, it is residence; otherwise, it is not.
The questioner : Meaning, like...
The Shaykh : We cannot describe what we do not see, but what we do not feel; so the owner of the house knows best what is in it. If he does not consider himself a resident there, he is a traveler. For example, a man may travel a journey and cover a distance, and another with him; one is a resident and the other is a traveler. I will give you an example of myself. A few years ago, when I traveled from Damascus to Amman—of course, in the path of da'wah—I considered myself a traveler, and I would shorten the prayer and combine the two prayers. Then Allah (Mighty and Majestic) willed that I married one of my daughters there, so I began to consider myself a resident when I went there, even for just one night, because I feel that I am in my home. There is no shame in religion; meaning, if a person needs to take a ghusl—for example—at night, even though that does not happen to me, I have no hesitation. My daughter has no strangers around, whereas that is not the case with the sister and the other relatives.
My son travels with me—this is the whole issue and its depiction—my son travels with me, so he stays at the house of his sister, who is my daughter. He is a traveler and I am a resident, because he is not at ease; he does not sit... with his brother-in-law as I do, and so on. So in the issue of combining and shortening, or rather, travel and the ruling that he is a traveler, or in the ruling of a traveler, or in the ruling of a resident, there are observations that one who has not experienced them cannot feel. So a person must know the general principles that make him a traveler or not, then he must exercise independent legal reasoning in the circumstances surrounding him and judge for himself. The mufti will never rescue him or issue a fatwa for him; he is the one who judges whether he is a traveler or not.
The questioner : We went on an outing with my family from morning until evening; do we shorten the prayer or not?
The Shaykh : You judge for yourself. I will also give you an example.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
Another questioner: Peace be upon you.
The Shaykh : And upon you be peace, and the mercy of Allah and His blessings.
We will complete our discussion...
Another questioner : Excuse me, you told me you would give us an example.
The Shaykh : Yes, I leave the city from "Damascus" to "Zabadani" with my children and my wife in my car, yes, and I stay there for three or four hours and then I return, and the distance is fifty or sixty kilometers. I pray the prayer of a resident. But recently, we went with some of our brothers to "Muzayrib."
The questioner : In the direction of "Daraa."
The Shaykh : In the direction of "Daraa," and I found myself to be a traveler; because first, the distance is farther, and second, there is some preparation that we do not usually make when we leave Damascus for "Zabadani" or "Baloudan" and so on. So the issue is relative; it is not a rigid material issue where this is shortening and this is not shortening; no, it is very rare for this to be the case in issues of shortening and combining.
Now, before the topic expands, please, Abu 'Ammar.
Source
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