One who is traveling and intends to shorten the prayer, if he joins the congregational prayer in the third rak'ah, is he allowed to suffice with two rak'ahs, or must he complete it?
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The questioner : May Allah bless you. For one who is traveling and intends to shorten the prayer, if he joins the congregational prayer in the third rak'ah, is he allowed to suffice with two rak'ahs, or must he complete it by performing two additional rak'ahs after the imam has concluded the prayer?
The Shaykh : This issue branches out.
The questioner: Yes.
The Shaykh : From the well-known disagreement between the majority of scholars and others, such as Ibn Hazm. The majority hold that if a traveler follows a resident, his prayer becomes the prayer of a resident.
The questioner: Peace be upon you.
The Shaykh : Excuse me, welcome, how are you?
The questioner : May Allah grant you health.
The Shaykh : May Allah keep you well. Why didn't you finish the journey and shake hands with everyone? No, no, from there, from there.
The questioner : According to the madhhab of our brother Abu Munir, Dr. Ahmad al-Salik, you applied it once according to his opinion and once according to the opinion of the others, so that they would not be upset.
The Shaykh : No, but we consider this an accusation from you, Abdul Aziz. We consider it an accusation from you.
The questioner : ... .
The Shaykh : We consider it an accusation.
The questioner : ... .
Another questioner : This is the book "Fiqh on the Four Schools," O Shaykh.
Another questioner : ... with you, the Middle East.
Another questioner : The Shaykh is answering a question.
The Shaykh : It is not your turn yet.
The questioner: Yes.
The Shaykh : Now a question is directed to you. If we were in the process of answering a question, are you with me or not?
The questioner : I am with you, with your words, O Shaykh. With your guidance and ... .
The Shaykh : I do not have guidance now; I have a question.
The questioner : I mean, the question of the one ... .
The Shaykh : The question is for you. In my opinion, and the principle for every Muslim is to have a good opinion of every Muslim brother. This is a rule on which there is no disagreement, if Allah wills. And based on this, my opinion of you is good, and this good opinion entails that we believe you do not see the practice of mixing opinions.
The questioner: Yes.
The Shaykh : You do not see the mixing of opinions. The mixing between statements and schools of thought. That is how I perceive you.
The questioner : Yes, yes. Well done. May Allah reward you with good.
The Shaykh : Perhaps my opinion is in its proper place.
The questioner : If Allah wills. I said it so that you would smile. I said this so that you would smile.
The Shaykh : This is a nice patch from you. This, hehe. So you want to follow the path of the school of thought you consider correct.
The questioner : May Allah reward you.
The Shaykh : So what is the correct view in your opinion?
The questioner : Finished ...
The Shaykh : No, you are not finished. We are not finished yet.
The questioner : He is entangled with you, hehe.
Another questioner : And so he told you, that is enough.
Another questioner : Once like this and once like that.
Another questioner : I ask Allah, I supplicate to Allah (Mighty and Majestic) that we, you, and my listening brothers be people of the left.
The Shaykh : Amen, amen. So my question is clear and my opinion is in its proper place, praise be to Allah.
The questioner : Shaykh, let him patch it up for the sake of the listeners.
Another questioner : The left is well known.
Another questioner : The left in this world, the right in the Hereafter. Patch it up.
Another questioner : No, that is the left.
Another questioner : The best speech is what is brief and instructive.
The Shaykh : He also sees with us: "Make things easy and do not make them difficult." Is that not how it is? We return to what we were doing. So, if a traveler follows a resident imam, the majority hold that his prayer becomes the prayer of a resident. However, some scholars, including Ibn Hazm, hold that the traveler shortens the prayer absolutely, whether he is alone, an imam, or a follower. Based on this, the answer to the question just mentioned branches out. Of course, we adopt the opinion of the majority, not because we are majoritarians, but because the Sunnah is with them. By the Sunnah, I mean here the hadith of Ibn Abbas (may Allah be pleased with him and his father), which Imam Muslim narrated in his "Sahih" and Imam Ahmad in his "Musnad". His answer was based on the principle: "The best of speech is what is little and indicative." He said: . If the Sunnah is like this, and the following traveler's prayer becomes as we mentioned earlier. - Answer, may Allah bless you, may there be goodness and blessing in you - Yes, and upon you be peace and the mercy of Allah and His blessings. I thank Allah. How are you? I hope you are always well, praise be to Allah.
The questioner : ... .
The Shaykh : May Allah love you for the sake of whom you loved me, and welcome.
The questioner : ... .
The Shaykh : By Allah, what I believe is that if he makes that his constant habit, he undoubtedly contradicts what our righteous predecessors were upon. However, if he does it rarely and infrequently, I see no prohibition in it, provided he did not go beyond Makkah to his miqat. Is my answer clear?
The questioner : ... .
The Shaykh : That is it.
The questioner : ... .
The Shaykh : What is he asking of his parents?
The questioner : ... .
The Shaykh : To buy books.
The questioner : ... .
The Shaykh : If his parents are well-off, then it is obligatory for them. However, if they are tight in their provision, Allah does not burden a soul beyond its capacity. Welcome. Is there any other need? I say: So, peace be upon you. I affirm what was said before, his saying (peace be upon him), or rather the generality of his saying (peace be upon him):Sunan Ibn Majah 1238Sahih (Darussalam).
The questioner : Our Shaykh, can we postpone the answer?
The Shaykh : Go ahead, but you must complete it now, come on.
The questioner : Lunch interrupted us ... .
The Shaykh : Our discussion reached his saying (peace and blessings be upon him):Sunan Ibn Majah 1238Sahih (Darussalam). My goal in bringing up this hadith was precise jurisprudential derivation.
The student : Peace be upon you, yes.
The Shaykh : In my claim, as a reinforcement of the hadith of Ibn Abbas mentioned earlier, which contains:.
The questioner : Abu Anas, miss, miss, from here, early.
The Shaykh : So I say: We do not want to raise noise now, as we say, the tooth and the lesson do not meet, especially when the session is convened after your opinion has spread?
The questioner : We are waiting, O Shaykh.
The Shaykh : And we are among those waiting with you.
The questioner: Peace be upon you.
The Shaykh: And upon you peace.
The questioner : ... .
The Shaykh : Statements and suspicions have not reached, as they say, your scientific error.
The questioner : I mean, I put it for you, come on, present it. Abu Anas ... .
The Shaykh : ... the important thing is, listen.
The questioner : I wanted the same benefit ... .
The Shaykh : But with the recitation, I say, be silent.
The questioner : There is still a question before it, so I only wanted to follow up on the previous topic, meaning this one.
The Shaykh : And this recording that is waiting for me.
The questioner : I mean, will you complete the previous question or do we start with another question?
Another questioner : Our Shaykh waits until they finish the tooth so he can start the lesson. May Allah bless you.
The Shaykh : This issue branches out.
The questioner: Yes.
The Shaykh : From the well-known disagreement between the majority of scholars and others, such as Ibn Hazm. The majority hold that if a traveler follows a resident, his prayer becomes the prayer of a resident.
The questioner: Peace be upon you.
The Shaykh : Excuse me, welcome, how are you?
The questioner : May Allah grant you health.
The Shaykh : May Allah keep you well. Why didn't you finish the journey and shake hands with everyone? No, no, from there, from there.
The questioner : According to the madhhab of our brother Abu Munir, Dr. Ahmad al-Salik, you applied it once according to his opinion and once according to the opinion of the others, so that they would not be upset.
The Shaykh : No, but we consider this an accusation from you, Abdul Aziz. We consider it an accusation from you.
The questioner : ... .
The Shaykh : We consider it an accusation.
The questioner : ... .
Another questioner : This is the book "Fiqh on the Four Schools," O Shaykh.
Another questioner : ... with you, the Middle East.
Another questioner : The Shaykh is answering a question.
The Shaykh : It is not your turn yet.
The questioner: Yes.
The Shaykh : Now a question is directed to you. If we were in the process of answering a question, are you with me or not?
The questioner : I am with you, with your words, O Shaykh. With your guidance and ... .
The Shaykh : I do not have guidance now; I have a question.
The questioner : I mean, the question of the one ... .
The Shaykh : The question is for you. In my opinion, and the principle for every Muslim is to have a good opinion of every Muslim brother. This is a rule on which there is no disagreement, if Allah wills. And based on this, my opinion of you is good, and this good opinion entails that we believe you do not see the practice of mixing opinions.
The questioner: Yes.
The Shaykh : You do not see the mixing of opinions. The mixing between statements and schools of thought. That is how I perceive you.
The questioner : Yes, yes. Well done. May Allah reward you with good.
The Shaykh : Perhaps my opinion is in its proper place.
The questioner : If Allah wills. I said it so that you would smile. I said this so that you would smile.
The Shaykh : This is a nice patch from you. This, hehe. So you want to follow the path of the school of thought you consider correct.
The questioner : May Allah reward you.
The Shaykh : So what is the correct view in your opinion?
The questioner : Finished ...
The Shaykh : No, you are not finished. We are not finished yet.
The questioner : He is entangled with you, hehe.
Another questioner : And so he told you, that is enough.
Another questioner : Once like this and once like that.
Another questioner : I ask Allah, I supplicate to Allah (Mighty and Majestic) that we, you, and my listening brothers be people of the left.
The Shaykh : Amen, amen. So my question is clear and my opinion is in its proper place, praise be to Allah.
The questioner : Shaykh, let him patch it up for the sake of the listeners.
Another questioner : The left is well known.
Another questioner : The left in this world, the right in the Hereafter. Patch it up.
Another questioner : No, that is the left.
Another questioner : The best speech is what is brief and instructive.
The Shaykh : He also sees with us: "Make things easy and do not make them difficult." Is that not how it is? We return to what we were doing. So, if a traveler follows a resident imam, the majority hold that his prayer becomes the prayer of a resident. However, some scholars, including Ibn Hazm, hold that the traveler shortens the prayer absolutely, whether he is alone, an imam, or a follower. Based on this, the answer to the question just mentioned branches out. Of course, we adopt the opinion of the majority, not because we are majoritarians, but because the Sunnah is with them. By the Sunnah, I mean here the hadith of Ibn Abbas (may Allah be pleased with him and his father), which Imam Muslim narrated in his "Sahih" and Imam Ahmad in his "Musnad"
A man asked Ibn Abbas, saying to him: We, meaning the pilgrims or those performing 'Umrah who pray in the Sacred Mosque, why do we pray completely behind the imams, and when we pray in our tents we pray shortened?
أن رجلًا سأل ابن العباس قال له : نحن يعني الحجاج أو المعتمرين الذين يصلون في المسجد الحرام ، ما بالنا نصلي وراء الأئمة تمامًا ، وإذا صلينا في رحالنا صلَّينا قصرًا ؟The Sunnah of your Prophet
سنَّة نبيِّكThe questioner : ... .
The Shaykh : May Allah love you for the sake of whom you loved me, and welcome.
The questioner : ... .
The Shaykh : By Allah, what I believe is that if he makes that his constant habit, he undoubtedly contradicts what our righteous predecessors were upon. However, if he does it rarely and infrequently, I see no prohibition in it, provided he did not go beyond Makkah to his miqat. Is my answer clear?
The questioner : ... .
The Shaykh : That is it.
The questioner : ... .
The Shaykh : What is he asking of his parents?
The questioner : ... .
The Shaykh : To buy books.
The questioner : ... .
The Shaykh : If his parents are well-off, then it is obligatory for them. However, if they are tight in their provision, Allah does not burden a soul beyond its capacity. Welcome. Is there any other need? I say: So, peace be upon you. I affirm what was said before, his saying (peace be upon him), or rather the generality of his saying (peace be upon him):
The Imam is appointed to be followed. When he says Allahu Akbar, then say Allahu Akbar; when he bows, then bow; when he says Sami’ Allahu liman hamidah, then say Rabbana wa lakal-hamd; when he prostrates then prostrate; and if he prays sitting down then pray sitting down.
إنما جُعِلَ الإمام لِيُؤتَمَّ به ، فإذا كبَّرَ فكبِّروا ، وإذا ركع فاركعوا ، وإذا قال : سمع الله لِمَن حَمِدَه ؛ فقولوا : ربنا ولك الحمد ، وإذا سجد فاسجدوا ، وإذا صلى قائمًا فصلوا قيامًا ، وإذا صلى جالسًا فصلوا جلوسًا أجمعينThe questioner : Our Shaykh, can we postpone the answer?
The Shaykh : Go ahead, but you must complete it now, come on.
The questioner : Lunch interrupted us ... .
The Shaykh : Our discussion reached his saying (peace and blessings be upon him):
The Imam is appointed to be followed. When he says Allahu Akbar, then say Allahu Akbar; when he bows, then bow; when he says Sami’ Allahu liman hamidah, then say Rabbana wa lakal-hamd; when he prostrates then prostrate; and if he prays sitting down then pray sitting down.
إنما جُعِلَ الإمام لِيُؤتَمَّ به ، فإذا كبَّرَ فكبِّروا ، وإذا ركع فاركعوا ، وإذا قال : سمع الله لِمَن حَمِدَه ؛ فقولوا : ربنا ولك الحمد ، وإذا سجد فاسجدوا ، وإذا صلى قائمًا فصلوا قيامًا ، وإذا صلى جالسًا فصلوا جلوسًا أجمعينThe student : Peace be upon you, yes.
The Shaykh : In my claim, as a reinforcement of the hadith of Ibn Abbas mentioned earlier, which contains:
The Sunnah of your Prophet
سنَّة نبيِّكThe questioner : Abu Anas, miss, miss, from here, early.
The Shaykh : So I say: We do not want to raise noise now, as we say, the tooth and the lesson do not meet, especially when the session is convened after your opinion has spread?
The questioner : We are waiting, O Shaykh.
The Shaykh : And we are among those waiting with you.
The questioner: Peace be upon you.
The Shaykh: And upon you peace.
The questioner : ... .
The Shaykh : Statements and suspicions have not reached, as they say, your scientific error.
The questioner : I mean, I put it for you, come on, present it. Abu Anas ... .
The Shaykh : ... the important thing is, listen.
The questioner : I wanted the same benefit ... .
The Shaykh : But with the recitation, I say, be silent.
The questioner : There is still a question before it, so I only wanted to follow up on the previous topic, meaning this one.
The Shaykh : And this recording that is waiting for me.
The questioner : I mean, will you complete the previous question or do we start with another question?
Another questioner : Our Shaykh waits until they finish the tooth so he can start the lesson. May Allah bless you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.