Ruling on combining and shortening the prayer for one who stays for a long period while traveling
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We are students at some universities, and when we travel from our city to the university, we sometimes stay for four months or three months. What is the ruling on shortening the prayer, or combining it during this period, and leaving the regular voluntary prayers?
We say: People are divided into three categories: a category of settled residents.
And a category of those who reside permanently.
And a category of those who reside temporarily, either by time or by work.
As for the settled resident: It appears that he does not have the ruling of a traveler; because he is a settled resident.
And as for the one who resides permanently, like: Ambassadors and others, these people are originally residents with permanent residence, and this country is their country, so this is also like the first, meaning that he does not avail himself of the dispensations of travel.
As for the one who resides with a residence limited by time or work;By time: Like a month or two months, or a day or two days,Or work: Like for treatment, and learning not limited by years, his ruling is the ruling of a traveler, indeed he is a traveler in reality; because this person, when his time limited by time or his work that limited his travel ends, he returns to his country.
Based on this, those who study outside their country are travelers; because they do not intend permanent residence at all, if he were given his degree today he would travel; but he is bound by this temporary, defined work.
Therefore, you will find that in some countries the duration of study is four years, in some five years, and in some six years, so whoever does this has the ruling of a traveler, so wiping over the leather socks is for three days, the four-rak'ah prayer is two rak'ahs, and fasting Ramadan is not obligatory for him;But we say: It is not recommended to delay the fasting to the second Ramadan; because if he delays the fasting of Ramadan in this year, for example, and the second year comes and he delays it to the third year, the days accumulate on him, and perhaps he will be unable to do it, and perhaps he will leave it, so we see that fasting, although it is permissible for him to break the fast because he is a traveler; but he should not delay it to the second year; lest it accumulate on him and he becomes unable to do it.
As for the regular voluntary prayers, you and others are the same, the famous opinion among most people is that the traveler does not perform voluntary prayers, and this is a mistake, indeed the traveler performs voluntary prayers just as the resident performs them with everything; like the night prayer, the Dhuha prayer, and the Witr prayer,Except for three voluntary prayers, which are: The regular voluntary prayer of Dhuhr.
And the regular voluntary prayer of Maghrib.
And the regular voluntary prayer of Isha.
So the Sunnah is that he does not pray them, and as for the rest of the voluntary prayers, they remain as they were.
Therefore, an incorrect phrase is found that is said: From the Sunnah is leaving the Sunnah! Where did this statement come from?! From the Sunnah is leaving the Sunnah?! But the correct one is: From the Sunnah is leaving only the three regular voluntary prayers that we mentioned,and she: The regular voluntary prayers of Dhuhr, Maghrib, and Isha, and the rest remains as it is.
We are students at some universities, and when we travel from our city to the university, we sometimes stay for four months or three months. What is the ruling on shortening the prayer, or combining it during this period, and leaving the regular voluntary prayers?
We say: People are divided into three categories: a category of settled residents.
And a category of those who reside permanently.
And a category of those who reside temporarily, either by time or by work.
As for the settled resident: It appears that he does not have the ruling of a traveler; because he is a settled resident.
And as for the one who resides permanently, like: Ambassadors and others, these people are originally residents with permanent residence, and this country is their country, so this is also like the first, meaning that he does not avail himself of the dispensations of travel.
As for the one who resides with a residence limited by time or work;By time: Like a month or two months, or a day or two days,Or work: Like for treatment, and learning not limited by years, his ruling is the ruling of a traveler, indeed he is a traveler in reality; because this person, when his time limited by time or his work that limited his travel ends, he returns to his country.
Based on this, those who study outside their country are travelers; because they do not intend permanent residence at all, if he were given his degree today he would travel; but he is bound by this temporary, defined work.
Therefore, you will find that in some countries the duration of study is four years, in some five years, and in some six years, so whoever does this has the ruling of a traveler, so wiping over the leather socks is for three days, the four-rak'ah prayer is two rak'ahs, and fasting Ramadan is not obligatory for him;But we say: It is not recommended to delay the fasting to the second Ramadan; because if he delays the fasting of Ramadan in this year, for example, and the second year comes and he delays it to the third year, the days accumulate on him, and perhaps he will be unable to do it, and perhaps he will leave it, so we see that fasting, although it is permissible for him to break the fast because he is a traveler; but he should not delay it to the second year; lest it accumulate on him and he becomes unable to do it.
As for the regular voluntary prayers, you and others are the same, the famous opinion among most people is that the traveler does not perform voluntary prayers, and this is a mistake, indeed the traveler performs voluntary prayers just as the resident performs them with everything; like the night prayer, the Dhuha prayer, and the Witr prayer,Except for three voluntary prayers, which are: The regular voluntary prayer of Dhuhr.
And the regular voluntary prayer of Maghrib.
And the regular voluntary prayer of Isha.
So the Sunnah is that he does not pray them, and as for the rest of the voluntary prayers, they remain as they were.
Therefore, an incorrect phrase is found that is said: From the Sunnah is leaving the Sunnah! Where did this statement come from?! From the Sunnah is leaving the Sunnah?! But the correct one is: From the Sunnah is leaving only the three regular voluntary prayers that we mentioned,and she: The regular voluntary prayers of Dhuhr, Maghrib, and Isha, and the rest remains as it is.