Part 22

9. If the invalid is a traveller who is being treated abroad, then he may shorten the four Rak‘ah prayers, offering the Zuhr, ‘Asr and ‘Isha’ prayers as two Rak‘ahs each, until he returns to his country ~ whether the time period is long or short.

And Allah is the Granter of success.

Q. 311. When is prayer in an airplane obligatory? And what is the manner of performing the obligatory prayer > in an airplane? And what is the manner of performing the voluntary prayer in an airplane?

A. Prayer in an airplane is obligatory if the time for it begins. But if a person is unable to perform the prayer in an airplane as

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he would perform it on the ground, then he should not offer the obligatory prayer in the airplane if it was possible that the airplane will land before the expiry of the time for the prayer or the expiry of the time for the prayer which comes after it inthe * case of prayers which may be joined.

So, for example, if the airplane took off from Jeddah just before sunset, and then the sun set while he was in the air, he should not offer the Maghrib prayer until the airplane lands in the airport, and he disembarks from it. If he fears that the time for it will expire, then he should make the intention to combine it with the ‘Isha’ prayer, delaying it until the time of ‘Isha’ and then pray them both when he lands. But if the flight continues so that he is afraid that the time for the ‘Isha’ prayer will expire and that is at midnight, then he should pray them before the time ends in the airplane.

The manner of performing the obligatory prayer in an airplane is to stand facing the Qiblah and make the Takbir, then recite Surat Al-Fatihah, and whatever it is prescribed to recite before it, such as the opening supplication and after it from the Qur’an. Then he should bow, then straighten up from the Ruku’‘, then prostrate. If he is unable to prostrate, he should sit and indicate the Sujud (by inclining his head) in a sitting position and he should do likewise until the end of the prayer and through all of this, he should remain facing the Qiblah.

As for the manner of performing the voluntary prayer in an airplane, he should pray it sitting in his seat and incline his head for Ruku‘ and Sujud, making the Sujud lower than the Ruku’. And Allah is the Granter of success. Written on 22/4/1409 A.H.

Q. 312. What is the distance which must be travelled in order that one may shorten his prayer? And is it permissible to combine the prayers without shortening them?

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A. The distance in which it is permissible to shorten one’s prayers has been defined by some of the scholars as eightythree kilometers and some of them have said that it is according to common acceptance of what constitutes a journey, even if it does not amount to eighty kilometers and that which the people say is not a journey, it is not a journey, even if it amounts to a hundred kilometers.

This latter opinion is the preferred view of Shaikhul-Islam Ibn Taymiyyah, may Allah have mercy on him, and this is because Allah, the Most High has not defined a specific distance for the license to shorten the prayers, and likewise, the Prophet ## did not define any specific distance.

Anas bin Malik, may Allah be pleased with him, said:

“When the Prophet #% travelled three miles or Farsakhs'") he would shorten his prayers and offer two Rak‘ahs.'*!

The opinion of Shaikhul-Islam Ibn Taymiyyah, may Allah have mercy on him, is the most correct.

There is no sin, in cases where there exists a difference of opinion regarding what constitutes a journey, for a person to act upon the opinion that there is a minimum distance. Because this has been said by some of the scholars of Ijtihad and there is no sin upon them for that, Allah Willing. But as long as the matter is determined, the correct thing is to refer to what is commonly accepted.

As for the question of whether it is permissible to combine the prayers if it is permissible to shorten them, we say: Combining the prayers is not linked to shortening them; combining the

* "1 Farsakh: A measure of distance equivalent to approximately three miles. !21 Reported by Muslim in the Book of the Travellers’ Prayers, in the Chapter: The Travellers’ Prayers (691).

The people combine the prayers if there is a cold, strong wind during the days of winter, which would make it difficult for them to go out to the Masjids. A person may combine the prayers if he fears loss of his property or harm to it, or some such thing. It is reported in Sahih Muslim on the authority of ‘Abdullah bin ‘Abbas, may Allah be pleased with them, that he said: “The Prophet #% combined the Zuhr and the ‘Asr prayers, and the Maghrib and the ‘Isha’ prayers without being in a state of fear or rainfall.”"'! They said: “And what did he intend (thereby)?” He said: “He intended that his people should not be put in difficulties.” That is, that they not be placed in difficulties by not combining the prayers.

This is the criterion, whenever difficulty is caused to a person by not combining the prayers, it is permissible for him to combine them. And if there is no difficulty for him, then he may not combine them. But difficulty is expected if one does not combine the prayers when travelling, so based upon this, it is permissible for the traveller to combine his prayers whether he is actually travelling or he has stopped en route; however, if he is actually travelling, then it is better to combine the prayers, and if he is staying somewhere en route, then it is better not to combine them.

An exception to this, is the case of a person who is staying in a town where the congregational prayers are held, for it is an obligation upon him to attend the congregational prayers, and in that case, he may not combine them, nor may he shorten them. But if he missed a congregational prayer, then he may

‘1 Reported by Muslim in the Book of the Travellers’ Prayers, in the Chapter: Combining two Prayers When One is Resident (705).

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shorten it without combining it, unless he needs to combine it.

Q. 313. A man travels to Riyadh to study and he goes there on Friday evening and returns on Monday afternoon. Does he take on the ruling of a traveller in prayers and other matters?

A. There is no doubt that he is a traveller, because he has not taken the town in which he studies as a home, and he did not intend to stay there indefinitely; rather his stay there is for a purpose. But if he is staying in a town in which the congregational prayers are held, it is an obligation upon him to attend the prayer in congregation. As for what has become widely accepted among some of the common people, that the traveller is not required to pray in congregation or to attend the Friday prayer, there is no basis for it, for the congregational prayers are an obligation upon the traveller, even if he is in battle, as explained in the Words of Allah, the Most High: abe

4G 5 TGS AG kan YI ST ns EX yy} “When you (O Messenger Muhammad #%) are among them, and

lead them in As-salah (the prayer), let one party of them stand up (in salah) with you.’”")

And the Friday prayer is an obligation upon everyone who hears the call to prayer, according to the Words of Allah, the Most High: tare -

Ss Sy Gach GAH Sy yl Gad 1) HEE Gall Cle

ail “O you who believe (Muslims)! When the call is proclaimed for the salah (prayer) on Friday (Jumu‘ah prayer), come to the

remembrance of Allah [Jumu‘ah religious talk (Khutbah) and salah (prayer) ].’"7}

"l an-Nisa’ 4:102 "1 ALJumu‘ah 62:9

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But if you missed the prayer there, or you were ina place far from the Masjids, you may offer the four Rak‘ah prayers as two Rak‘ahs.

Q. 314. What is the ruling on combining the ‘Asr prayer with the Friday prayer? And is it permissible for one who is outside his hometown to combine the prayers?

A. The ‘Asr prayer and the Friday prayer may not be combined, due to the fact that this has not been reported in the Sunnah, Nor is it correct to make an analogy between the Friday prayer and the Zuhr prayer, as there are many differences between the Friday prayer and the Zuhr prayer. And the basic principle is that it is obligatory to offer every prayer at its stated time, unless there is some evidence which makes it permissible to combine one prayer with another.

It is permissible for those who are outside their hometown to combine the prayers, if they stay for two or three days, because they are travellers. But if they are in the vicinity of a nearby town, so that they are not considered travellers, then it is not permissible for them to combine their prayers. This is with regard to combining the Zuhr and ‘Asr prayers and the Maghrib and ‘Isha’ prayers, not the Friday prayer and the ‘Asr prayer, which is not permissible under any circumstances.

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To: His Eminence, Shaikh Muhammad bin Salih Al-‘Uthaimacen may Allah preserve him and protect him.

May the Peace, Mercy and Blessings of Allah be upon you. We have observed many people combining their prayers in recent days and they have become careless regarding it; do you consider this cold weather to be a valid excuse for combining the prayers, may Allah reward you?

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

A. And may the Peace, Mercy and Blessings of Allah be upon you.

It is not permissible for people to be careless regarding the matter of combining prayers, because Allah, the Most High says:

AEE IS Goi & SK Kai AD “Verily, As-salah (the prayer) is enjoined on the believers at fixed hours." And He, the Most High says: