The Jama’ and Qasar Solāh
What
is the difference between combining and shortening of Solāh?
In the
Name of Allāh, the Most Gracious, the Most Merciful;
All the praise
and Thanks is due to Allāh, the Lord of al-`ālamīn. I testify that there is
none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wasallam
is His Messenger.
The
Solāh Qasar
The Solāh Qasar is
the shortening the four-raka`at Solāh of Dzuhur, `Asar, and `Isha', turning it
to a two raka‘at granted to a musafir when travelling on Allah’s cause. It is
not applicable to Solāt of Maghrib and Fajar. Solāh Qasar is granted to the musafir
(travellers) regardless of whether or not one encounters any difficulty during
the journey. Rasulullāh (Sallallāhu ‘alayhi wasallam) said: “A gift that Allāh
has bestowed on you, so accept His gift”.”
Allāh says: “And
when you travel in the land, there is no sin on you if you shorten
As-Solāh you fear that the disbelievers may put you in trial (attack
you), verily, the disbelievers are ever unto you open enemies” [Al-Nisā’,
4:101]
Imām Ahmad (rahimahullāh) recorded
that Ya’la bin Umayyah said: “I asked `Umar bin Al-Khattab
(radiyallāhu`anhu) about the verse: “There is no
sin on you if you shorten the prayer. If you fear that the disbelievers
may put you in trial,” `Umar said to me
“Allah granted Muslims safety now”, and ‘Umar added: “I wondered about the same thing and asked the Messenger
of Allāh (Sallallāhu `alayhi wasallam) about it and he said: “A gift that
Allāh has bestowed on you, so accept His gift”.” [It is also
recorded by Muslim and the collectors of Sunan; At-Tirmidzi said, “Hasan
Sahih”. `Ali bin Al-Madini said, ‘his Hadith is Hasan Sahih from the narration
of ‘Umar bin Al-Khattab (radiyallāhu‘anhu), and it is not preserved by any
other route besides this one, and its narrators are all known.’]
Anas bin Mālik (radiyallāhu`anhu)
narrated, who said: “We went out with the
Rasulullāh (Sallallāhu `alayhi wasallam) from Al-Madinah to Makkah; he used to
observe solāh two raka‘at [i.e Qasar] until we went back to Al-Madinah.” When
he [Anas] was asked how long they remained in Makkah, he said, “We remained in
Makkah for ten days.” [Recorded by al-Bukhari, 1081; Muslim, 693] This
was also recorded by the Group.
Imām Ahmad (rahimahullāh) recorded
that Harithah bin Wahb Al-Khuza`ie (radiyallāhu`anhu) said, “I observed solāh behind the Prophet (sallallāhu ‘alayhi
wa sallam) for the Solāh Dzuhur and ‘Asar in Mina, when the people were
numerous and very safe, and he observed solāh of two raka‘ahs [i.e Qasar Solāh].”'
This was also recorded by the Group, with the exception of Ibn Mājah.
Al-Bukhari's narration: “The Prophet (sallallāhu `alayhi wasallam) led us in the
solāh at Mina during the peace period by doing two raka`at.”And the
Prophet (sallallāhu `alayhi wasallam) said: “The
Solāh when travelling is a two raka‘at [i.e Qasar Solāh].” [Narrated by al-Nasā`ie,
1420; classified as sahih by al-Albāni in Sahih al-Nasā`ie] The Prophet
(sallallāhu `alayhi wasallam) said: “Allāh has
waived half the solāh for the traveller.” [Narrated by
al-Nasā`ie, 2275; classified as hasan by al-Albāni in Sahih al-Nasā`ie]
A Hadith narrated by `Aishah
(radiyallāhu`anha), who said: "The solāh was
made fardhu in Makkah in sets of two raka`at. When the Prophet
(Sallallāhu `alayhi wasallam) came to Medinah, two raka‘at were added to
each solāh except the Solāh Maghrib because it is the witir of the
daytime, and the Solāh Fajar due to its lengthy Qur`anic recital. But if he
travels, he (Sallallāhu `alayhi wasallam) performs the original solāh
[i.e., only two raka`at]."
[Recorded by Ahmad, al-Baihaqi, Ibn
Hibban, and Ibn Khuzaimah; the narrators are trustworthy]
Ruling of Sharī`ie
The scholars unanimously held that Qasar solāh is
a mustahabb for the musafir
than observing it in full form, because Rasulullāh (Sallallāhu `alayhi
wasallam) observed Qasar solāh during all
his journeys, and there is sahih hadith that he approved Aishah
(radiyallahu`anha) observed the solāt in full whilst doing ‘umrah. Both are
permissible, but it is more worthy to qasar
it.
`Aishah (radiyallahu`anha) reported that she travelled with Allāh’s
Messenger (sallallāhu `alayhi wasallam) in Ramadhān to perform `Umrah. He
(sallallāhu `alayhi wa sallam) did not fast but she did. Rasulullāh (Sallallāhu
`alayhi wasallam) qasar the solāh and she performed
the whole solāt. Then `Aishah (radiyallahu`anha) asked, “O Messenger of Allāh, you did not fast but I did, and
you shortened your Solāh and I completed it.” He (sallallāhu `alayhi wasallam)
replied, “You did well, `Aishah.”
In fact, to qasar
the solāh is rukhsah (a legal
concession) that one may either do it or not doing it, exactly as is the ruling
of with wiping over leather socks in ablution. But it is most worthy of
observing it.
[Al-Majmu’]
`Abdullah Ibn `Umar
(radiyallahu`anhu) said: “I accompanied the
Messenger of Allāh (sallallāhu `alayhi wasallam) and he did not do more than
two raka`at [the four raka`at solāh] whilst travelling, and the same applies to
Abu Bakar, `Umar and `Uthman (radiyallahu`anhum)”.[Al-Bukhari (1102)]
The Hanafis are of the view that it is obligatory for the traveller to qasar his solāh. But the correct view is that
of the majority: the Hanbalis, Malikis and Shāfi`ie, that Solāh Qasar is a Sunnah
Mu‘akkadah (Emphasized Sunnah), and
that it is better (mustahabb) than
offering the solāt in full form.
[See: al-Ijma’ by Ibn al-Mundhir
(27); al-Mughni (1/382); al-Mawsu’ah al-Fiqhiyyah (27/274)]
Shaykh al-Islam Ibn Taymiyah (rahimahullah) said:
The reason for qasar of solāh is
travelling only, and it is not permissible in situations other than travelling.
As for Jama’ the solāh, the basis for it is the necessity and valid situations.
So if a person find it necessary and needs it he may jama’, or do both qasar
and full-length Solāh whilst travelling, and
he may jama’ the
Solāh when it is raining and so on, or because of sickness and
the like, and for other reasons or necessity, because the purpose behind it is
to spare the ummah hardship.
[Majmu’ al-Fatawa (22/293)]
Thus while Solāh
Qasar is only granted to a musafir (traveller) travelling on good cause
regardless of whether or not one encounters any difficulty,
The
Solāh Jama’
It is permissible in shari`ie to jama’ (combine) the Solāh Dzuhur
with the Solāh 'Asar and also the Solāh Maghrib with the Solāh 'Isya' during
the time of either one of them while on a journey; this is regardless of
whether the person is physically traveling or has made a temporary break in his
journey.
The combining Solāh Dzuhur
and `Asar at Dzuhur, is known as Jama’ Taqdim or at `Asar, known as Jama’
Ta’khir; and Maghrib and Isyā’ at Maghrib or at Isyā’. Solāh Fajar is not
applicable.
Mu`adz bin Jabal (radiyallāhu‘anhu)
narrated, who said: “While the Prophet (sallallāhu `alayhi wasallam) was in
Tabuk, the sun had passed its meridian and the Prophet (sallallāhu
`alayhi wasallam) would jama’ the Solāh of
Dzuhur and 'Asar before starting his journey. If he
(sallallāhu `alayhi wasallam) started his journey before the sun passed its
meridian, he would delay the Solāh Dzuhur until the time when he stopped for
the Solāh `Asar. He (sallallāhu `alayhi wasallam) would do likewise for the
Solāh Maghrib: If the sun set before he began his journey, he (sallallāhu
`alayhi wasallam) would jama’ the Solāh
Maghrib and 'Isya' at that time, and if he (sallallāhu `alayhi wasallam) began
it before the sun had set, he would jama’ them
at the time of 'Isya'.” [Recorded by Abu Dawud and At-Tirmidzi]
Kurayb reported that Ibn `Abbas
(radiyallāhu`anhu) said: "Shall I not inform you of the Solāh of the
Prophet (sallallāhu `alayhi wasallam) during a journey?" We replied:
'Indeed!' He said: 'If the sun passed its meridian while he had stopped, he
would jama’ (combine) the Solāh Dzuhur and
'Asar before remounting (i.e., moving on). If the sun had not passed its
meridian while he had stopped (i.e., before breaking camp), he would travel
until the time of the Solāh 'Asar and would jama’
the Solāh of Dzuhur and `Asar at that time. If the sun set while he had
stopped, he would jama’ the Solāh Maghrib
and 'Isyā'. If that did not occur while he had stopped, he would ride on until
time of `Isyā' and then jama’ them."
[Recorded by Ahmad]
Abdullah Ibn `Abbas
(radiyallahu`anhu) said: “The Messenger of Allāh
(sallallāhu `alayhi wasallam) joined Dzuhur and ‘Asar, and Maghrib and ‘Isyā’,
in Madinah when there was no fear and no rain”. [Muslim (705)]
The scope for Solāt Jama’ is broader
than Solāh Qasar. The reasons for Jama’
are more numerous. Solāh Jama’ is also granted to the travellers and for the
non-travellers if it is too difficult for him to offer every Solāh on time,
such as one who is sick, or if there is rain, or he is busy with some work that
he cannot delay in order to pray, such as a student taking an exam or a doctor
who is doing surgery and other reasons, necessity and circumstances to spare
the hardship of the ummah.
Some scholar’s view that it is not
permissible to jama’ the solāh anywhere except in the case of the pilgrim in
these two places, `Arafah and Muzdalifah. The correct view is that of the
majority of scholars, which is that it is permissible to jama’ the solāh if
there is a valid circumstances and the necessity for doing so, because it is
proven that the Prophet (sallallāhu `alayhi wasallam) did it in places other
than ‘Arafah and Muzdalifah.
Permissible distance to entitle the Concession
Shari’ah provides a concession of Qasar the solāh is the kind of travels which is
customarily regarded as travel. According to the majority of scholars, the
distance which avails for a traveler is defined as being two marhalah
approximately fifty-six miles or ninety-one kilometers or more on his
outward journey:
- It may avail him of the concessions that are granted to travellers, such as wiping over the khuffayn (leather slippers or socks) for three days and nights, jama’ and qasar the solāh, and not fasting in Ramadhān.
- If the traveller reaches the city he has travelled to and intends to stay there for more than four days, then he cannot avail himself of the concession of travelling, but if he intends to stay for four days or less, then he may avail himself of the concession of travelling.
- If a musafir is staying in a place and he is uncertain when he will cease his business and he has not set a specific length of time for his stay, he may avail himself of the concessions of travelling even if that goes on for a lengthy period.
Imam Ibn Taymiyah (rahimahullāh)
says:
Some scholars deem completing the
Solāh in full while travel is better than to Qasar it.
Others prefer Qasar but they see no harm in
completing the Solāh. Rather, they consider it the apparent ruling and they say
that one should not Qasar his Solāh unless
he intends to do so. Still others argue that completion form is not
permissible, and the Sunnah is to Qasar the
Solāh while travelling. According to them, it is reprehensible for a traveller
to observe solāh in complete form. These scholars hold that Qasar the Solāh is a permanent Sunnah for the traveller, while jama’ the solāt is a
temporary legal concession. In fact, this opinion seems to be the
closest one to Sunnah.
[Majmu’ al-Fatawa]
If the traveller has arrived at his destination and is no longer
on the road
Shaykh Ibn Baaz (rahimahullāh)
said:
“The
one for whom Allāh has prescribed Qasar Solāh, namely the traveller, is permitted to jama’ the solāh but
the two concessions do not necessarily go together. He may qasar the solāh without jama’
them, and it is a better observation not to jama' thesolat if the traveller has arrived at his destination and is no longer on
the road, as the Prophet (Sallallāhu `alayhi wasallam) did in Mina during
the Farewell Pilgrimage; he qasar the
solāh but did not jama’ them. But he both jama’ and qasar the solāh during the campaign
to Tabūk, which indicates that this (concession) is prescribed to make things
easy when there is a need for it. And he (Sallallāhu `alayhi wasallam) used to qasar and jama’ the
solāh if he was on the road and was not staying in the place”
[Majma’ Fatāwa Ibn Bāz, 12/289]
Usually when the traveller is on the
road he needs to jama’ the solāh, because that is easier for him, so that he
will not have to make a further stop in order to observe the solāh, which may
be difficult for him and delay his journey.
And Allah Almighty knows best.
[Excerpted
with modifications from Islam Q&A Fatwa Nos: 48979; 105109; 105844]
See: Solāh al-Jumu`ah is waived for a Traveller.
1. The Introduction; 1.6. Clearing the Misconceptions
2.1. Facing the Ka`abah ; 2.2. Standing in Solah ; 2.3. Intention ; 2.4. Takbīratulihram ;
2.1. Facing the Ka`abah ; 2.2. Standing in Solah ; 2.3. Intention ; 2.4. Takbīratulihram ;
2.6. Opening Supplications of Solāh; 2.7. The
Recitation;
2.8. Ruku ; 2.9. Sujud; 2.10. Second Rak`ah ; 2.11. First Tashahhud;
2.12. Standing up for the Third, and then the Fourth Rak`ah;
2.13. The Final Tashahhud; 2.14. The Taslim.
2.12. Standing up for the Third, and then the Fourth Rak`ah;
2.13. The Final Tashahhud; 2.14. The Taslim.
All About The Solah
1. The Purification; 2. The Menstruation; 3. The Ghusul ;
6. The Adzān;
8. The Pre-Conditions of Solāh; 9. The Pillars of Solāh; 10. The Sunnah Part of the Solāh; The Rule on Neglecting the Solāh 11. Adhkar in the Solāh; 12. Du'ā Al-Qunūt;
13. Places Where Offering Solāh Is Prohibited ;
14. Placing a Sutrah In front of One Who is Performing
Solah;
15. What is permissible During the Solāh?;
16. The Acts that Renders Solāh Invalid;
17. Disliked Actions during the Solāh;
18. The Solāh in Times of Fear or Danger;
19. The Solāh of a Sick Person ;
22. Solāh of a Traveler; 23. Solāh Qasar ; 24. Solāh Jama’;
25. The Masajid; 26. The Etiquette at the Masjid;
28. Solāh al-Jumu`ah; 29. The Sanctified Hour of
Jumu’ah.
32. Dzikirullāh after Solāh; 33. Du`ā Recited After the Solāh. ;
35. Solāh al-Hajjat ; 36. Solāh al-Tahajjud ; 37. Solāh al-Tarawih ;
38. Solāh al-Dhuha ; 39. Solāh al-Hajjat ; 40. Solāh al-Istikhārah ;
41. Solāh Al-Janāzah; 42. Solāh al-Jumu`ah;
43. Solāh al-Kasuf ; 44. Solāh al-Khauf ; 44. Solāh al-Marid; 45. Solāh al-Tahajjud ;
46. Solāh al-Tahiyyyatul Masjid; 47. Solāh al-Tarawih; 48. Solāh al-Tawbah ;
49. Solāh al-Witr; 50. Solāh al-Wudhu’ ; 51. Solāh Eid ul Fitr
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