how to pray namaz when travelling

How to Perform Salah When Travelling

If you are traveling, the following question may arise: How to pray Salah while traveling? It is important to know for Muslims how to pray while travelling because praying is one of the obligatory worship for every Muslim around the world. However, the journey that you take can be long and tiring. Therefore, Almighty Allah has offered us convenience to pray Salah during the travelling. 

You can perform Salah while traveling  by shortening the rakats from 4 to 2 of Dhuhr, Asr and Ishaa prayers, and you can also combine the dhuhr with Asr, and Maghreb with Isha. If you can not find a proper place to perform the prayer, you can pray in a sitting position, and make Tayamum instead of Wudu with Water, if there is no access to water or place to make Wudu.

When a person leaves his place of residence for any reason and travels somewhere, it is called Safar in Arabic. The person who sets off in his way is called a traveller (musafir). However, there are certain conditions in order to be considered a passenger in the religion of Islam. Knowing these conditions before traveling is very important to know how to pray Salah while traveling. 

In Islam, there is a certain distance to be counted as a traveler (musafir). Accordingly, you can combine some prayers together while traveling, or you can perform prayers on the plane or bus. 

What Is The Distance for Travel Prayer?

There is no precise definition of the distance that constitutes ‘travel’ in the Qur’an and the Sunnah. For this reason, scholars have reached an answer by examining the practice of the Prophet and Ahl as-Sunnah on this matter..  

There are two important views regarding travel distance. According to the view of Shafi, Maliki and Hanbali schools, travel to shorten prayers should be a two-day journey with a medium walk or journey with two stays and heavy loads on foot. According to the view of the Hanafi school, it should be a three-day journey.

In later periods, scholars of Islam converted the three-day period to hours. Considering the short days of the year, they set a total of 18 hours for three days, with an average of 6 hours per day for normal walks. Later, the calculation has changed from hours to kilometers, and it has calculated that a person could walk a distance of about 80 km (48 miles) in 18 hours on foot or by camel. Therefore, the minimum distance for traveler’s prayer is 42 miles ( 80 km). 

In this case, if you are thinking of going on a journey and wondering how to pray Salah during the traveling and whether you are counted as a passenger, the journey should be at least 42 miles (80 km).

How Many Rakats to Pray When Travelling?

If your journey provides the necessary distance to be considered as a traveler in Islam, it is important to know how many rakats you need pray while traveling and how to shorten prayers while travelling. Muslims especially wonder what is the ruling on shortening the Salah when travelling. They are asking that if they are gone for an extended period of time, how long can they offer the shortened prayer for?

It is certainly acceptable that the salah, specifically the fard rakats of Dhuhr, Asr, and Isha are reduced from four rakats to two rakats. Therefore, it is permissible to perform these daily prayers as two rakats while traveling. The shortening of the prayer is mentioned directly in the Qur’an as well as a sunnah confirmed by the Prophet Muhammad (ﷺ). It is stated as follows in Surah an-Nisa:

‘ ‘When you travel throughout the land, there is no blame on you if you shorten the Prayer, (especially) if you fear that the unbelievers might cause you harm. Surely the unbelievers are your open enemies.” (Surah  An-Nisa, Ayat 101)

When you read this verse, you might think that it is permissible to shorten the prayer only while traveling and when there is a threat or danger to your life. But what if you travel and there is no danger? 

It was narrated that Ya’la bin Umayyah (RA) said: “I said to ‘Umar bin Al-Khattab: ‘There is no sin on you if you shorten salah and if you fear that the disbelievers may put you in trial (attack you). But now the people are safe.’ ‘Umar said: ‘I wondered the same thing, so I asked the Messenger of Allah (peace be upon him) about that and he said: This is a favor from Allah  to you, so accept His favor.”  ( Sahih (Darussalam) Sunan an-Nasa’i)  

Therefore, Islamic scholars state that it is permissible to shorten the prayer when there is  fear and danger. Thus, Almighty Allah provides convenience to His servants during the traveling. Shortening the prayer on safe journeys is considered as a Sadaka. Almighty Allah’s Sadaka should not be rejected.

The number of Rakats while traveling

It was narrated that Omar said: ” The prayer while traveling is two Rakats, and Friday is two Rakats, and Eid is two Rakats. They are complete and are not shortened, as told by Muhammad (ﷺ). ” (Sunan Ibn Majah)

According to this, the Fards of Dhuhr, Asr and Isha reduced to 2 Rakat. The traveler has the freedom to choose to pray Sunnah and Nafl. It is recommended to pray only Fard Prayers during the traveling. Once you have settled to pray Sunnah and Nafl Rakats. Here are the number of Rakats while traveling:

• Fajr: 2 Rakat of Fard
• Dhuhr: 2 Rakat of Fard
• Asr: 2 Rakat of Fard
• Maghrib: 3 Rakat of Fard
• Isha: 2 Rakat of Fard

Can You Pray Before Time While Traveling?

All schools of Islam agree that any given prayer cannot be performed before its stipulated time. For this reason, it is not possible to perform the prayer if the time for the daily prayer has not yet come before you go on a journey.

However If you are going on a journey that takes 42 miles (80 km) or more, you can combine certain prayers during the traveling. In this case, the prayer is performed by combining one of the daily prayers with another, Dhuhr with Asr, and Maghreb with Isha.

Can You Pray Asr Before Its Time?

Allah says in Surah an-Nisa: “Verily, As-Salaah (the prayer) is enjoined on the believers at fixed hours” (Surah  An-Nisa, Ayat 103) As it is stated in the Ayat, each Salah should be performed at its own time, which means, prayer offered before its time is not valid.

Even if you go on a journey that takes at least 42 miles (80 km), it is not permissible to perform the daily prayer before its own time comes. However, Allah has made it possible for those who are regarded as passengers to combine their certain daily prayers while traveling.  

Can You Combine Prayers When Travelling?

Each prayer is obligatory to be performed in its own time. Therefore, every prayer should be performed on time under normal conditions. However, if there is a valid excuse, the prayers can be performed by combining them. One of these situations is combining certain prayers while traveling.

According to the view of Hanafi, only a person who is on Hajj can combine two prayers. According to other Islamic schools, two different daily prayers can be combined during the journey. That means, it is permissible to combine Dhuhr and Asr prayers, and Maghrib and Isha for the one who is traveling. However, it should be remembered that only Dhuhr can be combined with Asr and Maghrib with Isha.

Can I Pray Maghrib and Isha Together When Travelling?

The other question about how to perform prayers during a journey is that if we can pray Dhuhr and Asr together while traveling. If you are traveling or have an important excuse, you can combine the Dhuhr and Asr prayers. The person who will perform the prayers by combining them performs these prayers one after the other and in order. He does not perform the Sunnah Prayers between two Fards and does not engage in anything else.

As a conclusion, it can be performed by combining Dhuhr and Asr during the journey. In this case, the 3 rakats Fard of Maghrib and 2 rakats Isha prayers can be combined in time of Maghrib or Isha. 

InshAllah this clears up any confusion you may have had. Please leave a comment below if this helped or if you believe we have made a mistake anywhere.

Special Events

Salah During Travel (Qasr)

Praying 5 times a day is an obligation upon Muslims. However, Allah has allowed His servants to shorten their Salah during travel.

1- Why Should We Follow Qasr Salah During Travel?

The Messenger of Allah (S.A.W.) said, 

“Verily, Allah loves for you to take His concessions , just as he dislikes you to be disobedient.” (Musnad Ahmad: 5832)

The shortening of prayers is mentioned in the Quran and is a confirmed Sunnah of Prophet Muhammad (S.A.W.): 

“And when you travel throughout the land, there is no blame upon you for the shortening Prayer” (Quran 4:101, An-Nasai: 457)

Hence, for travelers, it is permissible to shorten those Prayers that consist of 4 Rakat to only 2 Rakat (i.e. only Fardh Prayer of Dhuhr, Asr & Isha Salah).

2- Opinion of Different Fiqh:

According to Imam Shafii (R.A.) and Imam Ahmad bin Hanbal (R.A.), Reduction in the Prayer is not obligatory but merely optional. However, it is better to shorten it.

Imam Abu Hanifah (R.A.) considers ‘Reduction in Prayer'’ as obligatory (Wajib) during travel .

3- Conditions for Qasr:

Travelling Distance

According to Imam Abu Hanifa, the minimum required distance for a person to be considered a traveler is when he or she intends to travel for 48 miles (80 kilometers approx) from his/her Waṭan-e-Aṣli (Original Hometown).

Imam Shafi'i, Imam Ahmad bin Hanbal and Imam Malik fixed this distance at 55 miles approx (88 km approx).

Shortening of the prayers commences once a person leaves the city limits and ceases when they re-enter the city limits.

Period/Time

There is considerable scholarly disagreement on this matter from three days to four and to fifteen days.

Traveler-status is the intention to stay at the place of arrival for a period of:

Less than Fifteen (15) days [Hanafi]

Less than Four (4) days [Hanbali, Maliki and Shafii] - (Days of arrival and departure are not included)

4- How to do Taqseer (shortening of Prayers):

During travel, only Salah with 4 Rakat Fardh is to be shortened, i.e. Dhuhr, Asr & Isha. Travelers should offer 2 Rakat instead of 4 Rakat of the mentioned Salahs.

However, 2 Rakat Fardh of Fajr and 3 Rakat of Maghrib Salah must be offered in full as you cannot cut 2 or 3 Rakat Fardh Salah in half.

When on a journey, the Prophet (S.A.W.) used to offer, without fail, 2 Sunnah Rakat of Fajr Prayer and 3 Rakat Witr with Isha Prayer . So these two should be offered even during traveling. 

Remember that these rules are only for a person who is traveling and offering individual Salah. If the traveler is praying in congregation then he must follow the Imam and offer the full Salah.

The Quran, written centuries ago, contains profound hints at future discoveries. It includes scientific facts that surpass the knowledge of anyone who lived in the 7th century. This serves as compelling evidence of the divine nature of the Quran.

This year, Nisf Shaban (Shab-e-Barat) will start after the sunset of Tuesday, March 7th, 2023.

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What Are the Basic Rulings of Prayer During Travel?

Answered by Shaykh Faraz A. Khan

My university is some 95 miles from my home address and I stay there five nights a week and return home for two. When not at university, I attend an unpaid placement some 200 miles from my home address and approximately 125 miles from the university. I usually stay here between 14 and 28 days at a time.

According to the Hanafi school of thought, do I qualify for the conditions of travel (safar) whilst at university and on placement and how do I correctly fulfill these?

I pray this finds you in the best of health and states.

According to the Hanafi school, the conditions of being deemed a traveler are to:

(a) go to a place at least (roughly) 48mi (77km) from one’s home, and

(b) stay there for less than 15 days.

Hence, you do meet the conditions of travel when you are at university. You also meet those conditions when you are on placement as long as you stay there for less than 15 days at a time. If you stay there for 15 days or longer, you are legally a resident there.

When one is a traveler, it is mandatory (wajib) to shorten the obligatory four-rakat prayers (zuhr, ‘asr and ‘isha) to two rakats. One still prays the sunna prayers though, unless in the midst of a journey and in the rush of travel.

If one is a traveler during the month of Ramadan, then fasting is optional, although it is superior to do so if it does not pose undue hardship. Of course if one does not fast, it is obligatory to make up the missed days. [Shurunbulali, Ascent to Felicity; Maraqi Falah]

This is merely a quick summary; for more details on the rulings related to travel, it would be strongly advised to take a basic course such as: Absolute Essentials of Islam: Beliefs & Worship

Related Answers:

• When Is a Person Considered a Traveler Who Can Shorten Their Prayers?
• Shortening Prayers when Traveling for Leisure?
• A Real Life Case Study of When to Shorten Prayers and Refrain from Fasting When Traveling
• Should I Feel Bad for Not Fasting When I Had to Travel?
• Are We Supposed to Pray Sunna and Witr Prayers When Traveling?

And Allah knows best. wassalam, [Shaykh] Faraz A. Khan Checked and Approved by Shaykh Faraz Rabbani

Shaykh Faraz A. Khan has lived in Amman, Jordan, for several years studying and teaching traditional Islamic sciences, with a focus on Hanafi jurisprudence, hadith studies, theology, logic, and Arabic grammar. He translated and annotated the classical Hanafi primer “Ascent to Felicity” (Maraqi ‘l-Sa`adat) by Imam Shurunbulali, recently published by White Thread Press.

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Table of Contents

Traveller’s Salah

Excellence of Ṣalāt-‘Alan-Nabī

Distance of Shar’ī journey

By Sharī’aĥ, a traveller is the person who has left his place of residence, i.e. city or village, with the intention of travelling 57½ miles (i.e. approximately 92 kilometres). (Derived from: Fatāwā Razawiyyaĥ, vol. 8, pp. 243; Baĥār-e-Sharī’at, vol. 1, pp. 740, 741) 

When does one become a traveller?

The mere intention of travelling does not render a person traveller. In fact, the rulings of a Shar’ī traveller will apply after he has travelled beyond the populated areas of his town, i.e. his village or city. For a city-dweller to travel beyond the populated suburbs adjacent to his city is also essential . (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 722)

Meaning of ‘travelling beyond the populated areas’

To ‘travel beyond the populated areas’ means that one has travelled past the populated areas along the route of one’s intended travel, even if the populated areas have not ended in the direction parallel to it. (Ghunyaĥ, pp. 536)

Definition of ‘surroundings’ of a city

To become a Shar’ī traveller, it is not necessary for a city-dweller to travel beyond the village adjacent to the outskirts of his city. Similarly, it is also not necessary for him to cross the orchards adjacent to the outskirts of the city, even if the caretakers and workers of those orchards live in them. (Rad-dul-Muḥtār, vol. 2, pp. 722)

Outside the outskirts of the city, if certain places are dedicated for particular activities of city-dwellers like a graveyard, a racecourse and a dumping ground and they are adjacent to the city, then it is necessary to cross them. If there is some distance between these places and the city, then it is not necessary to cross them. (ibid)

The condition for becoming a traveller

In order to become a Shar’ī traveller, the travelling person must have the intention of travelling the distance of three days (i.e. approximately 92km), from the place of his departure. If he departs with the intention of travelling for a distance of two days (that is less than 92 km), and upon reaching there, intends to travel to another place which is also at a distance of less than three-days-distance (i.e. less than 92 km) he is still not a traveller. Even if he travelled throughout the world in this manner, he would not be deemed to be a Shar’ī traveller. (Ghunyaĥ; Durr-e-Mukhtār, vol. 2, pp. 722, 724)

It is also a condition that the travelling person intends to travel the distance of three days [i.e. approximately 92 km] consecutively. If he has such an intention that he will do some chore after he has travelled the distance of two days, and thereafter he will travel the distance of one more day, this is not the intention of consecutively travelling the distance of three days [i.e. approximately 92 km]. Therefore, he would not be deemed to be a traveller. (Baĥār-e-Sharī’at, vol. 1, pp. 743)

Types of hometown

There are two types of Waṭan (hometown):

• Original hometown [Waṭan-e-Aṣlī] is the town or city where a person was born or where his family members live or where he has settled with no intention of leaving.
• Temporary hometown [Waṭan-e-Iqāmat] is the place where a traveller intends to stay for fifteen days or more. (‘Ālamgīrī, vol. 1, pp. 142)
  

Cases of temporary hometown [Waṭan-e-Iqāmat] being nullified

One temporary hometown [Waṭan-e-Iqāmat] nullifies the other. That is to say, if a person stayed at a town or city for fifteen days or more  and then went to another town with the intention of staying there for the next fifteen days or more, then the first town would no longer remain his temporary hometown regardless of whether or not there is a distance of three days (i.e. approximately 92 km) between the two towns. 

Similarly, if a person returns to his original hometown [Waṭan-e-Aṣlī] or sets off a three-days-distance journey, the temporary hometown [Waṭan-e-Iqāmat] will be nullified. (Durr-e-Mukhtār, vol. 2, pp. 731; Baĥār-e-Sharī’at, vol. 1, pp. 751) 

Two routes for a journey 

If there are two routes to a particular destination – one is three-daysdistance [i.e. approximately 92 km] long while the other is shorter, then the route one takes will be the determining factor. If one takes the shorter route, then he is not a traveller but if he took the longer route, then he would be a traveller even though he had no genuine reason to take the longer route. (‘Ālamgīrī, vol. 1, pp. 138; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 1, pp. 726) 

How long does a traveller remain a traveller? 

A traveller remains a traveller unless he returns to his village or city, or makes the intention of staying in any populated area for complete fifteen days. This ruling will apply when he has travelled complete three-daysdistance (that is approximately 92 km). Hence if he intends to return before covering the distance of three days (that is approximately 92 km), he is no longer a traveller even if he is in a jungle. (‘Ālamgīrī, vol. 1, pp. 139; Durr-e-Mukhtār, vol. 2, pp. 728) 

 Ruling on impermissible journey 

Whether the journey is aimed at doing anything permissible or impermissible, the rulings of a traveller will apply. (‘Ālamgīrī, vol. 1, pp. 139) 

Employer and employee travelling together 

If an employee earning salary on a monthly or annual basis travels with his employer, then he is a follower of his employer. An obedient son is a follower of his father and a student whose teacher provides him with food is a follower of his teacher. The intention of the leader will be deemed to be the intention of the follower. Therefore, the follower should ask the leader about his intention and act as per his reply [i.e. if his leader is a traveller, the follower will also offer shortened Ṣalāĥ]. If the leader did not give any reply, then the follower must see whether his leader is a traveller or a resident. If the leader is a traveller, then the follower should also consider himself as a traveller and if the leader is a resident, the follower should also consider himself as a resident. 

If it is not known whether the leader is a traveller or a resident then the follower must do Qaṣr [offer shortened Ṣalāĥ] after he has travelled a distance of three days (i.e. approximately 92 km). Before covering three-days-distance [approximately 92 km] he must offer normal Ṣalāĥ [with the complete number of Rak’āt]. If he did not get the chance of asking his leader, then the same previously mentioned ruling of ‘asking but not receiving any reply’ will apply. (Derived from: Baĥār-e-Sharī’at, vol. 1, pp. 745, 746) 

Once I have finished my work I will return! 

If a traveller stays somewhere for a few days or even thirteen to fourteen days with the intention of doing some piece of work or waiting for his relatives or returning after doing his work, he will be deemed to be a traveller and will offer shortened Ṣalāĥ even if many years pass in this condition because he has the intention of staying there for less than fifteen days. (ibid, pp. 747, ‘Ālamgīrī, vol. 1, pp. 139) 

The rulings for woman’s journey 

It is not permissible for a woman to travel the distance of three days (approximately 92 km) or more, without a Maḥram. She cannot also travel with a minor or a partially insane person. During the journey, she must be accompanied by an adult Maḥram or her husband. (‘Ālamgīrī, vol. 1, pp. 142) 

If accompanied by a (reliable) Maḥram adolescent boy (who is near the age of puberty), a woman can travel. An adolescent boy close to puberty is deemed to be an adult. The [accompanying] Maḥram must not be one who unnecessarily takes risks. Likewise, he must neither be a severe transgressor nor a vulnerable person. (Baĥār-e-Sharī’at, vol. 1, pp. 752, 1044, 1045)

Woman’s parental home and in-laws’ home

If a married woman resides in the house of her in-laws, then her parents’ home is no longer her original hometown [Waṭan-e-Aṣlī]. That is, if her in-laws’ house is situated at a distance of three days (i.e. approximately 92 km) from her parents’ home and she comes to her parents’ home without making the intention of staying there for fifteen days, she must offer shortened Ṣalāĥ.

After marriage, if she has not abandoned the home of her parents and just visits her in-laws’ home temporarily, then her journey will come to an end as soon as she returns to her parents’ home. Now, she must offer normal Ṣalāĥ [with the complete number of Rak’āt without shortening it]. (ibid, pp. 751)

Ruling for those staying in an Arab country on visa

Nowadays, many people along with their families migrate to other countries for business etc. They get the visa for a fixed period of time (for example, in U.A.E. a residential visa is issued for a maximum period of three years). This is a temporary visa and must be renewed after every three years by paying a fixed amount of money. Since this visa is issued for a limited period of time, the intention of staying there permanently [and making it an original hometown] is not valid even though one resides there with his family for one hundred years in this situation. U.A.E. cannot be his original hometown [Waṭan-e-Aṣlī] in this case. Whenever he returns from a journey, he will have to make the intention of staying [for the next fifteen or more days]. For example, a person living in Dubai travels – with a Sunnaĥ-Inspiring Madanī Qāfilaĥ of Dawat-e-Islami with the devotees of Prophet – to Abu Dhabi, the U.A.E capital, which is approximately 150 km away. Upon his return, if he wants to stay in Dubai, he will have to make the intention of staying for the next fifteen days or more otherwise the rulings of a traveller will apply for him. However, if it is apparent from his circumstances and condition that he will be spending fifteen or more days in Dubai, then he has become a resident.

If he does such type of business which involves Shar’ī-travel from time to time and hence is unable to live in Dubai for complete fifteen days and nights, he will remain a traveller and will have to offer shortened Ṣalāĥ although he pays visits to his family in Dubai for several years in this way. Those supplying goods to far-flung areas outside their cities, visiting different cities and countries and drivers [for transportation companies] must keep these rulings in mind. 

An essential ruling for the visitor of Madīnaĥ

If a person has made the intention of staying (for fifteen days or more) but his circumstances indicate that he would not be able to stay for fifteen days then his intention is not valid. For example, a person travels [92 km or more] to perform Hajj and makes the intention of staying in Makka-tul-Mukarramaĥ for the next fifteen days despite the fact that the month of Żul-Ḥijja-til-Ḥarām has commenced. This intention of his will not count since he has intended to perform Hajj and will certainly go to Minā and ‘Arafāt on the 8th and 9th of Żul-Ḥijja-tilḤarām respectively in order to perform the rites of Hajj. Therefore, he will not be able to stay for fifteen (consecutive) days in the blessed city of Makkaĥ. However, if he makes the intention of staying in Makkaĥ after he has returned from Minā, then his intention will be valid provided he could really stay in Makkaĥ for the next fifteen days or more. If it is quite likely that he will depart within fifteen days for Madīnaĥ or his own country, then he will still remain a traveller. (Durr-e-Mukhtār, vol. 2, pp. 729; ‘Ālamgīrī, vol. 1, pp. 140)

Over-staying for Hajj after expiry of ‘Umraĥ visa

Those having the intention of staying illegally for Hajj after reaching Makkaĥ or Madīnaĥ on ‘Umraĥ visas or those residing in any country of the world after the expiry of their visas will be considered residents until they live in the city or village in which they were living as resident at the time of the expiry of their visas. Even if they live there for decades they will still remain residents. However, if they travel from that city or village with the intention of covering the distance of 92 km or more even once, they will become traveller as soon as they leave the populated areas of their city or village, nullifying their intention to stay [for fifteen days or more]. 

For example, someone went to Makka-tul-Mukarramaĥ from Pakistan on an ‘Umraĥ visa and was residing in Makka-tul-Mukarramaĥ as a resident at the time of the expiry of his visa, the rulings of a resident will apply for him in this case. Say he went to Madīna-tul-Munawwaraĥ later on, he would become and remain a traveller even if he lives there for decades illegally. If he returns to Makka-tul-Mukarramaĥ, he will still remain a traveller and will have to offer shortened Ṣalāĥ. However, if he gets his visa renewed, he can make the intention of staying [for the next fifteen days or more].

Remember! If the violation of a law leads to humiliation, bribery and lying etc., then it is not permissible to violate it. My master, ‘Alā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, ‘Allāmaĥ Maulānā, Ash-Shāĥ Imām Aḥmad Razā Khān has stated: Among Mubāḥ [permissible] acts, some are considered to be crimes from a legal point of view. Committing them (i.e. violating those laws) amounts to presenting oneself to be punished and disgraced, which is impermissible. (Derived from: Fatāwā Razawiyyaĥ, vol. 17, pp. 370)

Qaṣr [shortening Ṣalāĥ] is Wājib

It is Wājib for a traveller to do Qaṣr in Ṣalāĥ [offer shortened Ṣalāĥ]. That is, the four Rak’āt Farḍ Ṣalāĥ [like Ẓuĥr, ‘Aṣr and ‘Ishā] must be reduced to two Rak’āt. For a traveller, these two Rak’āt are complete Ṣalāĥ. If he offered four Rak’āt intentionally and sat for Qa’daĥ after the second Rak’at, then his Farḍ would get offered and the last two Rak’āt would be considered as Nafl but he would be a sinner, deserving hellfire because a Wājib would get missed. Therefore, he must repent of it.

If he did not sit for Qa’daĥ after the second Rak’at, then his Farḍ would not get offered and all four Rak’āt would be deemed as Nafl. However, if he made the intention of residing [for the next fifteen days] before he performed the Sajdaĥ of the third Rak’at, his Farḍ would be valid, but he would have to repeat the Qiyām and Rukū’ of the third Rak’at. And if he made this intention during the Sajdaĥ of the third Rak’at, then his Farḍ would become invalid. Similarly, if he did not do Qirā`at in any of or both of the first two Rak’āt, his Ṣalāĥ would be invalid. (Baĥār-e-Sharī’at, vol. 1, pp. 743; ‘Ālamgīrī, vol. 1, pp. 139)

Rulings on Ṣalāĥ started with intention of four Rak’āt instead of Qaṣr

If a traveller made the intention of offering four Rak’āt Farḍ Ṣalāĥ instead of Qaṣr [shortened Ṣalāĥ] by mistake but realized it during the Ṣalāĥ and offered Salām after two Rak’āt, his Ṣalāĥ would be valid. Similarly, if a resident made the intention of offering two Rak’āt of Farḍ instead of four but completed four Rak’āt and offered Salām afterwards, his Ṣalāĥ would be valid.

The honourable scholars of Islamic jurisprudence have stated: It is not necessary to specify the number of Rak’āt when making the intention of Ṣalāĥ as it is implicit. Hence, a mistake in the specification of the number of Rak’āt during the intention does not affect Ṣalāĥ. (Durr-e-Mukhtār, vol. 2, pp. 120)

Travelling Imām and resident Muqtadī (follower)

[When offering Ṣalāĥ with Jamā’at] it is also an essential requirement for the follower to know whether the Imām is a traveller or a resident so that his act of following the Imām in Ṣalāĥ can be valid. It does not matter whether the follower knows it at the time of the commencement of Ṣalāĥ or afterwards. Therefore, the Imām should announce that he is a traveller before he starts leading the Ṣalāĥ. If he did not make the announcement at the beginning of Ṣalāĥ, he should do afterwards in these words: ‘I am a traveller. All resident Islamic brothers should complete their Ṣalāĥ’ [i.e. offer complete four Rak’āt]. (Durr-e-Mukhtār, vol. 2, pp. 735)

If he has already announced at the beginning, even then he should announce that he is a traveller after the Ṣalāĥ so that those who were not present at the beginning of Ṣalāĥ will also come to know about it. If it is obvious that the Imām is a traveller then post-Ṣalāĥ announcement is only Mustaḥab. (Baĥār-e-Sharī’at, vol. 1, pp. 749)

Resident follower and remaining two Rak’āt

When completing their remaining Ṣalāĥ after the Imām who is a traveller has offered the Salām of shortened Ṣalāĥ, the followers should stand silent in the third and fourth Rak’āt of Farḍ for as long as it normally takes to recite Sūraĥ Al-Fātiḥaĥ instead of reciting it. (Durr-e-Mukhtār, vol. 2, pp. 735; Derived from: Baĥār-e-Sharī’at, part 1, pp. 748)

Are travellers exempted from offering Sunnaĥ Ṣalāĥ?

During the journey, Sunnaĥ Ṣalāĥ are not shortened but rather will be offered completely. If the traveller is in the state of fear or anxiety, he is exempted from offering Sunnaĥ Ṣalāĥ but he is required to offer it when in peace. (‘Ālamgīrī, vol. 1, pp. 139)

In connection with five letters of ‘Ṣalāĥ’, five Madanī pearls about offering Nafl Ṣalāĥ on a moving conveyance

• [For a traveller who has travelled] outside the city, (‘outside the city’ refers to the place from where Qaṣr becomes Wājib for a traveller), one can offer Nafl Ṣalāĥ while riding a conveyance (e.g. a moving car, bus, or van. In this condition, facing the direction of Qiblaĥ is not a pre-condition) and the traveller must face the direction towards which the conveyance is moving. If he does not face this direction, then the Ṣalāĥ will not be permissible. Facing the Qiblaĥ is not a condition even at the time of the beginning of Ṣalāĥ. He is required to face the direction towards which the conveyance is moving, and to perform Rukū’ and Sujūd by gestures. (It is also necessary that) the motion for Sajdaĥ should be lower than that of the Rukū’ (i.e. one has to bend more for Sajdaĥ than for Rukū’). (Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 588; Baĥār-e-Sharī’at, vol. 1, pp. 671
• If there is enough space on a conveyance like a moving train etc., then one will have to offer Nafl Ṣalāĥ while facing the Qiblaĥ as usual.
• After a villager has been out of his village, he can offer Nafl Ṣalāĥ on the conveyance. (Rad-dul-Muḥtār, vol. 2, pp. 588) 
• If one began Ṣalāĥ outside the city, in a conveyance, but entered the city while still offering Ṣalāĥ, he could complete his Ṣalāĥ until he reaches his house. (Durr-e-Mukhtār, vol. 2, pp. 589) 
• In a moving vehicle, without a Shar’ī exemption, one cannot offer any Farḍ, Sunnaĥ of Fajr, and Wājib Ṣalāĥ and cannot also perform the Sajdaĥ of recitation provided the verse of Sajdaĥ was recited on the ground. The Wājib Ṣalāĥ includes the Witr, the vowed [Nażr] Ṣalāĥ, or the Nafl Ṣalāĥ that was invalidated after being started. If there is a Shar’ī exemption then it is a condition that all the above-mentioned should be offered while standing and facing the Qiblaĥ, if possible, otherwise [i.e. if it is impossible then] in any possible manner. (Baĥār-e-Sharī’at, vol. 1, pp. 673 )
  

Ruling on the Ṣalāĥ in which a traveller stands up to offer third Rak’at

If a traveller starts the third Rak’at in his Qaṣr Ṣalāĥ then there are two possibilities:

• If he has already sat for the Qa’daĥ Akhīraĥ (i.e., final sitting) [after the second Rak’at] for as long as it takes to recite the Tashaĥĥud, he must revert to the Qa’daĥ position provided he has not yet offered the Sajdaĥ of the third Rak’at. He is then required to perform Sajdaĥ Saĥw and Salām [to finish his Ṣalāĥ]. And if he did not revert and offered Salām while standing, even then his Ṣalāĥ would be valid, but a Sunnaĥ would get missed. If he has offered Sajdaĥ of the third Rak’at then he must add another Rak’at [to make it four] and finish it after performing Sajdaĥ Saĥw. In this case, the last two Rak’āt will be regarded as Nafl.
• If he has stood up without sitting for the Qa’daĥ Akhīraĥ [after the second Rak’at] then as long as he has not offered the Sajdaĥ of the third Rak’at, he must revert to the Qa’daĥ, perform Sajdaĥ Saĥw and then offer Salām.  
• If he has offered the Sajdaĥ of the third Rak’at [without sitting in Qa’daĥ after the second Rak’at, then his] Farḍ will become invalid. Now, he should add another Rak’at [to make it four] and offer Sajdaĥ Saĥw and complete his Ṣalāĥ. All these four Rak’āt will be regarded as Nafl. (Offering two Rak’āt of Farḍ still remains an obligation for him).

Qaḍā Ṣalāĥ and the journey

The Ṣalāĥ missed in the state of being a resident will have to be offered as Qaḍā with complete number of Rak’āt without being shortened even during a journey. Likewise, the Ṣalāĥ missed during a journey [as a traveller] will have to be offered as Qaḍā with Qaṣr (i.e., shortening) even after becoming a resident. 

Drops of Mercy Fell on Me As Well

An Islamic brother of Korangi, Bāb-ul-Madina Karachi (approx. 22 years old) makes the following statement:

Unfortunately! I had indulged in many evils such as missing Ṣalāĥ, watching film and dramas, fashion and company of wicked friends. I was a spoilt youngster whose precious life was passing in sins. The crescent of Ramaḍān (1426 A.H.) appeared and the rain of Allah’s mercy began to shower. Some drops of mercy showered on me as well and I performed collective I’tikāf during the last ten days of Ramadan in the Karimia Qadiriyyaĥ Masjid of Korangi, Bāb-ul-Madina Karachi.

Shaykh-e-Tariqat, Ameer-e-Ahl-e-Sunnat, Founder of Dawat-e-Islami, Allamah Maulana Abu Bilal Muhammad Ilyas Attar

Laws Of Salah

Translated into English by Majlis-e-Tarajim (Dawat-e-Islami) Qadiri Razavi

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Prayers for Travel

Duas for Muslim Travelers

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In addition to being required to pray three times daily (normally five, but exceptions are made when traveling), Allah also requires Muslims to begin other prayers, or ​duas, to keep them safe as soon as they leave their cities or towns and begin their travels. Whether before or during their travels—and whether by airplane, car, boat or other transportation—Muslims ask Allah to protect them on their journeys and get them back home safely to their families.

Invocation for Traveling

Allaahu 'Akbar, Allaahu 'Akbar, Allaahu 'Akbar, Subhaanal-lathee sakhkhara lanaa haathaa wa maa kunnaa lahu muqrineen. Wa 'innaa 'ilaa Rabbinaa lamunqaliboon. Allaahumma 'innaa nas'aluka fee safarinaa haathal-birrawattaqwaa, waminal-'amalimaa tardhaa, Allaahumma hawwin 'alaynaa safaranaa haathaa watwi 'annaa bu'dahu, Allaahumma 'Antas-saahibu fis-safari, walkhaleefatu fil-'ahli, Allaahumma 'innee 'a'oothu bika min wa'thaa'is-safari, wa ka'aabanl-mandhari, wa soo'il-munqalabi fil-maaliwal'ahli.

Allah is the Most Great. Allah is the Most Great. Allah is the Most Great. Glory is to Him Who has provided this for us though we could never have had it by our efforts. Surely, unto our Lord we are returning. O Allah, we ask You on this our journey for goodness and piety, and for works that are pleasing to You. O Allah, lighten this journey for us and make its distance easy for us. O Allah, You are our Companion on the road and the One in Whose care we leave our family. O Allah, I seek refuge in You from this journey's hardships, and from the wicked sights in store and from finding our family and property in misfortune upon returning.

Prayer for the Trip

Bismi-Allahi wa al-hamdu li-Allahi. Subhana-alladhi sakh-khara la-na hadha wa ma kunna la-hu muqrinin. Wa inna ila Rabbi-na la munqalibun.

In the name of Allah, and Praise be to Allah. Glory unto Him Who created this transportation, for us, though we were unable to create it on our own. And unto our Lord we shall return.

The Departure Prayer

lla   ihlmh   ila   allmha  waḥdahs  lba  sh  ryka   lh   llhn   almlk    wlh  alnḥ  mld   whww  ʿl a  kll   shyw’r   qd   yrsh  aybṭwnn  twamb  wnḍ ʿabnd  wnr   sajadrwny  lḥr  bmnaa  ḥramdwn ṣndqa  allahl  wʿkhdyhr whndhṣhr  ʿbdh w  hzm  alaahḥlzhab  wnḥʿdwh bk mn  shrha   wshr   ahlha   wshr  ma  fyha

There is none worthy of worship besides Allah who has no partner. His is the Kingdom and to him is all praise, for He has created everything. We are those returning, repenting and obedient to Allah, performing Sajda, praising Allah, Allah has made truth (fulfilled) His promise and aided His servant and defeated the enemy armies Alone.

Prayer for Reaching the Destination

Allhm rb alsmawat alsbʿ wma aẓlln wrb alarḍyn alsbʿ wma aqlln wrb alshyaṭyn wma aḍlln wrb alryaḥ wma dhryn fina nsalk khyr hdhh alqrya wkhyr ahlha wnʿwdh bk mn shrha wshr ahlha wshr ma fyha .

O Allah, You are the Lord of the seven skies and all the things that are under these skies and the seven planets and whatever is over these and of Satan who misled and all those misled by him and for the wind and all that it blows. Thus we seek the good of this town and the good of its members (people) and seek refuge from its evil and the evil of its members, and from the evils of whatever is in it.

Prayer to Reach Home Safely

Alw bham a wbaa llrbhanwa tdwhb ab lsha yyghaadr ʿllnyana ḥw bwal h alnḥ mld whww ʿl a kll shyw’r qd yrsh aybṭwnn twamb wnḍ ʿabnd wnr sajadrwny lḥr bmnaa ḥramdwn ṣndqa allahl wʿkhdyhr whndhṣhr ʿbdh w hzm alaahḥlzhab  wnḥʿdwh bk mn shrha wshr ahlha wshr ma fyha.

I have come back, I have come back, I seek forgiveness from Allah with such a repentance that leaves me with no sin.

Prayer Upon Returning Home

Aa'iboona, taa'iboona, 'aabidoona, Lirabbinaa haamidoon.

We return repentant to our Lord, worshipping our Lord, and praising our Lord.

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Ruling on Shortening Prayers when Travelling

Publication : 10-08-2008

Views : 227060

Is it permissible for a person to pray sometimes as resident, i.e. as if he is at home, not shortening or joining of prayers; and to shorten and join prayers together at other times? Or should he be obliged with one opinion only?

Summary of answer

Contents Related

• Ruling on shortening prayers when travelling 

Joining prayers when travelling

Praise be to Allah.

Ruling on shortening prayers when travelling 

With regard to shortening prayers when travelling , this is a confirmed Sunnah which should not be forsaken. The Prophet (peace and blessings of Allah be upon him) shortened prayers during all his journeys, and it is not proven that he offered the prayers in full whilst travelling. 

But praying in congregation is obligatory for the traveller just as it is obligatory for the non-traveller, and he should not forsake the congregation in order to shorten his prayer, rather he should pray with the congregation, and if the Imam offers the prayer in full, then he should offer the prayer in full behind him. 

With regard to the traveller joining two prayers , this is permissible, but it is better not to join them unless there is some difficulty in offering each prayer at its own time. 

Based on that, the ruling on shortening and joining prayers for the traveller is not one and the same. Shortening the prayers is a confirmed Sunnah for all travellers, whereas joining the prayers is permissible but is not Sunnah, but it may be Sunnah and recommended if there is some difficulty involved in not doing it.  

In the Sunnah, this is indicated by the fact that the Prophet (peace and blessings of Allah be upon him) shortened his prayers on all his journeys, which indicates that the Sunnah for the traveller is to shorten his prayers . As for joining prayers , it is proven that he (peace and blessings of Allah be upon him) joined prayers when travelling, and it is also proven that he did not join prayers, which indicates that joining prayers is not a recommended Sunnah for all travellers. 

To sum up, the traveller does not have the choice between shortening or not shortening his prayers; rather it is confirmed that he should shorten his prayers, unless he is praying behind an Imam who is offering the prayer in full, in which case he should offer the prayer in full behind him. 

As for joining prayers, the traveller has the choice: he may join them or not join them, or he may join them sometimes and not at other times. It is permissible but is not recommended, but joining prayers is recommended for the traveller if he needs to do that. 

And Allah knows best.

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Source: Islam Q&A

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HOW TO PRAY SALAH ACCORDING TO QURAN AND SUNNAH OF PROPHET MUHAMMAD.

Assalamualaikum, we put together this easy to follow step by step guide for Muslim’s looking to learn how to properly perform salah (prayer) according to Qur’an and Sunnah of the Prophet Muhammad (ﷺ).  This article will not simply just list the steps, but rather will give you a detailed and comprehensive guide to learning ALL about salat.

Preparation Before Salah (checklist):

Before beginning to pray one must be in a state of cleanliness. This is done by performing Wudu (ablution). In other cases, Tayammum or Ghusl are also acceptable methods of purification.

Have the proper intention to pray salah and to know whether one is praying fardh, sunnah, or nafl.

To have completed wudu.

Covering of satr (private parts). For males, clothes should cover from the naval (bellybutton) to just below the knees. For females’ clothes should cover the whole body besides hands and face.

Praying at the prescribed times for salah.

Praying towards proper direction of the Qibla (Mecca).

“O Children of Adam! wear your beautiful apparel at every time and place of prayer” 7:31

How to Pray Fardh, Sunnah, and Nafl Salah / Namaz:

After going through the prerequisites of Salah we are now ready to begin our prayer.

1. Begin with the proper niyyah (intention) that you want to pray, this can be done in your mind or verbally. The purpose is so that you are not heedless in prayer but are aware of the kind of salat you are about to offer.

I intend to offer the _____ rakats of the ____ prayer. So you could say something along the lines, “I intend to offer the 4 rakats fardh of the Isha prayer” or “2 rakat nafl for zuhr prayer”.

2.  Ensure your praying area is clean, put down you prayer mat facing the direction of the Qiblah. Stand as you would normally with your feet around four inches apart. Direct your gaze towards the place of your sajdah. Now, with palms open, raise your hands to your ears and say the Takbir (Allahu Akbar) which means Allah is the greatest. Your prayer has now commenced. Women praying should raise their hands to their shoulders.

3. After Takbir, place cross your hands at chest level grabbing your left wrist with your right hand. [3]  Begin with the recitation of thana . [4]

سُبْحانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلاَ إِلَهَ غَيْرُكَ Subhaanaka Allaahumma wa bihamdika, wa tabaarakasmuka, wa ta’aalaa jadduka, wa laa ‘ilaaha ghayruka. Meaning: Glory and praise be to You, O Allah. Blessed be Your name and exalted be Your majesty, there is none worthy of worship except You.

Recite Tauz or Ta’awwudh and continue with saying bismillah .

اعوذ باللہ من الشیطان الرجیم auzu billahi minash shaitan rajeem Meaning: I seek Allah’s protection from Satan, the accursed.

بسم الله الرحمن الرحيم bismillah hir rahman nir Raheem Meaning: In the name of Allah who is kind and merciful.

4. After this recite Surah Al-Fatiha which is the first chapter of the Quran.

اَلْحَمْدُ لِلّٰهِ رَبِّ الْعٰلَمِیْنَۙ(۱) الرَّحْمٰنِ الرَّحِیْمِۙ(۲) مٰلِكِ یَوْمِ الدِّیْنِؕ(۳) اِیَّاكَ نَعْبُدُ وَ اِیَّاكَ نَسْتَعِیْنُؕ(۴) اِهْدِنَا الصِّرَاطَ الْمُسْتَقِیْمَۙ(۵) صِرَاطَ الَّذِیْنَ اَنْعَمْتَ عَلَیْهِمْ غَیْرِ الْمَغْضُوْبِ عَلَیْهِمْ وَ لَا الضَّآلِّیْنَ۠ ۷)

Alhamdu lillaahi Rabbil ‘aalameen Ar-Rahmaanir-Raheem Maaliki Yawmid-Deen Iyyaaka na’budu wa lyyaaka nasta’een Ihdinas-Siraatal-Mustaqeem Siraatal-lazeena an’amta ‘alaihim ghayril-maghdoobi ‘alaihim wa lad-daaalleen Meaning: Praise be to Allah, the Cherisher and Sustainer of the worlds; Most Gracious, Most Merciful; Master of the Day of Judgment. Thee do we worship, and Thine aid we seek. Show us the straight way, The way of those on whom Thou hast bestowed Thy Grace, those whose (portion) is not wrath, and who go not astray.

At the end of reciting Surah Fatiha say Ameen.

5. While praying the first two rakats, after saying ameen, recite any passage from the Qur’an. Surah Ikhlas is commonly taught first because it is one of the shorter surahs and for the great rewards associated with it. [11] For prayers which exceed two rakat, you only need to recite Surah Fatiha and can move onto step 6 without reciting any extra passage after fatiha.

Surah Ikhlas:

بسم الله الرحمن الرحيم قل هوا لله أحد،الله الصمد، لم يلد و لم يولد، و لم يكن له كفوا أحد

Bismillah hir Rahman nir Rahim Qul Huwallahu ahad. Allahussamad. Lam yalid wa lam yu-lad. Wa lam yakun lahu kufuwan ahad. Meaning: In the name of Allah, the most Gracious, the most Merciful. Say, He is Allah, the One. Allah is Eternal and Absolute. He begets not, nor was He begotten. And there is none co-equal unto Him.

6. Say Allahu Akbar, bend down for ruku. Ruku is the position where you keep your head and back aligned and put your hands on your knees. Here recite Tasbeeh three times or any odd number of times you like.

سُبْحَانَ رَبِّيَ الْعَظِيمِ Subhana Rabbiyal Adhim Meaning: Glory be to my Lord Almighty

7. Next stand up from the bowing position saying [5] ,

سَمِعَ اللَّهُ لِمَنْ حَمِدَه Sami’Allahu liman hamidah Meaning: Allah hears those who praise Him

رَبَّنَا وَلَكَ الْحَمْد Rabbana lakal hamd Meaning: Our lord, to you be the praise.

According to Hambali Fiqh, you can raise both your hands up to your earlobes before entering ruku and after coming up from ruku. While coming up from ruku your hands should be at your side and not crossed at the chest.

8. Say Allahu Akbar and go down for sajdah (prostration). There should 5 points of contact with the ground, your forehead, nose, palms of hand, knees, and toes of the feet. Put your head between your palms such that your thumbs are aligned with earlobes. The elbows should be raised away from the ground. In this position recite Tasbeeh three or any odd number of times you like.

سُبْحَانَ رَبِّيَ الأَعْلَى Subhana Rabbiyal A’la Meaning: How Perfect is my Lord, the Highest

9. Say Allahu Akbar, sit upright. It is sunnah to keep your right foot up and lay the left foot on the ground. [6] This position is called Jalsah Al-istiraha or the sitting position of the prayer. Rest your hands on the thighs with fingers reaching the knees. Recite the following, [7]

رب اغفر لي Rabbighfir li Meaning: O my Lord! Forgive me

Say Allahu Akbar and go for your second sujud, recite Subhana Rabbiyal A’la tasbeeh three times. After say Allahu Akbar and stand back up and cross your arms just as before. This represents one complete rakat of salah.

Perform the second rakat the same, except you do not need to recite subhanaka. When you complete the second sujood of the second rakat stay seated in position of Jalsah.

10. Here we recite Tashahhud silently:

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، السَّلاَمُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ

Attahiyat lillahi wa salawatu wa’t-tayyibat, as-salamu ‘alayka ayyuha’n-Nabiyyu wa rahmat-Allahi wa barakatuhu. As-salamu ‘alayna wa ‘alaa ‘ibad-Illah is-saliheen. ashhadu alla ilaha illallah wa ashhadu anna muhammadan ‘abduhu wa rasuluhu Meaning: All the best compliments and the prayers and the good things are for Allah. Peace and Allah’s Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah’s slave and His Apostle.

When you read the shahada (testimony of faith – ashhadu alla ilaha illallah wa ashhadu anna muhammadan abduhu wa rasuluhu) ball up your right hand into a fist and raise your index finger. This symbolizes the tawhid or oneness of Allah. At this point if the salat consists of more than two rakat you would say the takbir, i.e. Allahu akbar and begin the third rakat. If the salah only consists of two rakats then you would continue with the following supplication known as Salawat which is sends blessings and salutations towards the Prophet Muhammad and Prophet Ibrahim, may peace be upon them.

ٱللَّٰهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ ٱللَّٰهُمَّ بَارِكْ عَلَىٰ مُحَمَّدٍ وَعَلَىٰ آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَىٰ إِبْرَاهِيمَ وَعَلَىٰ آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

Allahumma salli ‘ala Muhammadin Wa ‘ala ali Muhammadin Kama sallaita ‘ala Ibrahima wa ‘ala ali Ibrahima wa barik ‘ala Muhammadin wa ‘ala ali Muhammadin Kama barakta ‘ ala Ibrahima Wa ‘ ala ali Ibrahima Fil a’lamina Innaka hamidun Majid.” Meaning: “O Allah, let Your mercy come upon Muhammad and the family of Muhammad as You let it come upon Ibrahim and the family of Ibrahim O Allah, bless Muhammad and the family of Muhammad as You blessed Ibrahim and the family of Ibrahim. Truly You are Praiseworthy and Glorious.”

11. Turn your face towards looking over your right shoulder and then turn to left. Each time recite the following:

السَّلاَمُ عَلَيْكُمْ وَرَحْمَةُ اللهِ Assalamu alaikum wa rahmatullah [8] Meaning: peace and the mercy of Allah be on you.

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In his response to your question,  Sheikh Ahmad Kutty , a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states: 

If you are traveling 80 miles each way, you definitely fall under the category of a  musafir  (traveler); and therefore you are allowed to combine Maghrib and `Isha’ as well as between Zhuhr and `Asr while you are still traveling .

During the journey you are allowed to combine certain Prayers either by advancing them or postponing them: For example, you may postpone Maghrib to the time of `Isha’ or advance `Isha’ to the time of Maghrib.

In your case, while commuting, you can make the intention of doing Maghrib with `Isha’ when you reach home.

I must, however, caution you that you are not allowed to pray Fajr with Zhuhr, `Asr with Magrib, or `Isha’ with Fajr since the permissibility of  Jam`  (combining prayers) is only applicable to Zhuhr and `Asr, and Maghrib and `Isha’.

The ruling that a traveler can combine the prayers has been the authentic view of the vast majority of scholars and imams; it is based on the authentic practices of the Prophet (peace and blessings be upon him), his companions and the pious predecessors ( As-Salaf As-Salih ).

Almighty Allah knows best.

Excerpted, with slight modifications, from: www.islam.ca

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What is Eid al-Fitr? 6 questions about the holiday and how Muslims celebrate it, answered

By Ken Chitwood

Updated on: April 9, 2024 / 8:03 AM EDT / The Conversation

Ken Chitwood  is a senior research fellow, Muslim Philanthropy Initiative at Indiana University–Purdue University Indianapolis and journalist-fellow at the Dornsife Center for Religion and Civic Culture at the  University of Southern California Dornsife College of Letters, Arts and Sciences .

Eid al-Fitr, one of Islam's principal festivals, will be celebrated April 9, 2024, according to the Fiqh Council of North America . At the middle of June, Muslims will celebrate Eid al-Adha. Ken Chitwood, a scholar of global Islam, explains the two Islamic festivals.

1. What is Eid?

Eid literally means a "festival" or "feast" in Arabic. There are two major eids in the Islamic calendar per year – Eid al-Fitr earlier in the year and Eid al-Adha later.

Eid al-Fitr is a three-day-long festival and is known as the "Lesser" or "Smaller Eid" when compared to Eid al-Adha, which is four days long and is known as the "Greater Eid."

2. Why is Eid celebrated twice a year?

The two Eids recognize, celebrate and recall two distinct events that are significant to the story of Islam.

Eid al-Fitr means "the feast of breaking the fast." The fast, in this instance, is Ramadan , which recalls the revealing of the Quran to Prophet Muhammad and requires Muslims to fast from sunrise to sundown for a month.

3. How do Muslims celebrate Eid al-Fitr?

Eid al-Fitr features two to three days of celebrations that include special morning prayers. People greet each other with "Eid Mubarak," meaning "Blessed Eid" and with formal embraces. Sweet dishes are prepared at home and gifts are given to children and to those in need. In addition, Muslims are encouraged to forgive and seek forgiveness. Practices vary from country to country.

In many countries with large Muslim populations, Eid al-Fitr is a national holiday. Schools, offices and businesses are closed so family, friends and neighbors can enjoy the celebrations together. In the U.S. and the U.K., Muslims may request to have the day off from school or work to travel or celebrate with family and friends.

In countries like Egypt and Pakistan, Muslims decorate their homes with lanterns, twinkling lights or flowers. Special food is prepared and friends and family are invited over to celebrate.

In places like Jordan, with its Muslim majority population, the days before Eid al-Fitr can see a rush at local malls and special "Ramadan markets" as people prepare to exchange gifts on Eid al-Fitr.

In Turkey and in places that were once part of the Ottoman-Turkish empire such as Bosnia and Herzegovina, Albania, Azerbaijan and the Caucasus, it is also known as the, "Lesser Bayram" or "festival" in Turkish.

4. How do Muslims celebrate Eid al-Adha?

The other festival, Eid al-Adha, is the "feast of the sacrifice." It comes at the end of the Hajj , an annual pilgrimage by millions of Muslims to the holy city of Mecca in Saudi Arabia that is obligatory once in a lifetime, but only for those with means.

Eid al-Adha recalls the story of how God commanded Ibrahim to sacrifice his son Ismail as a test of faith. The story, as narrated in the Quran, describes Satan's attempt to tempt Ibrahim so he would disobey God's command. Ibrahim, however, remains unmoved and informs Ismail, who is willing to be sacrificed.

But, just as Ibrahim attempts to kill his son, God intervenes and a ram is sacrificed in place of Ismail. During Eid al-Adha, Muslims slaughter an animal to remember Ibrahim's sacrifice and remind themselves of the need to submit to the will of God.

5. When are they celebrated?

Eid al-Fitr is celebrated on the first day of the 10th month in the Islamic calendar.

Eid al-Adha is celebrated on the 10th day of the final month in the Islamic calendar.

The Islamic calendar is a lunar calendar, and dates are calculated based on lunar phases. Since the Islamic calendar year is shorter than the solar Gregorian calendar year by 10 to 12 days, the dates for Ramadan and Eid on the Gregorian calendar can vary year by year.

6. What is the spiritual meaning of Eid al-Fitr?

Eid al-Fitr, as it follows the fasting of Ramadan, is also seen as a spiritual celebration of Allah's provision of strength and endurance.

Amid the reflection and rejoicing, Eid al-Fitr is a time for charity, known as Zakat al-Fitr. Eid is meant to be a time of joy and blessing for the entire Muslim community and a time for distributing one's wealth.

Charity to the poor is a highly emphasized value in Islam. The Quran says ,

"Believe in Allah and his messenger, and give charity out of the (substance) that Allah has made you heirs of. For those of you who believe and give charity – for them is a great reward."

This piece incorporates materials from an article first published on Aug. 28, 2017. The dates have been updated. This article is republished from The Conversation under a Creative Commons license.

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When is Eid al-Fitr 2024 and how is it celebrated?

The three-day festival celebrates the completion of the fasting month of Ramadan by Muslims across the world.

As a new moon was not sighted on Monday evening after Maghrib prayers, Muslims in Saudi Arabia and neighbouring countries will fast one more day, completing 30 days of Ramadan. The first day of Eid will then be celebrated on Wednesday, April 10.

The first day of Eid al-Fitr is determined by the sighting of the crescent moon marking the start of the month of Shawwal, the 10th month of the Islamic (Hijri) calendar.

Keep reading

A ramadan no palestinian will ever forget, the cost of a ramadan iftar meal around the world, ramadan 2024: where do your dates come from, in washington, dc: celebrating ramadan, protesting israel’s siege of gaza.

Lunar months last between 29 and 30 days so Muslims usually have to wait until the night before Eid to verify its date.

Other countries follow independent sightings.

When the sighting has been verified, Eid is declared on television, radio stations and at mosques.

How do Muslims celebrate Eid?

Traditionally, Eid is celebrated for three days as an official holiday in Muslim-majority countries. However, the number of holiday days varies by country.

Muslims begin Eid day celebrations by partaking in a prayer service that takes place shortly after dawn, followed by a short sermon.

On their way to the prayer, which is traditionally held in an open area, Muslims recite takbeerat, praising God by saying “Allahu Akbar”, meaning “God is great”.

It is customary to eat something sweet before the prayer, such as date -filled biscuits known as maamoul in the Middle East. This particular festival is known as the “sweet” Eid – and the distribution of sweets is common across the Muslim world.

Muslims usually spend the day visiting relatives and neighbours and accepting sweets as they move around from house to house.

Each country has traditional desserts and sweets that are prepared before Eid or on the morning of the first day.

Children, dressed in new clothes, are offered gifts and money to celebrate the joyous occasion.

Girls and women in many countries decorate their hands with henna. The celebration for Eid begins the night before as women gather in neighbourhoods and large family gatherings for the application of henna.

In some countries, families visit graveyards to offer their respects to departed family members right after the morning prayers.

It is common for Muslim-majority countries to decorate their cities with lights and hold festivities to commemorate the end of the fasting month.

Eid amid the onslaught in Gaza

For some 2.3 million Palestinians in Gaza this Eid, this will be the first Muslim religious holiday after more than 33,000 people have been killed in Israeli attacks. With little food aid, and very limited water, Gaza’s Eid al-Fitr will be mired in destruction amid the continuing attacks.

What are common Eid greetings?

The most popular greeting is “Eid Mubarak” (Blessed Eid) or “Eid sa’id” (Happy Eid). Eid greetings also vary depending on the country and language.

The video below shows how people say Eid Mubarak in different languages around the world.

What does the Bible say about eclipses? Some see evidence of higher power, warnings

We're less than two weeks away from the astronomical event of the decade:  A total eclipse of the sun , which will grace the nation's skies from  Texas to Maine  on the afternoon of  Monday, April 8 .

Millions of people are expected to travel  to see the spectacle, which also will attract scientists from across the country  to study its unique effects .

On the spiritual side of things, many also are preparing to use the eclipse as a time of reflection and prayer, though many also see the celestial events as bad omens.

Eclipses have inspired fear and awe among civilizations throughout history, from the Aztecs to the ancient Hindus. They're also associated with some major religious events, including the darkness that accompanied Jesus’ crucifixion in Christianity and, in Islam, the passing of the Prophet Muhammad’s son, Ibrahim.

What time is the solar eclipse? Search your ZIP code for a viewing guide

What does the Bible say about eclipses?

Celestial darkness is mentioned in sections of the Bible depicting the crucifixion of Jesus Christ — Matthew 27, Mark 15 and Luke 23.

Mark 15:33 reads: "And when the sixth hour had come, there was darkness over the whole land until the ninth hour."

James Willis, an assistant professor of practice for religion at the University of Indianapolis, told USAToday that such references often emphasize the power of God over the cosmos.

“What we today see as an astronomical event, people previously interpreted as having life-and-death significance," Willis said.

Other references to eclipses include the book of Joshua, which recounts a day the sun stood still, as well as the book of Revelation. End times scholars often interpret celestial phenomena like solar eclipses, lunar eclipses and meteors as signs heralding significant future events, including the Rapture.

Is there a solar eclipse Bible prophesy?

In the Old Testament, prophets often describe eclipses or celestial phenomena as illustrations of a higher power at work when prophesizing, according to the Jerusalem Post.

• Isaiah 13:10: "The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light."
• Ezekiel 32:7: "When I extinguish you, I will cover the heavens and darken their stars; I will cover the sun with a cloud, and the moon will not give its light."
• Isaiah 38:8: "I will make the shadow cast by the sun go back the ten steps it has gone down on the stairway of Ahaz."
• In the book of Joel, a Jewish prophetic text, Joel 2:10; 2:31: "The earth shakes, the sky trembles, the sun and moon are darkened, and the stars no longer shine... The sun will be turned to darkness and the moon to blood before the great and dreadful day of the LORD." Also, Joel 3:15: "The sun and moon will be darkened, and the stars no longer shine."

Eclipse in Choctaw culture

Earlier this month, in the Choctaw Nation newspaper Biskinik, a recurring column  exploring Choctaw culture  noted the sun was considered to bring life and good fortune; for some communities, when solar eclipses occurred, it was as if great black squirrels in the sky were devouring the sun. In response, all were called upon to make noise in an effort to frighten them away.

Eclipses in Islam offers an occasion to pray

During the lifetime of the Prophet Muhammad, there was a solar eclipse on the day his son Ibrahim died.

As the story goes, speculation spread among Muhammad’s followers that even the sun and moon were grieving his loss. In response, he dispelled the notion that the eclipse was due to a person's death or life, and instead called them to pray until the eclipse is clear.

While Islam’s eclipse prayer is not a mandatory one, many still take time to recite it.

Looking for free solar eclipse glasses? These OKC libraries are handing them out

A warning of God’s imminent wrath?

Perspectives on eclipses vary widely, but some see celestial happenings as a warning of God’s imminent wrath; some have even claimed they bear  political significance . In November 2022, some ultraconservative Christian pastors said the approaching blood moon lunar eclipse portended a surge of Republican midterm wins.

More recently, Anne Graham Lotz, daughter of iconic evangelist Billy Graham, has seen speculation among some that the combined paths over the United States of this year’s eclipse and the previous two solar eclipses appear to mimic the shapes of the first and last letters of the Hebrew alphabet — in other words, the beginning and the end.

“Maybe people are reading too much into it,” she told USAToday recently. “But when you look at the world, you don’t need an eclipse to know that things are getting really dangerous. Maybe it’s telling us it’s time to get right with God and the people in our lives, so that we have no regrets.”

Contributing: Marc Ramirez, USAToday

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Home » Hanafi Fiqh » Askimam.org » How I perform salat during travelling through bus, train or aeroplane from one city to another city at a distance more than 100 km.

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How I perform salat during travelling through bus, train or aeroplane from one city to another city at a distance more than 100 km.

How I perform salat during travelling through train or aeroplane as there is difficult to find out proper direction of qibla. Also, it is difficult for one to stand for salat and manage his balance due to continuous to and fro movement one feels in the train and some times in the aeroplanes. Does one delayed his salat during travelling in train / aeroplane and wait for nearby station / airport. Is there any rule that one will return his salat which he prayed in the train / aeroplane whenever he reaches his destination? If yes, then how he will offer that salat again? Should he re-offer his already offered salat in train / aeroplane in normal way or as qaza salat?

Shari?ah has emphasised on performing Fardh Slaat on time. When you undertake a journey, you should first consider your Salaat and schedule your travelling in a way that enables you to perform Salaat out of the mode of transport. If that is not possible, then you should make arrangements to perform Salaat in the mode of transport. That is easily possible when travelling by plane or train. In doing so, ensure that you do not cause any inconvenience to the flight or programme in an aeroplane. Request the flight attendants service for performing Salaat in the plane.

The Salaat in the plane and train must be performed with the Qiyaam (standing posture) and facing the Qibla direction. In a plane, generally, there is no sudden change in direction. If that happens in the train while performing Salaat, then you should change direction accordingly. The Salaat performed in the plane or train in the standing posture while facing and maintaining the Qibla direction will be valid. The Salaat does not have to be repeated. If you are unable to perform Salaat in the bus with those two conditions, standing and Qiblah, then perform Salaat on the seat and thereafter repeat the Salaat.

and Allah Ta’ala Knows Best

Mufti Ebrahim Desai

This answer was collected from Askimam.org, which is operated under the supervision of Mufti Ebrahim Desai from South Africa.

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These things are some of the biggest obstacles to prayer

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Many of us may have a desire to pray on a daily basis, but often we fail and it can be discouraging.

What ends up happening is that we give up the struggle and stop praying. It isn’t because of any outside pressure, but is primarily because of our own failures.

The Catechism of the Catholic Church points this out in its section on prayer:

Finally, our battle has to confront what we experience as  failure in prayer : discouragement during periods of dryness ; sadness that, because we have “great possessions,” we have not given all to the Lord; disappointment over not being heard according to our own will; wounded pride , stiffened by the indignity that is ours as sinners; our resistance to the idea that prayer is a free and unmerited gift; and so forth. CCC 2728

Do any of those failures resonate with you?

Typically it is easy to pray when everything goes well and we feel joy and happiness every time we pray.

However, those experiences are normally rare and often we may never or rarely feel joy when we pray.

In place of joy we may feel emptiness or even abandonment during prayer. We may think that God isn’t there and doesn’t even listen to our prayers.

It is tempting to conclude, as the Catechism writes, “ What good does it do to pray? ” (CCC 2728)

We may throw up our hands and stop trying to pray, thinking that it does nothing and has no benefit for us during this difficult life on earth.

This is another reason why prayer is called a “ spiritual battle ,” as we have to actively fight against the many negative experiences we may feel.

The Catechism says, “To overcome these obstacles, we must battle to gain humility, trust, and perseverance ” (CCC 2728).

If we are honest with ourselves and with God, we are more likely to succeed in maintaining a prayer life. We can recognize our own faults and failings and rely on the grace of God.

God is never to blame for a difficult prayer life, though he may allow it so that our hearts can be transformed. We are the ones who need to change in order to be brought into a deeper relationship with Christ.

The next time you find it difficult to pray, turn to God and pray simply, “Jesus, I trust in you.” We may not know why we are experiencing dryness during prayer, but the key is to trust in God and let him transform our hearts.

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A Prayer for Positivity from Morning to Night - Your Daily Prayer - April 11

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A Prayer for Positivity from Morning to Night By Laura Bailey

“I am not saying this because I am in need, for I have learned to be content whatever the circumstances.” - Philippians 4:11 NIV

One of my favorite quotations is from Henry Ford, who famously said, "If you think you can or if you think you can't, either way, you're right.” I remember the first time I saw these words, waiting outside my high school guidance counselor’s office. A poster with this quotation hung on the wall next to a picture of a cat gripping a ledge with the words, “hang in there,” in bold print at the top. At the time, the two posters seemed oddly placed beside each other. Henry Ford believed that how we think about ourselves and our abilities significantly impacts outcomes. He was a man who firmly stood by the belief that success starts with a positive attitude. And by earthly measure, Ford was quite successful. So, I agree with his assumption about the power of positivity. 

Twenty years have passed since high school, and with more life experience, I see why the counselor placed those pictures together. While a cheerful disposition is always an asset, it is especially needed when facing challenges or difficulties. It is easy to be happy to look for the good when things are going well. However, persevering, remaining faithful, and enthusiastic under challenging circumstances are much more difficult.

Paul, the writer of Philippians, knew a thing or two about being in less-than-favorable situations. At the time of his writing to the church of Philippi, Paul was in a Roman prison, uncertain of his fate. Yet, in the middle of immense persecution and trials, he could find godly contentment. Contentment isn’t dependent on our circumstances; as the dictionary defines it, it is a continual state of happiness or satisfaction, a mindset.

We often think people are naturally born as “positive Pollys” or “negative Nancys,” while we tend to lean one way or the other; contentment takes practice; it is a learned behavior. Every one of us has a choice in how we will react to the hard things we face. We receive a less-than-comforting diagnosis. We come home to find that our spouse lost their job. We get a call that our child got in trouble at school and is being sent home. We hear that our friend said some unkind words about us. 

Yes, there are so many painful things that we will experience in this life. Finding contentment and focusing on the positive doesn’t erase the realities of our pain, hurt, and suffering. But when we choose to set our hopes on the Lord, to focus on His promises of deliverance and eternal hope through Christ Jesus, we can experience true contentment in all circumstances when life is easy and hard.

Let’s pray: Heavenly Father, thank you for how you bring blessings to Your Children. We often neglect to acknowledge all the ways you provide for us, coming to you only when we have a need or desire to relieve our present suffering. But, Father, we know that You are the author of creation and that all that we have comes from You. Help us to start each day with thanksgiving and praise, humbling surrendering our times, talents, and lives to do Your will. God, many people are experiencing deep suffering, who are in the depths of despair, overcome with grief, or just feel hopeless. We ask that the Holy Spirit brings them comfort, that they feel Your presence. Lord, help us be sensitive to those in need and obediently answer the call to help others when we feel the Spirit leading us to action. What a glorious gift You bestow on Your Children to be co-laborers with You, the hands and feet of Jesus in the world. Help us learn to be content in all circumstances, giving You alone the Glory. Help us in our weakness, help us put on the mindset of Christ and Lord; we ask that in All things we rejoice always! In Jesus’ name, Amen.

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