You can move the daytime prayers to the evening. Prayer of a traveler (detailed analysis). The procedure for performing transferred prayers and their ratibats

27.06.2020

Prayer of a traveler

In order for a person to be allowed to shorten and combine prayers, safar is first necessary, except in some cases for combining prayer (for example, combining due to rain.

Also, in addition to this, the following conditions are necessary to reduce the prayer:

1. The intention to reduce when entering this prayer and the presence of such an intention throughout the prayer (that is, in prayer, the intention should not change). Therefore, if a person changes his mind about shortening the prayer or hesitates in doing so, then he should perform this prayer in full in four rak'ahs;

2. You can not follow even for a moment the imam, who performs the usual unabridged prayer. If the one who performs an abbreviated prayer follows in his prayer the one who performs a regular one, he is also obliged to perform a prayer without shortening it;

3. The path must continue until he completes his prayer. If the ship of the one who shortens the prayer lands at the final stop, then he should perform the prayer in full.

As a result, if a person goes on the appropriate path - safar, he can reduce the four-rakah prayer to two rak'ahs. To do this, he makes the appropriate intention: "I intend to perform fard dinner prayer by reducing it, Allahu Akbar." Having entered into prayer with such an intention, he performs two rak'ahs. And he must finish this prayer before he reaches the final destination or makes the intention to stay at this place for four days.

The traveler, as well as reduce, has the right to combine paired prayers. The afternoon (zuhr) prayer is allowed to be combined with the afternoon (asr) prayer. Also, the evening (Maghrib) prayer can be combined with the night (Isha) prayer. There are two types of combination - combination with the transfer of the next prayer to a timely one (for example, asr to zuhr) and combination in which the previous prayer was postponed for the next one (for example, zuhr to asr).

Just like for abbreviation, the first condition for both categories is safar so. Further, for each type of combination of prayer, there are also conditions;

To combine prayer with the transfer of the next prayer to a timely one, the following conditions must be met:

1. Intention - to endure this prayer when entering the first prayer;

2. Performing a timely prayer first. Therefore, if Asr prayer is transferred to Zuhr prayer, then Zuhr prayer should be performed first.

3. Both prayers must be performed in a row, without a break, but a short pause between them does not harm.

In a word, a person transfers the afternoon prayer to the time of the lunch prayer. When the time for the afternoon prayer comes, he makes the intention: “I intend to perform the fard of the afternoon prayer, transferring the afternoon prayer to him, Allahu Akbar”, after completing this prayer, he gets up and makes the intention of the afternoon prayer: “I intend to perform the fard of the afternoon prayer , transferring it to the dinner prayer, Allahu Akbar. Thus, the traveler performs both lunch and afternoon prayers during the dinner prayer. You can also perform the evening and night prayers, transferring the night prayer to the time of the evening prayer.

If, having performed a prayer in this way, a person completes his safar, he is not obliged to redo this prayer, even if he reaches the time of the second prayer.

And in order to combine prayer with the transfer of the previous one to the time of the next, the following conditions are necessary:

1. It is necessary to intend to postpone the first prayer for the next one. The intention should be at the time of the first prayer. For example, when the evening prayer time comes, the traveler intends to move the evening prayer to the time of the night prayer. He must make such an intention until the time for the night prayer comes.

2. The path must continue until the second prayer is completed.

As a result, when the time for the evening prayer comes, a person intends to postpone the evening prayer for the time of the night prayer. When the time of the night prayer comes, the person begins the evening prayer with the intention: "I intend to perform the fard of the evening prayer, transferring it to the night prayer, Allahu Akbar." After the end of the evening prayer, he performs the night prayer with the intention: “I intend to perform the fard of the night prayer [transferring the evening prayer to him], Allahu Akbar.” So he performs both night and evening prayers within the time of night prayer. However, you should know that, transferring the previous prayer to the next, you can first perform any of the prayers, but it is advisable to follow the order and perform the evening or lunch first. We gave an example of how the evening prayer is performed first, and then the night prayer. And you can do it first at night, and then at night.

Above, we have given the conditions for reducing and combining prayers separately. It is important to know that it is allowed to shorten prayer separately, and it is not necessary to combine it at the same time, and it is also possible to combine prayers without shortening them or one of them. It is also allowed to combine and shorten prayers at the same time. That is, to perform lunch and afternoon prayers for two rak'ahs, combining them. It is also allowed to perform the evening prayer of three rak'ahs, combining with it the night prayer of two rak'ahs.

A person who is on the way (in safar) with the conditions listed above also has the right not to observe the obligatory fast. But despite the fact that he has such a right, he is still strongly recommended to observe the fast on the way, so that the fast is observed in a timely manner. This is especially true of the obligatory fasting in the month of Ramadan.

This article contains: Muslim prayer on the way - information is taken from all corners of the world, the electronic network and spiritual people.

Muslim prayer is designed to connect a person with God and help him in business. A believing Muslim must not only lead a righteous life, but also know the prayers that will always help him. There are special prayers to improve the state of affairs in work, in trade, and in study. It is desirable to repeat all these prayers as often as possible. Their texts exist in Arabic and Russian, you can use the option that is more convenient.

In order to attract good luck and financial prosperity into your life with the help of prayer, it is recommended to prepare in this way:

Do not eat meat and sweets for a week. Eat only bread and water. This helps to strengthen the spiritual capabilities of a person.
Every day you need to read suras from the Koran. It is advisable to repeat them at least 10 times a day.
Wash yourself thoroughly before touching the book of prayers.

The prayer itself to attract money is said once a day. After its completion, it is advised to go out into the street and distribute a certain amount of coins to the poor. You need to read such a text of the prayer.

“O happiness, I turn to you, in the name of Allah, the Merciful! Be the master of my house. Be the patron of my family, protect it from troubles and hardships. Be my Sun, give me joy. Create heaven on earth for me. Come to my house, we are waiting for you!”

To attract money to your home, you can also read such a prayer. She has great power.

“In the name of Allah, the Ruler of all things. O Great Allah, protect me from the accursed Shaitan. Give me refuge from grief and anxiety, give me strength, help me overcome debt bondage and humiliation from people. Take me away from what is forbidden. Give me what is required by law. Show me Your mercy and free me from those desires that You do not send.

Women read special conspiracies: “O Great Allah, grant us your mercy. Grant us wealth and prosperity. May all my loved ones be healthy. May all who bring joy to our home be happy. May my husband and master have a good job that will bring us prosperity.”

Many adherents of Islam are interested in prayers that help increase sales and improve their business. To improve trading, it is recommended to adhere to the following rules:

Be pious. The merchant must follow the rules of Islam: fast, pray, zakat, etc.
Honesty. It is impossible to deceive buyers, only in this case Allah will send prosperity.
You need to start work early in the morning. This is the most effective way to fulfill desires. The Prophet Muhammad recited such a prayer: "Great Allah, give me blessings in the morning."
A person must be submissive to fate and humbly accept everything that Allah gives him.
It is necessary to give alms to people who need it. Allah loves generous people.
You need to sell products that benefit people. There is more grace in them.
It is forbidden to envy those believers who are doing well in trade. Prayers should be offered for their prosperity.

Subject to all these rules, a Muslim has a chance to count on the fact that his prayer will be heard by the Almighty. Here are the texts of prayers that are recommended to be said to increase success in trading:

“What Allah willed. There is no power except with Allah."
“O Allah, Great Lord! Repay our debts for us and lead us out of poverty!”
“O One! O Great! I call you through Muhammad - your prophet! I ask you, my Lord, give food to me and my family, give me a good inheritance, with which I can pay off debts, improve things.

Many students and schoolchildren are worried about their academic performance, they are worried that they will not be able to pass exams. But for a believing Muslim, everything is possible, and with the right mood and reading the necessary prayers, he will certainly pass everything perfectly. Before the exam, you need to remain calm. The main purpose of learning is to earn the pleasure of Allah and serve the glory of Islam .

To help in learning, such duas for good luck in business help:

“O Great Allah. Take me out of the darkness of ignorance and give me the light of understanding. Be merciful to me and open to me the light of understanding.”
“O Allah, do not let me go astray or let someone else lead me astray. Don't let me spread ignorance or be ignorant myself. O Allah, increase my knowledge and protect me from useless knowledge. I seek refuge with you from the ignorant who condemn those who know and those who want to learn.

With the help of these prayers, it is possible to prepare your mind for a better perception of the new and improve your memory. But at the same time, you need to study hard and prepare for exams.

Upon entering the classroom, the student must say a short prayer: "Bismillah-ar-Rahman-ar-Rahim."

If difficult questions come across, then you need to pray to Allah so that He will enlighten and give understanding of what to answer. It is forbidden to try to deceive Allah and find answers dishonestly.

If you ask Allah for help sincerely, then it will surely come. Allah sends great blessings to those who believe in him.

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But how do you rejuvenate them? Plastic surgery? I learned - not less than 5 thousand dollars. Hardware procedures - photorejuvenation, gas-liquid peeling, radiolifting, laser facelift? A little more affordable - the course costs 1.5-2 thousand dollars. And when to find the time for all this? Yes, it's still expensive. Especially now. So I chose a different way for myself.

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Sunnah traveler's prayer: how to shorten, combine prayers; who is considered a traveller, etc.

Many of the Muslims work either on a rotational basis or often go on business trips. And here there are problems with prayer. How to pray while traveling? Many, not knowing the answer to this question, simply stop doing prayer. But this is not correct. For those who are on the road, there are rules for performing prayers, according to which the traveler must shorten prayers.

“When you wander the earth, then there will be no sin on you if you shorten some of the prayers, if you are afraid of temptation from the disbelievers. Verily, unbelievers are your open enemies." (Sura An-Nisa verse 101)

What prayers should a traveler shorten?

Only fard prayers, consisting of 4 rak'ahs, are reduced. These are Zuhr, Asr and Isha prayers. These prayers should be done in 2 rak'ahs, just like Fajr is done. Fajr and Maghrib, as well as Witr prayers are read in full.

Ibn Abbas reported: “By the mouth of your Prophet of Allah (peace and blessings of Allaah be upon him) he commanded you to perform four rak'ahs at home, two rak'ahs when traveling, and one rak'ah when in a state of fear”(Muslim).

It is reported that Anas, may Allah Almighty be pleased with him, also said : "We went on a trip from Medina to Mecca with the Messenger of Allah, peace and blessings of Allah be upon him, and he performed prayers of two rak'ats until we returned to Medina"(Al-Bukhari and Muslim)

Hanafi scholars believe that the reduction of prayers is obligatory. Shia scholars believe that if the distance is sufficient, then it is preferable to reduce, but if a person is not sure that all conditions are met, then it is better not to reduce.

The distance from which it is allowed to shorten prayers.

If the path is more than 81 kilometers, then this distance is considered a safar. And the person who overcomes this distance is called Musafir. But if a person travels to another area and the distance to the final destination is less than 81 kilometers, then this path is not considered a safar and prayers cannot be shortened. Anas, may Allah Almighty be pleased with him, said:

“We went on a trip from Medina to Mecca with the Messenger of Allah, peace and blessings of Allah be upon him, and he performed prayers of two rak'ats until we returned to Medina.”( al-Bukhari and Muslim).

Who is considered a traveler (musafir)?

A person who left his home on business or on a trip or to visit relatives and his path to the final destination will be more than 81 kilometers will be considered a traveler (musafir). This distance is only one way. If a Muslim decided to go to a neighboring city and the city is only 50 km away, then only the way there is considered, and not 100 km back and forth. Therefore, a person making such a trip is not considered a Musafir.

From what moment should a traveler shorten prayers?

Namaz can be reduced as soon as they left the borders of their settlement. And many scientists are of the opinion that these boundaries can be determined by road signs. Although, other scientists believe that all buildings following the settlement should end.

Is it possible to combine prayers on the Musafira road?

Another important question: “How to pray while traveling? Merge or not? Scholars of different madhhabs disagree on this issue.

Shia scholars believe that it is possible to combine Zuhr prayer and Asr, as well as Maghreb and Esha. At the same time, depending on the ability to move Zuhr to Asr prayer and vice versa, but observe the sequence of prayer. You can do the same with Maghreb and Esha prayer. They quote the following hadith

With the words of Ibn ‘Abbas (may Allah be pleased with them both ): “While on the road, the Messenger of Allah (peace and blessings of Allah be upon him) always combined the noon prayer with the afternoon, and the sunset prayer with the evening”(Al-Bukhari).

Hanafi scholars believe that it is impossible to combine prayers, but it is possible to postpone namz for the end of time, and the second one to be performed at the very beginning of its time. This is mentioned in the hadiths. One of these hadiths narrates the words of Ibn Mas'ud (radiallahu anhu ): “The Messenger of Allah (peace and blessings of Allah be upon him) combined two prayers while on the road. He united Maghrib and Isha, delaying Maghrib until the moment when there was very little time left before the end of the time allotted for him, and performed Isha immediately after the start of his time.(“Musannaf Ibn Abi Shaiba”, 2:458)

How many days can I shorten prayers while traveling?

Scholars of all madhhabs agree that if a person is going to return home, but does not know how many days his trip will last, then he shortens prayers.

Hanafi scholars believe that if a person stops for a period of 15 days or less, then he performs the Musafir prayer, if the number of days is more than 15, then prayers are performed completely.

Shafi scholars believe that staying for 4 days, not counting the road, you need to shorten prayers. Beyond this period, prayers cannot be shortened.

Some scientists believe that due to their profession, pilots, machinists, conductors, drivers, etc. are on a journey all the time and must shorten their prayers. But it is better to check with the imam of your mosque on this issue. Since other scholars believe that it is impossible to shorten prayers for such people.

How to read namaz on a train, on a ship or on an airplane.

“The Messenger of Allah (peace and blessings of Allaah be upon him) was once asked how to pray on a ship and he said: “Pray standing on it if you are not afraid of drowning” ( 87 Al-Bazzar (68), ad-Darakutni, Abdul Ghani al-Maqdisi in as-Sunan (82/2). Al-Hakim pointed out the authenticity of the hadith, and al-Dhahabi agreed with him.

If the journey takes place in your car, then it is better to stop it and read the prayer in accordance with all the rules, performing all the actions of the prayer. If it is public transport, train, plane, ship, then perform prayer in accordance with the possibilities. It is possible to stand - prayer is done standing, no - then sitting and, if possible, turning towards the Kaaba (if it is possible to determine its direction).

Namaz on the way

General provisions

If a person leaves home for another settlement or locality, the distance to which is more than 90 km (approximately), then he is considered a “traveler” (musafir) and has the right to: combine the second prayer with the third and the fourth with the fifth; not observe the obligatory fast (uraza) with the subsequent obligatory replenishment of the missed days; not attend Friday sermon; not to perform Friday prayers, etc. United prayers are performed during one common period of time: from the beginning of the time of the second prayer to the end of the time of the third, and from the beginning of the time of the fourth until the end of the time of the fifth prayer. As for timeliness, the traveler can perform prayers at the time set for them, that is, without combining the second with the third and the fourth with the fifth, or at the junction of times.

In addition, those prayers that consist of four rak'yaats are reduced to two, that is, the prayers of Zuhr, 'Asr and 'Isha'. It is possible to shorten and combine prayers only after leaving the city (settlement).

The traveler uses the canonical facilitation of ritual practice until he decides on the date of his return and until there is a chance to leave the place of temporary residence at any time, even if months pass in such an expectation.

There are several opinions among theologians regarding the possibility of taking advantage of relief in the case when the one who set off on the journey initially knows the dates of his return.

Theologians of the Hanafi madhhab state: “A person from the very first day ceases to enjoy the relief of a traveler if he arrives at his destination and intends to stay there for fifteen or more days. If a traveler (musafir) intends to stay for less than fifteen days, then he enjoys all the canonical reliefs. As one of the arguments, they cite the words of Ibn ‘Abbas and Ibn ‘Umar: “If you enter a city (village), being a traveler (musafir), and have the intention to stay there for fifteen days, then you must perform prayers in full. If you do not know about the time of departure from this area, then [as long as you are in a state of ignorance] read the prayers in an abbreviated form.

Shafi scholars believe that “if a traveler is going to stay in any place for four days, then he performs prayers in full, and if less than four days, he shortens them and enjoys relief. The day of arrival and the day of departure are not taken into account.

The absence of clear instructions on this issue in the Sunnah of the Prophet led to the emergence of different opinions among theologians, based not on direct, but on indirect arguments from the prophetic Tradition.

Namaz on the way - to reduce or not?

Note that the reduction from four fard rak'yaats to two is justified by the Qur'anic text, a reliable Sunnah and the absolute agreement of scientists (ijma').

Is it obligatory for a traveler to shorten these prayers-prayers? Does he have the right to independently choose the most acceptable for himself (reduce to two or perform all four rak'yaats)? Answering this question, Muslim scholars focused on various authentic hadiths, as a result of which the following opinions appeared:

1. Be sure to cut. This is what the Hanafi theologians say. Among the arguments in favor of just such a practical approach, they cite a reliable hadith from ‘Aisha: “Prayer-namaz was at first obligatory in two rak’yaats. For the traveler, it remained at two, but as for the place of permanent residence, it was supplemented to four. A similar hadeeth was narrated by Ibn ‘Abbas.

2. Scholars of the Shafi'i madhhab say that shortening prayers on the way is permissible. A person himself can choose the most acceptable for himself, but it is better to reduce it to two than to complete it in full. It is the reduction to two that is the priority, for the reason that the Prophet, as well as the righteous caliphs, being travelers, always shortened the four rak'ah prayers.

Sunnah prayers on the way

The great scholar, Imam al-Nawawi, said: “Indeed, the opinions of theologians agreed that additional prayers performed at will (nafila) are desirable (mustahab) both on ordinary days and on the way. However, regarding the desirability of reading those Sunnah prayers that accompany the obligatory daily fards (ravatib), opinions differed. So, Ibn ‘Umar and some other scholars did not commit them. However, Imam ash-Shafi'i and b about Most of the scholars expressed their opinion about the desirability of their commission (mustahab). They argue this by the fact that the Prophet Muhammad (peace and blessings of Allaah be upon him) repeatedly performed sunnah prayers accompanying fard (rawatib) on the way. As a second argument, these scholars cite a comparison with the free additional prayers of the sunnah (nafila): if the opinion is unanimous regarding their desirability (as mentioned earlier), then the accompanying prayers (ravatib) should all the more remain desirable.

In the collections of hadiths of Imams al-Bukhari and Muslim, there is a hadith of Ibn ‘Umar, in which he says: “I accompanied the Messenger of God. On the way, he (peace and blessings of Allaah be upon him) always performed no more than two rak'ahs. Abu Bakr, ‘Umar, ‘Uthman did the same.

Imam al-Nawawi said the following regarding the last hadith: “Perhaps the Prophet (peace and blessings of Allah be upon him) performed the accompanying rakiats of the sunnah (rawatib) in his tent, which is why Ibn ‘Umar did not see this. It is also possible that the Prophet sometimes did not do them in order to indicate the permissibility of not doing them on the way.

The theologians of the Hanafi madhhab believe that “a traveler, in respect of whom canonical reliefs are valid, can perform sunnah prayers (ravatib) if he is in an environment of safety and tranquility (that is, he is not on the road, but stopped somewhere for a while, during which uses canonically lightened norms). Otherwise, he does not perform them (desirability is annulled by the difficulties of the path, difficulties, etc.)”.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 2. S. 321.

There. pp. 349–351.

For more information, see the resource Uniting Prayers in Difficult Situations.

If you move around the Earth [travel], then there is no sin on you in shortening prayer, if you are afraid [of evil or harm] from the godless” (see: Holy Quran, 4:101). The companion of the Prophet, Caliph ‘Umar, was asked: “The verse says:“ if you are afraid [of evil or harm] from the godless, but now there are no such fears. So what about shortening prayers while traveling?” ‘Umar replied: “I was also worried about this issue, I asked the Prophet, and he replied:“ This [reduction of prayers] is alms from the Lord. Accept His alms [that is, when traveling, shorten your prayers, regardless of whether there is danger on the road or not] ”(hadith from Ya'la ibn Umayya; St. H. Muslim, at-Tirmizi, Ibn Maja, etc.) . It is also authentically known that “the prophet Muhammad (peace and blessings of Allaah be upon him) did not read more than two rak’yaats of prayer [four rak’yaat prayers reduced to two] while traveling” (hadith from Ibn 'Umar; St. H. al-Bukhari and Muslim) . See, for example: Ash-Shavkyani M. Neyl al-avtar. T. 3. S. 212, Hadiths No. 1154, 1155.

See, for example: Al-Kyasani A. Badai‘u as-sonai‘ fi tartibi ash-sharai‘. T. 1. S. 467; Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. T. 2. S. 121; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 2. S. 324.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. T. 2. S. 325.

See, for example: Al-Kyasani A. Badai‘u as-sonai‘ fi tartibi ash-sharai‘. T. 1. S. 481.

See, for example: Majduddin A. Al-ihtiyar li ta‘lil al-mukhtar. T. 1. S. 80; al-Kyasani A. Badai‘u as-sonai‘ fi tartibi ash-sharai‘. T. 1. S. 483.

See, for example: Al-Khatib ash-Shirbiniy Sh. Mugni al-mukhtaj [Enriching the needy]. In 6 volumes. Egypt: al-Maktaba at-tavfiqiya, [b. G.]. T. 1. S. 488, 489.

See: Al-‘Aini B. ‘Umda al-kari sharh sahih al-bukhari [Support of the reader. Commentary on the collection of hadiths of al-Bukhari]. In 25 vols. Beirut: al-Kutub al-‘ilmiyyah, 2001, vol. 4, p. 77, hadith no. 350; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari [Discovery by the Creator (for a person in understanding the new) through comments on the set of hadiths of al-Bukhari]. In vol. 18 Beirut: al-Kutub al-‘ilmiya, 2000. Vol. 2. S. 611, Hadith No. 350.

See: An-Naisaburi M. Sahih Muslim [Code of Hadith of Imam Muslim]. Riyadh: al-Afkyar ad-davliya, 1998. S. 272, hadith No. 687.

See, for example: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 348, 349; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 2. S. 1371.

With the exception of the fourth obligatory prayer (Maghrib). In all cases, it is performed in three rak'yaats, as mentioned in other authentic hadiths. See, for example: Al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 4. S. 77.

See: Al-‘Aini B. ‘Umda al-qari sharh sahih al-bukhari. T. 7. S. 209, hadith No. 1102; al-‘Askalyani A. Fath al-bari bi sharh sahih al-bukhari. T. 3. S. 734, hadith No. 1102; An-Naisaburi M. Sahih Muslim. S. 273, Hadith No. 689.

See: Az-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 8 vols. T. 2. S. 349; al-Zuhayli V. Al-fiqh al-islami wa adillatuh. In 11 vols. T. 2. S. 1372.

See: Amin M. (known as Ibn ‘Abidin). Radd al-mukhtar. T. 2. S. 131.

If we talk about fasting, then for a traveler who has the opportunity to fast, according to all Muslim scholars, the priority is precisely its observance. Confirmation of this is the text of the Holy Quran: “But if you fast [for example, a traveler who is not hindered by fasting on the way], this is the best for you, if you only knew!” (see: Holy Quran, 2:184).

Namaz can be shortened by performing two instead of four rak'ahs. Lunch, afternoon and night prayers are reduced, but evening and morning prayers are not reduced. When entering into prayer, in the intention to perform prayer, the word “reducing” is also added. In order to be allowed to shorten the prayer, the path must be at least 92 km. If a traveler prays after a non-traveller or after a traveler who does not intend to shorten his prayer, then he cannot shorten his prayer. If the journey exceeds 138 km, then it is preferable to shorten the prayer than to perform it completely.

Transfer of prayer.

You can transfer the lunch prayer to the afternoon prayer (back), as well as the afternoon prayer to the lunch prayer (forward). You can also transfer the evening to the night and vice versa. You cannot combine evening and afternoon prayers with each other. Also, night and morning do not combine and vice versa, morning for lunch and vice versa.

If the lunch prayer is transferred to the afternoon prayer (that is, back), then when the lunch prayer comes, you need to make an intention with your heart to transfer this prayer to the afternoon prayer. If, without such an intention, the time for the afternoon prayer comes, then it (lunch) is considered to be missed.

When performing both prayers in the afternoon, you need to make an intention in this way: I intend to perform the lunch fard prayer, moving it to the afternoon prayer. After salam, they stand up, read the iqamah and pronounce the intention: I intend to perform the obligatory afternoon fard prayer. Together with the transfer, prayers can be reduced. But when entering into each prayer, the word is also added to the intention "reducing". For example: I intend to perform the lunch prayer with the transfer to the afternoon, shortening. Then they perform two rak'ahs of the lunch prayer, after the salam they perform the iqamah and the intention: I intend to perform the afternoon fard prayer, combining it with the lunch prayer, shortening it. Then they perform two rak'ahs and leave the prayer with salam. The same order is preserved when transferring the evening prayer to night or from night to evening.

If the prayer is carried forward, i.e. from the afternoon to lunch and the night to evening, then, in addition to the fact that the path must be lawful and long, three conditions are necessary:

1) With the intention of the first prayer, one must have the intention to perform, combining, and the second prayer.

2) Between both prayers, only iqamah is read, and, without being distracted, they quickly enter the second prayer.

3) The front prayer is performed first, and the next prayer is performed second, that is, first lunch, then afternoon (or evening, then night).

If at least one of these three conditions is missing, then the transfer of prayer forward is not allowed. When transferring prayers back, i.e. lunch for the afternoon or evening for the night, one condition is necessary. Before the end of the first prayer, you need to make an intention with your heart to postpone the prayer. There are no other conditions.

When combining both prayers, it is advisable to first call for prayer (azan), then perform ratibats (performed before prayer), and then read iqamah separately for both. Between both prayers there should be no other conversations, except for the iqamah.

Many say that when leaving the house they did not make an intention for the path and therefore it is impossible to shorten and postpone prayers. This is not in the Sharia. When you leave your home, you don't have to make a special intention to get out on the road. It is enough if the traveler has determined the place where he is going, and the travel distance is at least 92 km.

In order to be able to transfer and reduce prayers, you need to leave the boundaries of your village (city). After arriving in a village (city), it is also impossible to shorten prayers. The path must be longer than 92 km, and in one direction. For example, if you go to a city located at a distance of 50 km and return back, then this trip does not count and you cannot shorten and postpone prayers.

If, upon arrival at some settlement, the traveler becomes aware that, not counting the day of arrival and departure, he must stay here for four days, then the journey ends here, and from that moment he cannot shorten and postpone prayers. But if there are three days left, then these three days can also be reduced. Then, if he wants to go further, you need to find out the distance from this city to the place where he is going (i.e., 92 km is enough).

If there is enough, then from the outskirts of this city he can shorten and postpone prayers, but if not, then it is impossible. Also, if a traveler spends time in this city or village, waiting for a solution to the issue, then before the expiration of 18 days, he can postpone and shorten prayers according to the madhhab of Imam ash-Shafi'i (may Allah be pleased with him).

Performing sunnat prayers by a traveler

Some people say that sunnah prayers cannot be performed on the way. In their justification, they cite the fact that for obligatory prayers there is permission to shorten, but what, they say, is the point of performing sunnats, creating difficulties for yourself.

Each sunnat prayer has a certain reward, and if possible, and if this does not make it difficult for us, then why miss the reward, referring to the fact that we are on the way? Moreover, according to Shariah, so that we perform sunnah prayers, great reliefs are made.

A traveler can perform sunnat prayers while in transport, on the move. If possible, entering and ending prayer, you should turn to the Kaaba, and if it is impossible, then you do it as you can. The car is driving, and you are praying. You need to rely on the hadith, and not make decisions on your own.

In a hadith narrated by Bukhari (may Allah be pleased with him) it is said: “The Prophet r performed sunnah prayers, sitting on a camel, where he turned around, prayed there, and when it was necessary to perform fard prayer, he got off (dismounted) from the camel” (“Ithaf-ul ssadatil muttakin”, vol. 7, p. 522).

Imams of all madhhabs allow to perform sunnat prayers on the way, whether it be ratibat or other sunnats (“Rahmatul ummat, Hamim Mizanu Sha’rani”, vol. 1 p. 65).

Imam al-Ghazali (may Allah be pleased with him) writes: “Due to the fact that you are on the road, you should not miss sunnah prayers. Because the reward that he will miss because of not committing sunnats is greater than that which he received from the journey ”(“ Ihyau-ulyumiddin, vol. 2, 376).

But one cannot be zealous in Sunnat prayers if everyone is waiting for him. Another thing is if the whole group performs all sunnats. Those who perform should try, if possible, to perform Sunnah prayers while the companions are distracted by something else or are preparing for prayer. And if it doesn’t work out that way, then you need to make them by car while driving.

The procedure for performing transferred prayers and their ratibats.

1) If the lunch prayer is transferred to the afternoon prayer and vice versa, then the azan is first announced, then four rak'ahs of the sunnat-ratibat of the lunch prayer (two rak'ahs each), after which they read the iqamat and perform the lunch fard, and then read the iqamat, perform the afternoon prayer, then perform the ratibat of the lunch prayer, four rak'ahs - two each, then the afternoon prayer - four rak'ahs - two each.

2) If the evening prayer is transferred to the night prayer or vice versa, the azan is announced first, then the iqamat is read and the evening prayer-farz is read, then the iqamat is read and the night farz prayer is performed, then the ratibat of the evening prayer (two rak'ahs) is performed, then six rak'ahs of the avvabin prayer ( two each), then two rak'ahs of the night prayer, then three, five, seven, nine or eleven witr rak'ahs (two rak'ahs and at the end one odd rak'ah). Here there is no difference between shifting the prayer forward or backward (“Ithaf”, v. 7, p. 518-519).

If the afternoon prayer is transferred to the afternoon prayer, it is permissible to perform the sunnats of the afternoon prayer during the afternoon prayer, and it is also possible to postpone the performance of the ratibats of the afternoon prayer until its time. You can also do it when transferring the night prayer to the evening one.

It is also desirable for a traveler to perform not only ratibat prayers, but also other sunnats, such as zuha, tahhajjud, avvabin, vitra and others. These prayers are also allowed to be performed while sitting in a car.

Etiquette.

Etiquettes and prayers (dua) of preparation for the path, the path itself, abbreviations and transfers of prayers can be used not only on the way to the Hajj and back. These rules are common to all permitted travel, subject to certain conditions. It is advisable for travelers to have a mirror, scissors, a comb and a sivak with them. Nowadays, you need to have a compass and a map with you to determine the side of the Qibla. You also need to know the location of the Qibla in the countries you are passing through. Because if you have to perform prayer where there is no mosque and they performed prayer not in the direction of the Kaaba, then these people will be a great sin for not having studied the methods for determining the Kaaba.

What prayers should a traveler shorten?

Imaml abu Hanifa believed that the reduction is obligatory, and Imams Malik, Shafi'i and Ahmad said that it is better to reduce, but that it is possible to perform a prayer without reduction.

Argument of Abu Hanifa: It is narrated from Ya "la ibn Umayyah that he asked Umar ibnul-Khattab about the verse: "It will not be a sin if you shorten some of the prayers if you are afraid of temptation from the disbelievers" - "We are safe now ?!", to which Umar ibnul-Khattab, may Allah be pleased with him, answered him: "I, just like you, was surprised at this and asked the prophet, peace and blessings of Allah be upon him, to which he replied:" This is the sadaka that he gave Allah is for you, so accept this sadaqah (gift)" ". (Muslim, 686)

The distance from which it is allowed to shorten prayers

Who is considered a traveler (musafir)

From what moment should a traveler shorten prayers

Is it possible to combine prayers on the road musafira

Another important question: “How to pray while traveling? Merge or not? Scholars of different madhhabs disagree on this issue.

Some scholars believe that it is possible to combine Zuhr prayer and Asr, as well as Maghreb and Esha. At the same time, depending on the ability to move Zuhr to Asr prayer and vice versa, but observe the sequence of prayer. You can do the same with Maghreb and Esha prayer. They quote the following hadith

Hanafi scholars believe that it is impossible to combine prayers, but it is possible to postpone namz for the end of time, and the second one to be performed at the very beginning of its time. This is mentioned in the hadiths. One of these hadiths conveys the words of Ibn Mas "ud (radiallahu anhu ): “The Messenger of Allah (peace and blessings of Allah be upon him) combined two prayers while on the road. He united Maghrib and Isha, delaying Maghrib until the moment when there was very little time left before the end of the time allotted for him, and performed Isha immediately after the start of his time.(“Musannaf Ibn Abi Shaiba”, 2:458)

How many days can you shorten prayers while traveling

Scholars of all madhhabs agree that if a person is going to return home, but does not know how many days his trip will last, then he shortens prayers.

Hanafi scholars believe that if a person stops for a period of 15 days or less, then he performs the Musafir prayer, if the number of days is more than 15, then prayers are performed completely.

Shafi scholars believe that staying for 4 days, not counting the road, you need to shorten prayers. Beyond this period, prayers cannot be shortened.

How to read namaz on a train, on a ship or on an airplane

Prayer five times a day is a duty and a matter of conscience for every Muslim. But, in life there are situations when a believer misses prayer unintentionally or forcedly. People who converted to Islam often ask questions about what to do if I miss prayers, is it possible to make up for prayer, how to do it right? Most reputable Islamic theologians confirm the need to make up for prayer missed for a valid Sharia reason. In some cases, believers may skip prayer and not make up for it, and there will be no sin on them.

To get started, we suggest you watch a video on the topic “Missed prayers (kaza)”:

Is it possible to postpone or skip prayer?

To transfer prayer to another time of day intentionally (consciously) without a good reason is unacceptable and is considered a sin. If the time for prayer has come, but the believer does not have the opportunity to perform it immediately, he prays as soon as he can. Such situations sometimes happen on the way, at a doctor's appointment, at work, on the street, if there is no mosque nearby or a person needs ablution, but there is nowhere to do it.

The believer must perform the next prayer in the appropriate period of time (before the next one). Allah Almighty ﷻ has determined the time for worship, “Verily, prayer is prescribed for the believers at a certain time” (an-Nasai 4: 103). For this, the following conditions must be met:

he is not physically limited;
is in the right place;
nothing threatens his life;
people dependent on his actions (sick, old people, children) are safe;
his body and clothes are not defiled, or it is possible to perform a ritual bath, change clothes.

In what cases can you skip prayer?

during hostilities;
during natural disasters, snowfalls, rains;
if necessary, help a woman in labor or save another person;
on my way;
if a person inadvertently forgot or overslept;
when a Muslim is surrounded by infidels;
due to illness.

Jaber's testimony:

“Omar ibn al-Khattab, on the day of the battle at the Moat, after sunset, said: “O Messenger of Allah, as soon as I prayed Asr, the sun began to set.” To which the Prophet Muhammad ﷺ replied: “By Allah, I have not yet prayed Asr.” After that, they, together with the Prophet Muhammad, performed Asr after sunset, and then Maghrib. (al-Bukhari 598, Muslim 209).

The Prophet Muhammad ﷺ, answering the question of the believers, is there a sin on them when they wake up the night prayer, said the following:

“Verily, there is no intentional bad deed done in a dream. Man consciously sins only when he is awake. Whoever has forgotten or overslept, his atonement will be the performance of a prayer as soon as he remembers it ”(Muslim 1/477).

During any journey or in case of danger, it is allowed to shorten the prayer. This is what Allah says in the Surah of the Woman. Also, there is no sin on the one who, under compulsion, missed the prayer:

“When you wander the earth, then there will be no sin on you if you shorten some of the prayers, if you are afraid of temptation from the disbelievers. Verily, the unbelievers are your open enemies." (An-Nisa, verse 101 out of 176).

A bonded person has an excuse before the Almighty if he misses prayer due to compulsion. There is no disagreement among scholars on this issue. (Al-Majmu 3/67).

When should two prayers be combined?

on the road;
during the Hajj on the day of Arafah.

Islamic scholars have come to an agreement that on long journeys or hikes over a distance of more than 80 km, they combine zuhoor and asr, and maghrib and isha. Instead of four rak'ahs of each, only two are performed. Their decision is based on the hadiths of Jaber: the prophet Muhammad ﷺ during the hajj on Mount Arafat “He prayed zuhoor and then asr”, and in the Muzdalifa valley “He prayed maghrib and isha, with two rak'ahs, and nothing in between” (Muslim).

It is permissible to perform prayers both before the next time (takdim, which means early in translation), and after (taakhir, which means after the deadline).

How to make up for a missed prayer?

If a Muslim forcedly or accidentally missed a prayer, he must make up for it by performing a kaza-namaz after the next prayer at any allowed time. Islamic scholars agreed that missed prayers should be made up while maintaining their sequence. (al-Mugni 1/607, Naylul-autar 2/36). It is forbidden to pray during sunrise, when the sun is at its zenith, and at sunset. Reimbursement of prayers in the wrong order due to ignorance should not be corrected, because ignorance is an excuse. This opinion was held by Sheikh al-Islam Ibn Taymiyyah. (al-Insaf 1/445) and other scholars.

Replenishment rules

if a person missed the morning prayer unintentionally, he performs it immediately after waking up, but only after sunrise;
if a believer comes to the mosque during the call to the next prayer, he joins the worshipers and first performs the prayer, the time of which has come, and after it the kaza;
if a person prays alone, first he performs a qaza prayer, and then the next one;
when there is little time left to read the prayers in the correct sequence, you must first do the prayer, the time of which is coming to an end, so as not to miss it;
if all prayers are forced to be missed, except for the last one, the believer performs all five in turn until the end of the time of the last night prayer (isha);
if five prayers are missed per day, you can make up for them the next day by reading namaz and kaza in turn;
the missed isha is made up immediately after waking up, before the morning prayer.

Is a person who missed a prayer for no reason obliged to make up for it?

Most scholars believed that Muslims are obliged to make up prayers missed without a reason permitted by Sharia. However, this opinion is not supported by arguments from the Qur'an and Sunnah. Many of the first Islamic scholars, and later followers, believed that prayers missed without a legitimate reason were not made up. Instead, a Muslim should repent of his sin and return to the timely daily ritual.

Companions Omar ibn al-Khattab, Saad ibn Abu Waqqas, Ibn Mas'ud, Salman al-Farisi spoke about this. Imam Ibn Khazim said:

“We are not aware that any of the Companions argued with them.” (al-Muhalla 2/235).

Sheikh al-Islam Ibn Taimiya said:

“There is no instruction to make up the prayer for the one who missed it without a legitimate reason, and this prayer is invalid.” The believer should read more additional prayers.”

In what situations is it not necessary to make up for a missed prayer?

There is no need to make up for prayers, the reasons for missing which are as follows:

being unconscious due to illness or possession by jinn;
days of menstruation, childbirth and the postpartum period in women;
prayers missed during the life before the adoption of Islam.

The following hadith is considered authentic:

“The adoption of Islam cleanses from the sins committed earlier” (Ahmad 4/198).

How to pray for people with poor health?

Sick people who are physically unable to perform traditional prayer are allowed to pray mentally, sitting facing the Qibla. If a person’s condition is so difficult that he cannot even sit, the prayer is read lying down, the ritual is performed mentally. You can read information about the sequences of actions during prayer in the article "How to do prayer".

You can move the daytime prayers to the evening. Prayer of a traveler (detailed analysis). The procedure for performing transferred prayers and their ratibats

And some secrets.

Sunnah traveler's prayer: how to shorten, combine prayers; who is considered a traveller, etc.

What prayers should a traveler shorten?

The distance from which it is allowed to shorten prayers.

Who is considered a traveler (musafir)?

From what moment should a traveler shorten prayers?

Is it possible to combine prayers on the Musafira road?

How many days can I shorten prayers while traveling?

How to read namaz on a train, on a ship or on an airplane.

Namaz on the way

General provisions

Namaz on the way - to reduce or not?

Sunnah prayers on the way

Transfer of prayer.

The procedure for performing transferred prayers and their ratibats.

Etiquette.

What prayers should a traveler shorten?

The distance from which it is allowed to shorten prayers

Who is considered a traveler (musafir)

From what moment should a traveler shorten prayers

Is it possible to combine prayers on the road musafira

How many days can you shorten prayers while traveling

How to read namaz on a train, on a ship or on an airplane

Is it possible to postpone or skip prayer?

In what cases can you skip prayer?

When should two prayers be combined?

How to make up for a missed prayer?

Replenishment rules

Is a person who missed a prayer for no reason obliged to make up for it?

In what situations is it not necessary to make up for a missed prayer?

How to pray for people with poor health?

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