Shortening [Al-Qasr] the prayer.. Salat
Obviously, this is a [Fiqh] issue..
To start with, we can say that Allah, Almighty has decreed that Salat must be done and He prepared great rewards for those who are doing it..
Allah, Almighty, said..
and at that time.. the believer were on their way to Makkah..
Before the Treaty of Hudaibiya..
Our Lord said:
"And when you travel throughout the land,"
"there is no blame upon you for shortening from the prayer,"
"[especially] if you fear that those who disbelieve may disrupt [or attack] you."
"Indeed, the disbelievers are ever to you a clear enemy."
our Lord is saying, when you [Darabtum].. travel throughout the land,
The word [Al-Darbo] originally it means to paste..
and also it is used variably..
the usage of the word.. other meanings..
one of these is..
to travel..
our Lord said: "And when you travel[Darabtum] throughout the land," travel= [Safrtum]
The Arabs say that the word travel is called; Safaran, because it exposes the true nature of men, [Tusfer= expose].
The prophet, SAW, as we know, he had traveled two kinds of travels..
a travel for Jihad..
or a travel for Hajj or for Umrah.
Our Lord said: "And when you travel throughout the land,"
i.e. You were to travel..
"there is no blame [Junaah] upon you "
The creature who has two limbs, each limb is called [Junaah]= wing
Allah said to Moese: "And draw in your arm[Janahaka] close to you [as prevention] from fear,"
So, an arm is called [Janah]
"And draw in your arm[Janahaka] close to you [as prevention] from fear,"
i.e. insert your hand under your clothes or put it close to your heart to relax in peace..
"And lower to them the wing [Janaha]of humility out of mercy"
Out of kindness..
he extends his wings[ Janahah]..
from both sides.. this is obvious..
What is the origin of the word [Janah]?
the word, indicates deviation..
and if you adopt one side leaving the other..
then you will show a kind of deviation..
Allah said: "And if they incline[Janahu] to peace, then incline[Fajnah] to it [also]"
Linguistically, this means..
if they deviate to the side of peace..
then you must incline to it with them.. to peace..
So, the word [Janah] indicates that the person is deviating from the main stream.. the way..
from the right road.. the truth.. the straight path..
and he is not in the middle between the two wings.. not moderate..
Our Lord said: "there is no blame[Junahan] upon you.."
But, this gives the impression that; shortening Salat[Al-Qasr], is not a big deal..
i.e. from the verse we feel that to complete Salat is a priority..
because, Allah only said, there is no blame upon you!
But, this is not the case!
we have two evidences..
Why?
First..
This verse from Qur'an..
was revealed upon the best of the creations, SAW..
and he is the most knowledgeable about what does the verse denote..!
and it wasn't narrated.. ever..
that the prophet, SAW, has completed all his Salats, while traveling.. at all
meaning; a Salat that Allah has decreed to be done in short [Qasran].
All the time, he, SAW, used to pray the quadruple Salat in short [Qasran].
from this, we understand that..
the purpose is not merely about eliminating the blame.. for shortening Salat..
This is the first evidence.. the second one is..
about this matter..
That..
Allah, Almighty, said: "And when you travel throughout the land, there is no blame upon you for shortening from the prayer, "
that was like a permission from Him, Almighty..
and on the same act, Allah likes His permissions [Ruqsah ] to be accepted.. as well as, His command [Azemah] to be obeyed. [Fiqh of; Ruqsah and Azemah]
This is a bounty [Sadaqah ] that Allah has given to us..
and we must take His Sadaqah..
and accept it..
These were the two clear evidences..
to explain that the verse doesn't indicate that the permission is just to remove the blame..
Actually, the Maliki Madhab, considers shortening of Salat [Qasr] is Sunnah that must be done[ Muakadah].
what is the difference, of being Sunnah Muakadah?
this means that if the person, while traveling, he was to chose between..
to pray alone or with a group [Jamah], behind an Imam who is not a traveler..
he is to pray alone.
because, if he prays behind that Imam he will perform the Salat complete, without shortening [ Qasr].
and so, he won't apply the sunnah that is Muakdah.. confirmed.
Is this clear now?
We said that was the saying of Maliki Maddhab..
But, most of the scholars consider Qasr as permitted.. [Mubaah]
The point is..
"And when you travel throughout the land, there is no blame upon you for shortening.. "
He didn't say for shortening Salat..
But He said, for shortening from Salat..
the word; from [Min]..
linguistically, it has many uses.. it explains.. it indicates a part of a whole.. etc.
But.. here..
it has two possible meanings..
two indications..
the first one is that..
Shortening [Qasr] is not for all types of Salats..
We have five Salats that are Fard.. decreed..
Dhuhr is a quadruple Salat that can be shortened.. to two Raka'at
Asr is a quadruple Salat that can be shortened.. to two Raka'at..
Isha is a quadruple Salat that can be shortened.. to two Raka'at
So, we are left with Maghrib Salat.. and Fajr Salat, they remain as they are..
So, in the verse: "there is no blame upon you for shortening [Min] the prayer.. "
The word; [Min] means part of a whole..
if we consider all the five Salats are the whole.
this was one meaning..
We can also interpret.. understand..
the word; from [Min] Salat..
is about a part of each Salat..
When.. when is that..
when there is.. fear!
when there is fear, then the Qasr is not by praying less numbers of Raka'at..
but it is now by changing the way of Salat..
the method..
the whole method of Salat will change..
Our Lord said: "there is no blame upon you for shortening from the prayer.."
So, Allah has mentioned here the first prerequisite.. which is traveling..
But then He said:
" [especially] if you fear that those who disbelieve may disrupt [or attack] you. "
So, here we have another condition which is the fear..
Yal Ibn Umayyah has asked Umar Ibn Al-Khattab:
'Allah said..
there is no blame upon you for shortening from the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you.
So, how are we going to do Qasr as we are in peace now?!'.
i.e. there is no fear now!
Then Umar, may Allah be pleased with him, answered him:
'I also had the same inquiry as yours..
and I've asked the prophet, SAW, about it..
he said to me; it is a Sadaqah that Allah has favored you with it.
And who would be arrogant to refuse or reject a Sadaqah that Allah has granted him..
and His mercy upon us, is greater than our mercy upon ourselves.. exalted His remembrance.'
Our Lord said:
" there is no blame upon you for shortening from the prayer,"
"[especially] if you fear that those who disbelieve may disrupt [or attack] you." fear that they may cause you adversity[ Fitnah]
meaning here; is by killing you.
because the verse about fear comes afterwards
"And when you are among them and lead them in prayer.. "
then Allah said:
"Indeed, the disbelievers are ever to you a clear enemy."
So, in the verse, in general, we find how great is the bounty of Allah, Almighty..
and how easy is this Deen.
This verse is about shortening Salat..Qasr.. but it didn't mention joining of Salats..Jam'a
As concerns joining of Salats.. Jam'a, we've learned about this from the prophet, SAW..
He, SAW, has practiced that..
And the prophet, SAW, has joined Salats while he was in the city of Madinah, and when he was outside it
but mostly he has joined Salats, outside Madinah..
and it was narrated that he did one joining of Salats at Madinah..
Ibn Abbas said that the prophet, SAW has joined Salats at Madinah not because of being sick or due to raining..
So, as he joined while he was in Madinah, then joining only while traveling is not a must..
and as he joined Salats and he wasn't ill.. i.e. there was no personal excuse for joining..
and as it wasn't raining.. i.e there wasn't a general excuse..
They asked Ibn Abbas; why did he do that?
he said, he wanted not to embarrass his Ummah..
The real scholar is the one who understands the Deen.. the Sunnah.. the Qur'an..
who understands the Hadith about the messenger of Allah, SAW
then he applies what he has understood.. with wisdom, upon the reality..
then he can give his recomendations.. Fatwa
in a way that it will make people embrace Deen..
without making them exceed their limits to do the wrong things..
or to follow the steps of Satans..
And this Mufti..
this speaker..
this narrator..
this scholar..
.. must know that; he is just a person who conveys the laws.. Sharia
he is not involved in the process of making Sharia.. at all!
"And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah . "
Back to our verse..
Our Lord said:
"And when you travel throughout the land, there is no blame upon you for shortening from the prayer, "
" [especially] if you fear that those who disbelieve may disrupt [or attack] you. "
"Indeed, the disbelievers are ever to you a clear enemy."
We've said that this verse was revealed when the prophet, SAW, was at Al-Hudaibiyah..
After the Muslims have prayed Dhuhr..
the army of the disbelievers from Quraysh, under the command of Khalid, they've made a plan..
to attack the Muslims when they start to pray Asr Salat..
So, they waited..
But..
this verse was revealed.. and the verse after it..
and so, the plan was ruined
The verse of Fear, has caused failure of the plan of the disbelievers..
Now, when we read this Hadith, we understand the Figh that it has explained..
we can convey the message and the rule in it..
But, we should look also for other lessons in this .. things that influence hearts..
Here, we see Khalid ready with his sword.. waiting for the Muslims to start their Salat, to kill them..
And, then after few months.. some days and nights..
he became a believer.. himself..
Allah says: "Allah guides to His light whom He wills."
So, he has changed to the reverse..
from the person who was chasing Muslims with his sword..
waiting for them to put their heads on the ground in Sujood, so as to kill them..
Then, he became one of them, doing Sujood!
Other points that often people ask about are..
Let's consider this case..
An Imam at Salah, and he is not a traveler, but a traveler was praying behind him..
How should the traveler pray behind him?
All the scholars [Al-Jumhoor].. agree that the traveler..
He must complete the Salat as the Imam does, as narrated at the Hadith of Ibn Abbas.. and this is the authenticated Sunnah..
Some scholars said that it is enough that he prays two Raka'a only..
Because according to the Hadith he is only required to do two Raka'at..
I'm talking about the Salats with four Raka'at
That was one point..
But, what I prefer, and Allah knows the best, is to consider other issues..
So, if he began the Salat with the Imam, from its beginning..
then, it is better for him to complete the Salat with the Imam..
Because, leaving the Salat at the middle of it is not suitable, the heart won't feel comfortable..
leaving other people while still praying!
But, If he began praying with the Imam after the second Rak'ah..
i.e. the Imam is left with two Raka'at
and the traveler began his Salat with them at that time..
then the traveler can finish his Salat with the Imam at the same time..
this way, he didn't leave them praying..
and at the same time he prayed two Raka'at..
and he is not supposed to pray more than that, being a traveler.
according to the Hadith of Ibn Umar:
'I've prayed with the prophet, SAW, and with Abu-Bakr and Umar..
and Uthman, we were traveling..
they didn't pray more than two Rata'at.'
Allah didn't command us to do more than two Raka'at at these situations..
I believe.. most probably.. that this matter..
.. is better to be implemented..
And Allah knows the best.
In such matters..
people are not supposed to be stressed upon nor to be blamed..
and the person who is asking for an advice [Fatwa], he follows the point of view of his Advisor [Mufti], in religion
and every explanation given here, was also given by great scholars..
The point is that, the person must fear Allah in his heart..
and definitely, he knows how to fear Allah..
he has asked the opinion of the scholar whom he trusts his knowledge and his Deen.. and he gave him the advice..
So, you can't force him to accept an opinion that is yours..
or to make him do as you think it is the best..
as long as..
he already has taken the opinion of a knowledgeable scholar..
a benevolent scholar.. with good merits
after all, by command, he is not to do more than that..
Allah, honored His remembrance said:
"So ask the people of the message[ Al-Dhikr] if you do not know."
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