Answered by Shaykh Yūsuf Badāt
Question:
How do we perform ṣalāh (ritual prayers) during Ḥajj and ʿUmrah, shortened and combined or complete?
Answer:
In the sacred journey, pilgrims are usually at the blessed lands for a short period of time. This usually entails the rules of prayer during travel.
Shortening Ritual Prayers
During travel one is to shorten the four unit farḍ (mandatory) prayers to two. Shortening the prayers in this manner is wājib (necessary) according to the Ḥanafī school and sunnah muʾakkadah (an emphasised prophetic practice) according to other schools or jurisprudence.
“And when you travel throughout the land, there is no blame upon you for shortening the prayer.” (Qurʾān 4:101)
Ibn ʿOmar (may Allāh be pleased with him) said, “I accompanied the Prophet (peace and blessings upon him) in travel, he never exceeded two units of prayer. Abū Bakr, ʿOmar and ʿOthmān (may Allāh be pleased with them) also did the same.” (Bukhārī, Muslim)
There is an opinion in the Shāfʿīe and Ḥanbalī schools that the traveler may opt to offer the complete four, despite being in journey. Although this is not preferred. (See: Kitāb Fiqh ʿAlā Al-Madhāhib Al-Arbaʿah, Iʿilā Al-Sunan)
Conditions to Shorten Ritual Prayers
The conditions for one to shorten prayers due to travel are as follows:
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One must intend and also travel a distance of at least 77 km going to the destination away from home.
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One must stay at the destination for less than 15 days (4 days according to Shāfʿīe, Mālikī and Ḥanbalī schools). Otherwise, shortening would not be permitted.
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The Shāfʿīe and Ḥanbalī schools stipulate that shortening of prayers are only applicable if the journey is for a positive purpose and not a journey to commit sin or evil. The Ḥanafī and Mālikī schools state that the traveler will shorten prayers regardless of the purpose and or objective of the journey. (See: Kitāb Fiqh ʿAlā Al-Madhāhib Al-Arbaʿah)
Joining Prayers
During travel, apart from shortening, one may also combine two prayers, meaning Dhuhr and ʿAṣr and or joining Maghrib and ʿEshā together. Combining can take place in two forms. Taqdīm/ Haqīqatan and or Taʾkhīr/ Ṣuratan.
Taqdīm/ Haqīqatan refers to performing two prayers in one ṣalāh timing. For example, Dhuhr and ʿAṣr are offered in Dhuhr time. Taʾkhīr/ Ṣuratan refers to offering the first prayer delayed to its final moments and then praying the next prayer in its beginning time. Scholars of the Shāfʿīe, Mālikī and Ḥanbalī schools are of the view that both forms of combining are permitted during travel.
Imams Ibn Sirīn, Ḥasan, Nakhaʿī and Abū Ḥanīfah (may Allāh’s mercy be with them) state that combining two prayers during one ṣalāh timing is only permitted in ʿArafah and Muzdalifah. As for travel, one is to combine using the Jamʾ Taʾkhīr/ Ṣuratan method. (See: Al-Muḥīṭ Al-Burhānī, Al-Mughnī, Iʿilā Al-Sunan)
“The Prophet (peace and blessings upon him) would offer prayers at their fixed timing except in Muzdalifah and ʿArafah.” (Nasaʾī, Āthār Al-Sunan)
“In travel, the Prophet (peace and blessings upon him) would perform Dhuhr delayed and ʿAṣr early, [he would also] delay Maghrib and expedite ʿEshā.” (Ṭaḥāwī)
Praying Behind the Local Resident Imam
Shortening and or combining prayers during travel will take place when performing ritual mandatory prayers individually or together with a congregation of travellers. However, when one is offering prayers in congregation behind a local resident imam, one will perform full prayers with the imam. (Iʿilā Al-Sunan)
“Mūsā bin Salamah (may Allāh be pleased with him) says, “We were with Ibn ʿAbbās (a resident) in Makkah. I said, “When we are with you in prayer, we offer the four [with you]. When we are praying individually we pray two.” IbnʿAbbās said, “That is the sunnah (prophetic way).”” (Al-Talkhīṣ Al-Ḥabīr, Musnad Aḥmad)
Optional Sunnah and Nafl Prayers During Travel
One should note that there is no shortening in sunnah and nafl (optional) units of prayer. During travel, if one has time, one may perform the optional sunnah and nafl prayers.
It is reported the Prophet (peace and blessings upon him) performed optional prayers during travel before Fajr and Dhuhr, as well as after Maghrib. (See: Bukhārī, Trimidhī)
Prayers on a Flight
Every effort should be made to plan prayer where one fulfills all requirements of the ṣalāh, including facing the qiblah and standing. If one is scheduled on such a flight where a prayer or more cannot be offered on time before departing nor after landing, due to the entire prayer timing being on flight, then one should pray on board. One must find a suitable place on the flight where one can stand and face the qibla. If for some reason, there is no possibility what so ever to stand and pray fulfilling the requirements of ritual prayer, one may pray on their seat gesturing the rukūʾ (bowing) and sujūd (prostration). This would be the method of praying in such a circumstance, even if the direction is not towards qibla. This is due to the necessity, otherwise this is not permitted in general circumstances for mandatory [farḍh] ritual prayers.
“Be dutiful to the Almighty as much as possible.” (Qurʿān: 64:16)
“When I instruct you to any ritual act, execute it to the best of your ability.” (Ṣaḥīḥ Muslim)
“Perform prayer standing, if you are unable, then sitting, if you are unable then on your side.” (Bukhārī, Nasaʾī)
Ibn ʿOmar (may Allāh be pleased with him) said, “The Prophet (peace and blessings upon him) was asked about ritual prayer on a ship. He replied, “Perform prayer on it, in a standing position as long as you do not fear collapsing [and drowning].” (Mustadrak, Jāmiʾ Al-Saghīr)
Yaʾlā bin Murrah (may Allāh’s mercy be with him) reports from his grandfather who was on a journey once with the Prophet (peace and blessings upon him). The time for mandatory prayer was near to expiry during a heavy storm that caused floods and excessive wetness. Everyone performed the prayers with the Prophet (peace and blessings upon him) by the means of gestures making the prostration more declined than the bowing. Everyone remained on their conveyances. (See: Tirmidhī)
And Allāh Knows Best
