₦airaland Forum

Jazakumlah khaer sheikh

AbuUbayy1:
*Today is Yawm Al-Jumu'ah (Friday) 3rd of Sha'aban 1439Hijriyyah*
03-08-1439AH
20-04-2018CE
.
#TeamSultan

AsSalaamalaykum warahmatuLlaah wabarakatuh

AlBaqir, what is your stand? because our evidences were so cleared.

AlBaqir:
# First, as you can read islamqa.info submissions, there is absolutely no direct ayah (verse of the Qur'an) or exclusive saying of Nabi that ruled cigarette smoking haram. The website only present her own ijtihaad. Therefore, it is very wrong to rule it as HARAM.

Interestingly, there are other Muslim scholars that ruled it Makrooh (what should be avoided but if done, its not haram). This is more correct.


# Second, Qur'an is very clear in its ruling on "khamr - intoxicant" to be HARAM. Therefore, anything that affects intellect whereby one loses his senses, its consumption becomes HARAM. This is never a case for cigarette smoking.


# Third, islamqa.info trying to rule on the fact that cigarette smoking could be dangerous to one's health is not a genuine justifications at all. For a fact, there are lots of things like fat, sugar etc that could also be dangerous to one health yet they are never haram.

* Smoking, sugar, fat etc could be specifically ruled "haram" for some individuals (whose health cannot or no longer support it) but never in general.

* Truly some people's health get deteriorated as a result of smoking while some have no problem with it health wise. I have an uncle of 80+ years, a retired soldier; and he started smoking in his early 20s. He's still very active today.


# Again, cigarette smoking is not and cannot be ruled Haraam. Ruling it Makrooh is more to the truth. Interestingly, Arab-Muslim world is among most rated in cigarette smoking. Lebanon take the lead in Arab world. Follow by Kuwait and Saudi Arabia, then Iraq. Really, cigarette smoking is one habit that should be discourage in our society.

What is your business Paito. Mind your family. Nothing concerns you even if he marries 70 wives. May you tell her the address of your mountain to come. All thses stupid pastors need to be arrested. They may even arrange hire killer in the name of truth prophecy accomplishments. I have known for long Nigeria is not a good country. How will you prophecies death on someone

All thses stupid pastors need to be arrested. They may even arrange hire killer in the name of truth prophecy accomplishments. I have known for long Nigeria is not a good country. How will you prophecies death on someone

Sujud Sahwi (Prostration of Forgetfulness): QABLI AND BA'DI

• There are differences between a pillar and an obligatory part of salat.

• Pillar, if omitted intentionally or mistakenly, it cannot be waived it must be done while obligatory, if omitted mistakenly, it can be corrected by sujud sahwi. Al-Sharh al-Mumti’, 3/315, Al-Sharh al Mumti’, 3/323, al-Mughni, 1/658, Majmu’ Fataawa Ibn Baaz, 11/277, Sharh al-Mumti’, 3/374.

• The pillars of Salat are: standing during obligatory prayers if one is able to do so; the opening takbir (saying “Allahu akbar”); reciting al-Fatihah; ruku’ (bowing); rising from bowing; standing up straight after ruku’; sujud (prostration), rising from prostration; sitting between the two prostrations; the final tashahhud; sitting to recite the final tashahhud and the two salams; the two salaams; being at ease in each of these physical pillars; and, doing the pillars in the order. Q2:238, Q22:77, Bukhari 378, 756, 828, 831, 1115, 1117, Muslim 41, 394, 411, 498, Abu Daud 61, 821, 939, Tirmidhi 3, 369,371, Mugni 2/571, Nisai 3/223, Ibn Maja 1231, Fatih bari 2/585, Majmu’ fatawah 23/235, Irwah 301, 319, Tahdhibu Sunan 1/49, Mudawinah 1/66, Al Ummu, Al Awsat 3/101, Maratibl Ijma’ 26. A pillar cannot be waived, whether one omits it deliberately or by mistake, rather it must be done. Ibn ‘Abideen 1/297, 318, Ad Dasukiy 1/239, 279, Kishaful Qina’ 1/385,402

• The obligatory parts of Salat are: takbirs other than the opening takbir; saying after the opening takbir du’aa’ al-istiftaah (opening du’aa’); seeking refuge with Allah; saying Bismillaah; saying Ameen; saying “Sami’a Allaahu liman hamidah (Allah hears those who praise Him) and saying “Rabbana wa laka’l-hamd (Our Lord, to You be praise)” for the imam, for the one who is praying and the congregation; saying “Subhaana rabbiy al-‘azeem (Glory be to my Lord Almighty)” once when bowing; saying “Subhaana rabbiy al-a’laa (Glory be to my Lord most High)” once when prostrating; the first tashahhud; and, sitting for the first tashahhud. Bukhari 289,689,631,722, 795, Muslim 392, 404, 409, Sharh Mumta’ 3/432, Ibn ‘Abideen 1/334, Ad Dasukiy 1/243, Kishaful Qina’ 1/348, Mugni 1/165, Mawaibul Jaleel 1/525, Al Insaf 2/115, al Mahali 3/260. An obligatory part is waived if one forgets, and it can be compensated for by doing the prostration of forgetfulness (sujud al-sahw). And remember, Jurists differed on the number of obligatory parts as explained in the previous part.

• Deliberate adding or omitting part of Salat invalidate salat.

• The prostration of forgetfulness in prayer is generally prescribed for three reasons: doing something extra; omitting something; and, being uncertain of number of rak’ahs he has prayed.

• Qabli is the two sujuds we make before Tesleem, it is caused by reduction of obligatory part by mistake. Example: He omitted first tashahud while praying Salatul Magrib, instead to sit down for the tashahud in the second rakah he mistakenly stand up. No problem he will proceed, after last tashahud he will make two sujuds (Prostrations) before Tesleem – that is Qabli.

• Ba’di is the two sujuds we make after Tesleem, it is caused by addition of obligatory part by mistake. Example: In Salatu ‘Isha, he mistakenly sat down in the third rakah (thinking it is the last raka), after the tashahud he remember it is third rakah not the last rakah. He need to stand up for the last rakah and he will say tesleem and make two sujuds (Prostrations) after tesleem (ba’di) because he has added to the number of sittings and tashahud in one Salat. al-Bukhari, 482; Muslim, 573, al-Bukhari, 4040; Muslim, 572.

• In the case of uncertainty, when one doubts the number of rak’ahs he has prayed, but he thinks one of the two is more likely, he should act upon what he is more certain of, and complete the prayer on that basis, then say the salaam and do the prostration of forgetfulness (ba’di). When he doubts the number of rak’ahs, and neither number seems more likely to him, he should act upon the lower number, because that is more certain and the higher number is doubtful, and he should complete the prayer based on the lower number, then do two prostrations for forgetfulness before the salaam (Qabli). Fataawa al-Shaykh Muhammad al-‘Uthaymeen, 1/425, Majmu’ Fataawa al-Shaykh, 14/14-16

• He omits the first tashahud and remember after rising up to the third rak’ah, he needs to continue (returning to the point of tashahud is not the sunnah) and qabli is applied.

• He omits one of the pillars and remember before reaching the same point in the following rak’ah he has to go back and do it, and continue from there… then ba’di is applied. Example: He recites Al fatiah in the second rak’ah and remember that he has not make rukuu’ in the previous rak’ah. Then he has to go back to make that rukuu’ and continue from that rukuu’ of the first rak’ah and ba’di is applied.

• If a pillar omitted is remembered after reaching the same point in the following rak’ah, then no need of going back, that rak’ah has to be cancelled and continue from there and ba’di is applied. Example: He has recited Suratul fatiah in the second rak’ah and remember that he has not recite Suratul fatiah in the first rak’ah, then no need of going back, he has to cancel the first rak’ah and take that second rak’ah as first rak’ah and ba’di is applied.

• If Imam mistakenly pray five rak’ahs instead of four rak’ahs, the latecomer should count an extra rak’ah done with the imam as part of his rak’ah. Majmu’ Fataawa Ibn ‘Uthaymeen, 14/20.

• No evidence for tashahud after qabli and ba’di, just say tasleem. (al-Mughni, 2/431, 432), (Sharh Muslim, 5/71).

• Prostration of forgetfulness (Qabli and Ba’di) are to be made up later even one has spoken or left the mosque according to most evidenced opinion. And if the time that has passed is long, some jurists concluded that it has to be made up while other disagreed, but to be on the safe side – it is better to do it. al-Insaaf (2/154) Al-Ikhtiyaaraat al-Fiqhiyyah, p. 94, Al-Rawd al-Murabba’ Sharh Zaad, al-Mustaqna’ (2/461), Al-Sharh al-Mumti’ (3/537)

• The dhikr to be said in sujud sahwi is what is normally said in other sujuds of Salat. Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 6/443, Al-Nawawi said in al-Majmu’ (4/72), Asna al-Mataalib (1/195), Mughni al-Muhtaaj (1/439), al-Talkhees (2/12)

• Sujud sahwi also applied to nafilah (voluntary salat) don’t ignore it. Muslim, 402, Majmu’ Fataawa Ibn ‘Uthaymeen, 14/68, Kitaab Sujud al-Sahw fi Daw’ al-Kitaab wa’l-Sunnah al-Muttaharah by Shaykh ‘Abd-Allaah al-Tayyaar.

Please read more: Sujud Sahwi and Al-Sharh al-Mumti’ by Sheik Uthaymeen, Sahih Fiqhi Sunnah etc.

http://fiqhclass.org/index.php/2017/05/09/as-salat-part-10/


May Allah grant us understanding of His religion.

Reflect a Culture of Kind Consideration

So let us avoid argumentation, harbor no hate and rather be more loving. Wise ones have said; “imbue yourselves with the qualities of Allah”. The qualities of the Divine and those characteristics pleasing to the Divine are indeed the best qualities to imbibe and to nurture. Allah is al-Wadūd /Most Loving and a believer should imbibe these qualities and manifest it at a human level. It is in this spirit that our beloved Prophet (pbuh) advised; The Prophet said, The peak of reasoning after accepting faith in the Divine is being affectionate towards people, and doing good to others, irrespective of their being pious or sinful. [Bayhaqi]



Finally,

Take heed of the lessons of Shaban
Our learned admonish us;

قد مضى شهر رجب، ودخل شعبان، وفاز من فاز بالتقرب والاستعداد في رجب لرمضان، ودخل شعبان والناس عنه غافلة

Rajab has passed and Shaban has entered; successful are those who successfully prepared themselves with proximity to Allah in Rajab for Ramadān; but now that Shaban has entered, people are heedless/neglectful.

On the night of Nisf Shaban, leading to the special month of Ramadan; let us acknowledge that the right thing to do is always the best thing to do. Let us do all forms of good with the best of intentions; and avoid any form of evil in all of its dimensions. Realize that our deeds are evaluated and that we will be held accountable. Let us not be argumentative and hateful, let us rather be loving and compassionate. In keeping with the name of Shaban, the ever increasing, May Allah increase us in goodness and heed the Prophetic advice (as documented by Tibrani); “Do not engage in any act unless it is good; do not say anything unless it is beneficial.”

As extracted from:
http://www.islamicity.org/10209/shaban-time-avoidance-headlessness/

Three things we gather from authentic hadīth regarding Nisf Shaban

1. There is definitely a significance to the night as the Prophet particularly mentioned it. Little wonder that among the many great scholars who have emphasized the significance of Nisf Shaban include Imām al-Shāfi’, Imām al-Awzā’i, Imām Suyuti, Imām ibn Taymiyah (in his Majmoo’ al-Fatāwa ibn Taymiyah and Iqtidā' al-sirāt al-mustaqim ) and Imām Nawawi.

2. The second point to note is the forgiveness of Allah. We acknowledge the words of the Prophet, “All human beings commit wrong and the best of those who sin are those who repent. [Tirmidhi]. We are thus reminded in the Qur’an…” Ask your Lord to forgive you your sins, and turn towards Him in repentance, for surely, my Lord is a Dispenser of Grace, Most Loving.” [Q 11:88-90]

Therefore, let us all heed the promise and the invitation of the Divine... "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah, for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. [Q 39:53] Besides asking forgiveness, let us also be forgiving; “If you pardon, reconcile and forgive; surely Allah is Most Forgiving, Most Merciful.” [Qur’an 64:14]

3. The third point referred to in the hadith is the warning to neither be mushrik nor mushāHin.

Shirk: We are reminded in surah Luqmān, that “shirk is indeed a tremendous wrong” [Q 31:13] and we are further warned in surah an-Nisā’ that “Allah forgives all sins except shirk, for shirk is a most sinful forgery.” [Q 4:48]

There are basically two categories of shirk:

1. Shirk-ul-Akbar /major shirk, which entails associating or equating anything in any way to Allah.

2. Shirk-ul-Asghar /minor shirk. The Prophet (pbuh) said; “Of the fear I have the most fearful is that you will engage in shirk-ul-asghar.” He was asked what is shirk-ul-asghar, he replied “doing things for show”.[Musnad Ahmed]

Ikhlās/sincerity is thus essential for any action. As the Prophet said “Actions are judged by intentions”. Sincere intention thus supersedes any action, because there could be ostentation or ulterior motives in an outward action. The Prophet thus reminded us that, “Allah does not judge you by your physicality or your appearances; He rather looks at (the sincerity of) your heart and (the goodness of) your deeds. [Muslim] The Prophet also said; “Successful indeed are those who are sincere in faith, whose hearts are pure, whose tongues are truthful, who have inner contentment and whose character is upright.”[Musnad Ahmed]

MushāHin: We are also warned in the hadith not to be of the mushāHin; that is, those who are excessively argumentative and hateful. Allah says in the Qur’an . “Among people there are those whose talks about affairs of the world may impress you, and they call Allah to witness what is in their hearts, yet they are severely argumentative. [Qur’an 2:204]. Prophet Muhammad (pbuh) thus warned, The most disliked of people on the estimation of Allah are those most argumentative. [Bukhari].

Historical Events on the 15th of Sha’bān:


1. The Qiblah or direction for salāh was changed from masjid-ul Aqsa (in Jerusalem) to the "Ka'bah" at Masjid-ul-Harām (in Makkah) two years after hijrah on the 15th of Shaban.

2. There is tradition/hadith documented in the Sunan of ibn Majah and the Musnad of Imam Ahmed bin Hanbal, which is not of the highest degree of authenticity; in which an incident occurred on the 15th night of Shaban in the Prophet’s time while he was in Madinah. The Prophet’s wife, ‘Aishah narrates that she woke up in the middle of the night and found the Prophet away from home. She looked for him and found him at the graveyard and upon being questioned by her, he said that this the night that Allah forgives; hence the name Layla-tul Barā'ah (Night of Forgiveness). Though this incident is reported in a weak tradition; there are undoubtedly authentic ahādith that testify to the significance of Nisf Sha'bān.

Reference to Nisf Sha’bān in authentic narrations
Let us reflect on one such authentic hadith regarding Nisf Sha'bān and consider the lessons we learn from it.

خرَّجه الطبراني في الكبير والأوسط، وصححه الألباني في السلسة الصحيحة، قال فيه نبي الله صلى الله عليه وسلم: «يَطَّلِعُ الله عَزَّ وَجَلَّ عَلَى خَلْقِهِ لَيْلَةَ النِّصْفِ مِنْ شَعْبَانَ، فَيَغْفِرُ لِجَمِيعِ خَلْقِهِ، إِلا لِمُشْرِكٍ أَوْ مُشَاحِنٍ».

The companion Mu‘āth ibn Jabal narrated that the Prophet, (pbuh) said: “On the night of mid-Shaban, Allah looks at His creation and forgives all of them except for the polytheist and the quarrelsome or hateful person." [At-Tabrāni] [Classed as sahih by foremost Salafi hadith scholar, Shaykh Nasiruddin Albani in his Silsilah Al-Sahīhah]

Many are Oblivious of the Value of this month

‘A’ishah, the wife of the Prophet (pbuh) said, “I never saw the Prophet fasting (voluntary) fast more in any other month than that of Shaban. He used to fast throughout the month.” [Al-Bukhāri]When the Prophet was asked why fasted so much in Sha’bān; the Prophet replied; “There is a month between Rajab and Ramadān of which many people are neglectful; it is the month in which deeds are raised (for evaluation) to the Lord of the universe, and I love to be in a state of fasting when my deeds are taken up for evaluation.” [an-Nisā’i]

From this hadith we learn that …

the Prophet fasted consistently in Shaban. The reason for that fast being that deeds are elevated for evaluation,
and the best condition to have one’s deeds evaluated in in a state of fasting.
Here we keep in mind the words of the Prophet pertaining to the special nature of the ‘ibādah of siyām/fasting; “Every deed of a human being is for himself except fasting; it is for me and I will personally reward that”. [al-Bukhāri]

Alhamdulilah, we are now in the Glorious month of Shaaban:

What is Shaaban?

Sha’bān is the eight month of the Islamic lunar calendar; the month that precedes Ramadan. The literal meaning of the word Shaban is something that is successively developing or uninterruptedly increasing. This is a month in which the Prophet incessantly fasted.

Remember, you are liable to die young as a SMOKER.

Smoking also goes against the saying of the Prophet SAWS:

"Your body has a right on you."

There is no disagreement among the physicians and sane people that smoking is harmful for the health of others who inhale the polluted breath of the smoker. Medical research has proven the harmful effects of smoking mothers on their children. The offensive smell caused by smoking is a source of pain to the worshippers of Allah among humans and angels. The angels are offended and suffer from the same things that the human beings suffer from. Allah said (interpretation of the meaning):
"Those who cause harm to believing men and women without any reason do a great sin." (Surat al-Ahzaab, 33:58)

The money that is spent on cigarettes is used on buying a harmful thing and is therefore an extravagance. Allah said (interpretation of the meaning):

"… and do not be extravagant wasters. Those who are extravagant are kinsmen of Satan." (Surat al-Israa' 17:26-27)

Extravagance (in Islam) means spending on something haraam.

Spending money on cigarettes is a waste of resources as well. The Prophet SAWS (peace be upon him) said:

"A person will not be able to move on the Day of Judgment until he is asked about ..... what he owned as to how he spent it."

Considering all that has been presented, it can be clearly seen that smoking is an evil among many others. It is not permissible to indulge in it, or buy and sell it, or even to offer it to others. It is incumbent on a person who is addicted to it that he must make all efforts and get whatever necessary treatment to stop it. If the unbelievers have understood the harm caused by smoking and made laws regarding it, the Muslims should be even more eager to stop it and treat those who are addicted to it.

We ask Allah the Almighty to cure everyone indulging in this evil and help him in giving it up. Allah is the Best Guide to the Right Path.

https://islamqa.info/en/110

Praise be to Allah and peace and blessings be on His Prophet SAWS.

Smoking is one of the things which has caused a lot of problems and harm these days and it has spread like wild fire. Before we discuss this topic in detail, we should know that Allaah the Almighty has divided things in the world into two types, good or permissible (al-tayyibaat, al-halaal) and evil or prohibited (al-khabaa'ith, al-haraam), and there is no third type. Allah says (interpretation of the meaning) in surat al-A'raaf (7:157):

"And He makes good things halaal for them and bad things haraam."

Considering this fact, smoking can either be permissible and good or prohibited and evil.

Thus, we present some of its characteristics and let the person asking the question see himself in which type lies smoking.

There is no disagreement among the physicians and sane people that smoking is harmful for health. It is one of the major causes of lung cancer and other diseases. It is also one of the major causes of death. Since, it is known that the Islamic law prohibits everything that is harmful for a human being. Allah said (interpretation of meaning):
"Do not kill yourself. Allah is Merciful unto you." (Surat al-Nisaa' 4:29)

In addition, His Prophet SAWS (peace be upon him) said:

"There is no harm or causing of harm (in Islaam)." (Arabic "laa darar wa laa diraar"

He SAWS (peace be upon him) also said:

"A person will not be able to move on the Day of Judgment until he is asked about ... his body as to what he engaged it in.

The guy took it as arrow. Who want to die?

Ahlu Bidiha...the people of innovators

The scientific signs in Shaban Fasting

It was scientifically proved that the human body in the first Fasting days began to consume its stored reserves of fats, Proteins and others, to compensate the shortage resulting from reducing food. As a result, some poisons (adrenalin hormone) flow in blood before the body throws them out with the leftovers. That is why the fasting man feels some symptoms like headache, weakness, quick-tempered, bad temper and he may abuses others and that obliges him, sometimes to break his fast.

After few days of fasting, these symptoms disappear when the hormones ratio in blood return to their nature, with Allah’s will.

The voluntary Shaban fasting is considered as training on the obligatory fasting of Ramadan and to remove the fasting hardship in the beginning of Ramadan…Almighty Allah has the best knowledge….

@Sissie can testify to this?

The wisdom of the prophet’s much fast in Shaban:

Osama son of Zaid – may Allah be blessed with them – narrated “I said:...O Messenger of Allah why don’t I see you fast on other months like your fasting in Shaban?!”

The Prophet said “that is a month (Shaban) which people neglect between Rajab and Ramadan. In that month the people deeds are being raised to the Lord of Mankind, so I love that that my deeds are being raised while I’m fasting” [Declared as Hasan by Al-Albani]

«يا رسول الله! لم ارك تصوم شهرا من الشهور ما تصوم من شعبان؟! قال: ذلك شهر يغفل الناس عنه، بين رجب ورمضان، وهو شهر ترفع فيه الأعمال إلى رب العالمين، فأحب أن يرفع عملي، وأنا صائم»


A diagram shows the priority of months as to fasting:

The best Fasting after Ramadan is on the days of the sacred month (Muharram).

Prophet -peace and blessings be upon him- used to fast on Shaban more than any other month.

Regarding fasting, the rest of months are equal except some days which we were recommended to fast them like Arafah, Ashura and six days of Shawal,…etc)


Imam Ibn Rajab -May Allah bestows him his mercy- said about the wisdom of Shaban fasting “as the prophet Muhammad mentioned, whereas Shaban comes between two great months, Rajab (one of sacred months) and Ramadan (fasting month), the people occupied themselves with them and neglected Shaban. Also a lot of people think that fasting reward in Rajab which is a sacred month is better than Shaban fasting, but this isn’t true) [lata’ef-alma’arf book]

Why it is called Shaban?


Shaban is a name of a month (one of the lunar months), it was called with this name because the Arabs were scattering in it searching for water or scattering in wars or because it appears between Rajab and Ramadan (two lunar months).

The prophet’s fast in Shaban: whereas Shaban is considered as a preparation for Ramadan, it’s preferable for Muslim to fast some days in it.

Narrated Aisha: “Allah Apostle used to fast till one would say that: he would never stop fasting! And he would abandon fasting till one would say that: he would never fast! I never saw Allah’s Apostle fasting for a whole month except the month of Ramadan and didn’t see him fasting in any month more than in the month of Shaban”[Bukhari]

«كان رسول الله صلى الله عليه وسلم يصوم حتى نقول لا يفطر، ويفطر حتى نقول لا يصوم، فما رأيت رسول الله صلى الله عليه وسلم استكمل صيام شهر إلا رمضان، وما رأيته أكثر صياما منه في شعبان»

She also narrated “Shaban was the most beloved month to Allah’s Prophet to fast in it till the beginning of Ramadan” [Declared Authentic by Al-Albani]

«كان أحب الشهور إلى رسول الله صلى الله عليه وسلم أن صومه شعبان ثم يصله برمضان»


Ibn Hajar said that: “this Hadith indicates the virtue of fasting in Shaban.” [belogh el maram]


Imam Ibn Rajab (one of Muslims scholars) said: “as to the prophet’s fasting during the year, he used to fast in Shaban more than any other month” [lata’ef el ma’aref]


Imam AlSanany said: “this hadith proves that the prophet -peace and blessings be upon him- was fasting in Shaban more than any other month” [sobol el salam]

In the name of Allah…


Praise be to Allah who has created the place and time.

And peace be upon Muhammad who observed more fasting in Shaban

And peace be upon his family, companions and upon all those who adhered to the Glorious Quran.

The virtues of Shaban are a gift from Allah the Bountiful, the Bestower.

Osama son of Zaid –May Allah be pleased with them- said: I said O messenger of Allah: I didn’t see, you Fasting in any month as saw you do in Shaban?

He -peace and blessings be upon him- said: “That’s a month the people neglect it between Rajab and Ramadan, and in that month- Shaban- the people deeds are raised to the Lord of mankind, so I love to be fasting, while my deeds are raised.”

The Month of Rajab is 26 today; by implication, there are 3 or 4 days to the Glorious of Month of Shaaban. Let me remind you of the virtues of the Month of Shaaban

In summary, these three categories of travelers will observe Salat qasr: A traveler that is proceeding without staying on the journey route; a traveler that does not intend to stay but expects accomplishment of a need; and a traveler that travels to a city but does not have the intention of such stay that will make him not to be on journey (like NYSC orientation camp). However, a traveler that travels to a city other than his own city but intends to stay there, such stay that will make him not to be on journey, will not observe Salat qasr. Sahih fiqhi sunnah, Jami’u liahkami fiqhi sunnah.

* Travellers need to attend Jumu’ah and Eid Salat. Fataawa al-Lajnah al-Daa’imah, 11/140-142

* It is permissible for a traveller to join two Salats (Zuhur and Asr, Magrib and Ishah), wiping over socks for three days and shortening prayers, and not fasting during Ramadan. And it makes no difference whether he travels by land or by sea. Q4:101, al-Bukhari, 1090; Muslim, 685, al-Bukhari, 1081; Muslim, 693Fataawa al-Lajnah al-Daa’imah (8/109, Fataawa al-Lajnah al-Daa’imah (8/155), Majmoo Fataawa wa Maqaalaat Mutanawwi’iah li’l-Shaykh ‘Abd al-‘Azeez ibn Baaz (12/297). Al-Sharh al-Mumti’, 4/514, Muslim, 705, Majmoo’ al-Fataawa, 22/293.

* It is permissible for traveler to join two prayers whilst thinking it most likely that he will reach his city before the end of the time for the second one. Liqaa’aat al-Baab il-Maftooh (1/203).

* If the traveler is in a city or town other than his own, he has to attend prayers in congregation in the mosque if he hears the call to prayer. Q4:102, al-Bukhari, 618; Muslim, 651, al-Bukhari, 626; Muslim, 651, al-Tirmidhi, 217; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/252, Majmoo’ Fataawa wa Rasaa’il al-Shaykh Ibn ‘Uthaymeen, 15/422, Al-Awsat, 4/135, Al-Salaah wa Hukm Taarikiha, p. 137, 138, Q2:43, Q3:43 Q9:119, al-Salaah wa Hukm Taarikiha, 139-141, Al-Awsat, 4/134, Subul al-Salaam, 2/18, 19, Abu Dawood (552) and Ibn Maajah (792), Al-Majmoo’, 4/164, Al-Awsat, 4/134, Al-Mughni, 2/3, Muslim, 654, Al-Salaah wa Hukm Taarikiha, p. 146, 147, Al-Salaah wa Hukm Taarikiha, p/ 153

* If a traveler prays with an imam he should pray four rak’ats, whether he catches up with the prayer from the beginning or he misses part of it. Q4:102. Al-Bukhari 636, Muslim 602, Muslim 688, Ahmad 1865.

* If the traveler catches up with the imam in less than a rak’ah, he should pray the prayer in shortened form. For example: the traveler catches up with the imam in the final tashahhud of the Zuhr prayer. In that case he should pray Zuhr as two rak’ahs. This is how he should pray if he did not catch up with one rak’ah or more. Saheeh Muslim (688), Saheeh Muslim (694).

* A traveler that prays ‘Isha behind a resident who is praying Tarawih, after observing two rak’ats with Imam he/she should say the salaam with the imam, because then he has followed the Sunnah by shortening his prayer, and he has not gone differ from the imam, because the imam prayed two rak’ahs. Liqa’ al-Baab il-Maftooh (30/117).

* Nafilah before or after Zuhur, Asr, Mogrib and ‘Ishai may not need to be offered by travellers but it is sunnah to offer others like witr, sunnah of fajr, qiyamu layl, Q33:21, Q51:17, Saheeh Sunan Abi Dawood, 1269, al-Bukhari, 1000, al-Bukhaari, 1098, al-Bukhari, 400, al-Bukhari, 357. Al-Bukhari, 1673, Muslim, 1218, Zaad al-Ma’aad, 1/473, Zaad al-Ma’aad, 1/315, Muslim, 681, Kitaab Salaat al-Musaafireen wa qasriha (The prayer of travelers and shortening the prayer) (no. 724), Zaad al-Ma’aad, 1/316.

* Praying Tarawih is mustahabb for the traveller as for the non-traveler. Zaad al-Ma’aad (1/311), Al-Bukhari (945) Saheeh (1112) Q33:21, Fataawa al-Lajnah al-Daa’imah (7/206)

* If you are living in a city working from Monday to Friday and travel back home by weekends, you will not do ‘qasr’ while in the cities (home and working place) except if you are on the road in between, then, you can shorten salat. Liqaa’aat al-Baab al-Maftooh (1/294), Fataawa al-Lajnah al-Daa’imah, 8/148.

* A woman should not travel except with a mahram, even if it is a short trip. Al-Bukhaari (1729) and Muslim (2391), Fath al-Baari (4/76), Fataawa al-Lajnah al-Daa’imah (17/339, Tuhfat al-Muhtaaj (2/370) and al-Mawsoo’ah al-Fiqhiyyah (27/270).

http://fiqhclass.org/index.php/2017/05/09/as-salat-part-8/

May Allah grant us understanding of His religion

Shortening Salat, ‘Salatu qasr’ ‘Salatu musafir’ are the same.

* Shortening Salat when travelling is sunnatu mu-akkadah (Emphasised Sunnah), even if no difficulty is encountered. 4:101, al-Nasaa’i, 1420; classed as saheeh by al-Albaani in Saheeh al-Nasaa’I, al-Nasaa’i, 2275; classed as hasan by al-Albaani in Saheeh al-Nasaa’i. Fataawa al-Lajnah al-Daa’imah, 8/127, I’laam al-Musafireen bi Ba’d Aadab wa Ahkaam al-Safar wa ma yakhuss al-Mallaheen al-Jawwiyyeen by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 13

* Shortening Salat mean observing four rak’ats Salat (like Zuhr, ‘Asr and ‘Isha) as two rak’ats. Sahih fiqhi sunnah, Jami’u liahkami fiqhi sunnah.

* Some scholars set a distance for a travel before Salat can be shortened to be four ‘Burud’ (16 farsakh/48 miles/83km) while the most evidenced is to shorten Salat whenever it is referred to as travel in language and practice and it requires preparation of provision for travel. Q4:101-102: Al-Tirmidhi, hadith 2960, Al-Tirmidhi, hadith 453, al-Mughni (2/65), Fataawa al-Lajnah al-Daa’imah (8/99)

* According to some jurists, if you know that you are going to stay in a place for more than four days, you will not do ‘qasr’ but if you are going to stay there for less than four days or you don’t know when you will finish the task, then you will continue with the ‘qasr’ while some concluded that in as much you are living like a traveller (not like inhabitant), shortening of Salat continues. The reason for the differences is that there is no definitive evidence that would dispel confusion, hence, the views of the scholars differed. Al-Haafiz ibn Hajar said in his commentary on the hadeeth of al-‘Ala’ ibn al-Hadrami, according to which the Prophet (peace and blessings of Allah be upon him) said: “Three days for the muhaajir after returning from Mina.” al-Bukhari, 3933 and Muslim, 1352, Al-Sharh al-Mumti’, 4/545, al-Majmoo’, 3/171; Bidaayat al-Mujtahid, 1/168. What this hadith refers to is that staying Makkah was forbidden to one who had migrated therefrom before the Conquest, but it was permitted to those who went there for Hajj or ‘Umrah to stay after completing the rituals (of Hajj or ‘Umrah) for three days and no more. It was understood from this that if a person stays for three days, the rulings on travelers still apply to him. Fath al-Baari, 7/267.

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Those that are sent on innovated festivals and occasions that are not prescribed in Islam, such as messages sent with congratulations on the occasion of the Prophet’s birthday (al-Mawlid al-Nabawi) or the night of al-Isra’ wa’l-Mi‘raaj (the Prophet’s Night Journey and Ascent into heaven), or Valentines Day, or Shamm al-Naseem (a traditional spring festival), or the Gregorian New Year, and so on. This kind is not allowed, because it is congratulations for an innovated religious festival or one of the festivals of the kuffaar in which the Muslims are imitating them. Both of these are forbidden and it is not permissible to offer congratulations on these occasions or to co-operate in spreading such greetings.

Muslim (4831) narrated from Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (blessings and peace of Allah be upon him) said: “The one who calls to true guidance will have a reward like the rewards of those who follow him without that detracting from their rewards in the slightest, and the one who calls to misguidance will have a burden of sin like that of those who follow him, without that detracting from their burden of sin in the slightest.”

Al-Nawawi (may Allah have mercy on him) said:

The one who calls to true guidance will have a reward like that of those who follow him and the one who calls to misguidance will have a burden of sin like that of those who follow him, regardless of whether it is guidance or misguidance, and whether he is the one who started it or he was following someone else, whether it has to do with teaching knowledge or acts of worship or matters of etiquette or anything else. End quote.

Sharh al-Nawawi ‘ala Muslim, 16/227

We have previously discussed the ruling on celebrating innovated festivals in the answer to question no. 10070. See also the answers to questions no. 70317 and 125690.

And Allah knows best.

Source: Sheikh Muhammed Salih Al-Munajjid

https://beta.islamqa.info/en/answers/147583/ruling-on-text-messages-on-special-occasions

Praise be to Allaah.
Messages that people usually sent on special occasions are of two types:

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Those that people send on Eids and occasions on which it is Islamically prescribed to congratulate one another or that are sent with the aim of reminding people to do particular acts of worship that have to do with the time when they are sent, such as sending messages to remind people to pray qiyaam during Ramadan or to read Qur’aan during that month, or reminders to fast on some days of special virtue and the like. There is nothing wrong with this type in and of itself, but care should be taken to ensure that the message is good and does not contain anything that is contrary to sharee‘ah.