Questions & Answers

What is well established is that it is permissible for the traveller to combine prayers.

The Messenger of Allaāh, may Allaāh raise his rank and grant him peace, said:

“Indeed, Allaāh loves that His concessions be taken, just as He loves that His obligations be fulfilled.”
Recorded in the Musnad of Imam Ahmad.

This shows that taking the Rukhas (concessions) of the Shariah is itself an act of obedience and not a deficiency in worship.

Allaāh says:

‎وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ

“And when you travel through the land, there is no blame upon you for shortening the prayer…”
(Sūrat an-Nisāʾ 4:101)

This ayah establishes that the concessions are tied to safar (travel).



Conditions of Jam According to the Majority of Ahl al-Sunnah

The following conditions are those mentioned by the majority of the scholars of Sunnah, though there is recognised ikhtilāf in some details, we shall look into about seven in Shaa Allaāh,



1. The Journey Must Be Considered Safar


There is a difference of opinion regarding what qualifies as safar. Some scholars defined travel by a fixed distance, based on narrations such as the ḥadīth of Anas ibn Mālik رضي الله عنه:

“When the Messenger of Allaāh, may Allaāh raise his rank and grant him peace, set out on a journey of three miles or three farsakhs, he would pray two rakʿahs.”
(Ṣaḥīḥ Muslim 691)

Imam Malik held that travel is four burūd and Imam al-Nawawi said:
“The distance of travel according to us is two days’ journey, estimated as four burūd.” May Allaāh have mercy on them both,
(Sharḥ Ṣaḥīḥ Muslim 5/201)



What are al-Burūd (البُرُد)?
Burūd is the plural of barīd. Linguistically, it referred to known distance stations used in early postal routes, where mounts were rested and changed.

What appears to be stronger and more correct is the view chosen by: the teacher of our teachers Shaykh Ibn al-Uthaymeen Shahkh Islam Ibn Taymiyyah and his student Al Imaam Ibn al-Qayyim الله يرحمهم they positioned that travel is not restricted to a fixed distance; rather, whatever people customarily regard as travel (ʿurf) is considered safar.

Shaykh Muhammad in Salih Ibn ʿUthaymīn رحمه الله said in meaning:

“The correct view is that travel is not defined by a specific distance. Everything that people customarily call travel is travel, and whatever they do not consider travel is not travel.”
(ash-Sharḥ al-Mumtiʿ 4/210–212)

He explained that there is no authentic explicit text fixing a specific distance for travel; rather, the Messenger of Allaāh, may Allaāh raise his rank and grant him peace, attached rulings to the name safar itself, not to numbers or measurements. As for fixed distances such as four burūd, these are based on ijtihād and not on revelation. At the same time, he acknowledged that the view of four burūd is well-known and respected among the scholars, and that whoever follows it is not wrong. All of these positions fall within the scope of valid scholarly ijtihād.


2. The Journey Must Be for a Permissible Purpose

Allaāh says:

‎وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

“And do not cooperate in sin and transgression.”
(Sūrat al-Māʾidah 5:2)

The scholars understood that rukhaṣ are a mercy, and mercy is not taken as assistance in sin.



3. Concessions Begin After Leaving One’s City

The traveller only begins using concessions after leaving the boundaries of his hometown.

Anas ibn Mālik رضي الله عنه said:

“When the Messenger of Allaāh, may Allaāh raise his rank and grant him peace, left Madīnah, he would pray two rakʿahs.”
(Ṣaḥīḥ al-Bukhārī 1081)


4. Maintaining the Correct Order When Combining

When combining:

* Dhur is prayed before ʿAṣr
* Maghrib is prayed before ʿIshāʾ

Jābir ibn ʿAbdillāh رضي الله عنه said:

“The Messenger of Allaāh, may Allaāh raise his rank and grant him peace, prayed Dhur then ʿAṣr, and Maghrib then ʿIshāʾ when combining.”
(Ṣaḥīḥ Muslim 1218)

This is the position held by the majority of the scholars. While some mention additional conditions, what has been outlined here is that which the scholars are largely agreed upon. Jam is not restricted to travel alone.


5. Heavy rain or severe weather especially for those attending the masjid, to remove hardship. This was practiced by the people of Madīnah and permitted by many of the fuqahā’.

That which has reached us from Abdullah Ibn Umar رضي الله عنهما would combine Maghrib and Isha on rainy nights, Sahih al-Bukhari in muʿallaq form, Ibn Abi Shaybah in al-Muṣannaf (2/223) additionally, Imam Malik explicitly allowed combining due to rain for those praying in the masjid, in the Kitaab of Salaah in his Muwata, according to him this was the practice of the people of Madīnah combining Maghrib and ʿIshāʾ during rain.

6 Sickness when praying each prayer in its time causes hardship or difficulty.

The ḥadīth of Ibn ʿAbbās رضي الله عنهما in Sahih Muslim (705) is the foundation in this issue, where the Messenger of Allaāh may raise his rank, combined without fear and without rain and said:

“So that he would not cause hardship upon his Ummah.” The scholars understood from this that genuine hardship permits combining.

Shaykh al-Islām Ibn Taymiyyah stated in Majmūʿ al-Fatāwā (24/29) that combining due to illness is permissible, and in fact more deserving than combining due to rain.

7 General hardship

based upon the ḥadīth of Ibn Abbas that the Messenger of Allaāh may Allaāh raise his rank and grant him peace, combined in Madīnah without fear or rain, and when asked why, he said:

“So that he would not cause hardship upon his Ummah.”
(Ṣaḥīḥ Muslim 705)

However, the scholars clarify this is not to be taken as a habit, but in genuine cases of need. Thus, jamʿ is a rukhṣah tied to lifting hardship, and the Sharīʿah is built upon ease, not burden. It should also be noted that this matter returns back to the Imām his fiqh, his manner of leading, and his awareness of the condition of the community. This indicates consideration of circumstance and removal of hardship.

والله تعالى أعلى وأعلم

Answered By Shaykh Ismail Saiidi
The Salafi Jamiat - South Africa

From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).

The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.

Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.

Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"

He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."

In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.

From the conditions of salaah, is to perform salaah in its prescribed times as Allah says: "Indeed salaah is prescribed for the believer's at a specific time." (an Nisa verse 103).

The entering of morning prayer is established when the true break of dawn is witnessed by the naked eye, or by a trustworthy person informing him, or by calculation or by set times for salaah that were calculated according to the movement of the sun. Thus the muathin should check the time and then make athaan.

Precedence is given to the sighting of the break of dawn, if it was not sighted or there were no signs of the break of dawn then a condition of salaah was not found thus he did not fulfill the Fajr salaah.

Shaykh Muhammad bin saalih Al uthaymen (may Allah have mercy upon him) was asked: "If a person prays ten minutes or less before the prayer time, for example, knowing that he did not know that the time had passed, is his prayer invalidated and does he have to repeat it after knowing that he did not follow the time or not?"

He replied: "The prayer that he prayed before its' time does not count as an obligatory prayer, because Allah the Almighty says: 'Indeed, prayer has been decreed upon the believers a decree of specified times.' Based on this, whoever prays a prayer before its time, his prayer does not count as an obligatory prayer, but it is considered a voluntary prayer, meaning that he will be rewarded for it with the reward of a voluntary prayer, and he must repeat the prayer after the time begins."

In conclusion, the person should advice the relevant authorities with knowledge, and bring it to their attention. If the problem persist he then prays with them as a voluntary prayer and then performs the salaah of Fajr with his family at home.

Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.

The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua

Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.

Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.

Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."

Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.

Making dua after the obligatory prayers is indeed from the sunnah of the Prophet (صلى الله عليه وسلم), but it should be done individually, not in congregation.

The Sunnah Practice:
The Prophet (صلى الله عليه وسلم) would regularly make dhikr and dua after completing his prayers. This includes:
- Saying "Astaghfirullah" three times
- Saying "Allahumma antas-salamu wa minkas-salamu, tabarakta ya dhal-jalali wal-ikram"
- Reciting Ayat al-Kursi
- Saying Subhanallah (33 times), Alhamdulillah (33 times), Allahu Akbar (34 times)
- Making personal dua

Individual vs. Congregational Dua:
Individual dua after prayer is sunnah and recommended. Each person should make their own dua quietly.

Congregational dua (where the imam makes dua aloud and everyone says "Ameen") after the obligatory prayers is not from the established sunnah and can be considered bid'ah (innovation) if done regularly.

Shaykh Ibn Baz (rahimahullah) said: "It is prescribed for the Muslim to remember Allah after the prayer with the adhkar that are reported from the Prophet (صلى الله عليه وسلم), and there is nothing wrong with making dua after that, but it should be done individually, not in congregation."

Exception: Congregational dua may be acceptable occasionally for specific needs (like seeking rain, during calamities, etc.) but should not become a regular practice after every prayer.

Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:

Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking

Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)

The time starts counting from the first time you wipe over them after breaking wudu.

How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.

When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot

Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]

Wiping over socks during wudu is a concession (rukhsah) from Allah that makes worship easier. However, there are specific conditions that must be met:

Conditions for wiping over socks:
1. Put them on while in a state of purity: You must have valid wudu when putting on the socks
2. The socks must be pure (tahir): Free from najasah (impurities)
3. They must cover the area that needs to be washed: At least up to the ankles
4. They should be thick enough: That water doesn't easily seep through to the skin
5. They should stay on the foot: Not easily slip off during normal walking

Duration of wiping:
- For a resident (non-traveler): 24 hours (one day and night)
- For a traveler: 72 hours (three days and nights)

The time starts counting from the first time you wipe over them after breaking wudu.

How to wipe:
Pass wet hands over the top surface of both socks, from the toes toward the leg. It's not necessary to wipe the bottom or sides of the socks.

When wiping becomes invalid:
- The time limit expires
- The socks are removed
- Janabah (major impurity) occurs - requiring ghusl
- The socks become torn in a way that exposes the foot

Evidence: Al-Mughirah ibn Shu'bah (رضي الله عنه) reported: "I was with the Prophet (صلى الله عليه وسلم) and he performed wudu and wiped over his khuff (leather socks)." [Bukhari & Muslim]

Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.

Legitimate reasons for combining prayers:

1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.

2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.

3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.

4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss

What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities

Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]

Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."

Combining prayers is a concession allowed in specific circumstances mentioned in the Sunnah. It should not be done merely for convenience.

Legitimate reasons for combining prayers:

1. Travel (Safar):
During travel that qualifies for shortening prayers (approximately 80km or more), you may combine:
- Dhuhr and Asr together
- Maghrib and Isha together
This can be done by advancing the later prayer or delaying the earlier one.

2. Rain and severe weather:
When there is heavy rain, snow, or severe weather that makes it difficult to attend the mosque for each prayer separately.

3. Illness:
When a person is seriously ill and finds it extremely difficult to perform each prayer at its designated time.

4. Genuine hardship:
Situations that cause real difficulty, such as:
- Medical procedures or hospital stays
- Emergency situations
- Situations where leaving would cause significant harm or loss

What is NOT a valid reason:
- Regular work schedule
- School or university classes
- Social events or entertainment
- General convenience or laziness
- Traffic or normal daily activities

Evidence: Ibn Abbas (رضي الله عنهما) reported: "The Messenger of Allah (صلى الله عليه وسلم) combined Dhuhr and Asr, and Maghrib and Isha in Madinah without fear or rain." When asked why, he said: "He did not want to cause hardship for his ummah." [Muslim]

Shaykh Ibn Uthaymeen (rahimahullah) said: "Combining prayers should only be done when there is a genuine need. The basic principle is that each prayer should be performed at its designated time."