QM Forum
The Quran => Islamic Duties => Topic started by: ursimmy on February 28, 2015, 02:23:22 AM
-
[To Joseph]
I m looking for why magrib n fazr prayer cannot be shorten and how we conclude by Quran that shorten prayer is for only 4 rakaat obligatory prayer?
-
Dear Ursimmy,
As-salamu alaykum
In general, the need to establish salaat in some manner is arguably ‘compulsory’. However, the number of rakats have not been prescribed by the Quran and thus what we have today it is a tradition in situ (2,4,4,3,4), which as discussed numerous times, is arguably to be assimilated with as best practice, especially when it fulfils the general expectations of salaat from the Quran.
The Quran only speaks about shortening prayers in circumstances of ‘fear or danger’. (4:101-102; 2:238-239) [1]. It is was left with the early Islamic community to take this guidance into account and formulate an appropriate method. No exact method was prescribed.
Maghrib and fajr prayers are relatively short anyway, the latter traditionally only consisting of 2 rakats as understood to be compulsory. If these can be read without causing undue harm to oneself, then I see no reason to shorten the prayers further. However, in my humble view, if the danger or fear is great, then God even allows one to pray even whilst on foot or horseback. (“…But if you are in danger, then (say your prayers) on foot or on horseback…” 2:239). So there is no ‘exact formula' given (how many rakats, foot or on transport), as long as some sort of prayer is met in fear or danger.
I hope that helps, God willing
Joseph
REFERENCE:
[1] SHORTENING OF PRAYERS
http://quransmessage.com/articles/shortening%20of%20prayers%20FM3.htm
-
Salam Bro JAI, I was amazed to read your article about the need & circumstances of danger for shortening of prayers but the muslim Ummah includes "Journey" also takes into account which appears to be not relevant. Secondly the muslims on journey shorten their Fardh Prayer but do not shorten Sunnah & Nafil prayers. When I ask them as to why? They say Allah has asked for Fardh to shorten but not the Prophet ?
-
004.101
“And when you journey in the earth, there is no blame on you if you shorten the prayer if you fear (Arabic: Khif'tum) that those who disbelieve will cause you distress, surely the unbelievers are your open enemy.
------------------------------------
Bro JAI, you are right that in the event of danger from non believers we have to shorten our prayers but why did
Allah telling "when journey on earth" ?Danger can be in own town from disbelievers. Since Allah used "when you journey" muslims take journey also as a pretxt to shorten prayers. The main point is as to why Allah used "when on
journey. Thanks
-
Asalamu Alykum Br. Sardar Miyan
The reason Allah(swt) used "when on journey" is obvious he is talking to a group of people in the time of the Prophets life. It seems from the context of the verse that Allah is talking about people who are emigrating and in a time of war and struggle. Remember that the Quran was a guidance to them as they lived through those times. And yes it remains a timeless guidance to the very last day. But the wisdom from this verse is that "there is no blame on you if you shorten the prayer if you fear (Arabic: Khif'tum) that those who disbelieve will cause you distress"
Whether your in your own land or traveling. However no where in the verse is it saying that you may shorten your prayer on a journey only or if there is no distress or fear. If one was to travel from a muslim country to another muslim country or a muslim city to another muslim city and there is no distress or fear in the way then there should be no reason why one should shorten their prayer despite the distance.
There is NO BLAME ON YOU if you shorten the prayer IF you fear not if your on a journey.
And if a person is living and residing in his home town where there is no muslim community then pray in a private place or at home or where no one can see. However if there seems to be some fear or distress you feel because of some reason or another and your journeying in your own home town and you cant make it home or if your working and its time to pray then it may be permissible to shorten ones prayer due to distress of some sort.
You quoted
"but why did Allah telling "when journey on earth" ?Danger can be in own town from disbelievers."
Because anywhere in the earth a person goes AND in distress/fear whether in your own town or not then there is no blame for shortening ones prayer. The journey on earth is not restricted for traveling to a specific distance. if danger is in your own town from disbelievers and it will cause you fear or distress even though the majority of the population is muslims there would be no blame on you for shortening your prayer as you have fear and are not comfortable of the position your in.
Seems pretty straight forward you just have to take all the scenarios and see how it best makes sense. :)
Peace brother
-
Salam alaykum dear brother Joseph, from your article and your comment on this page i understand that from shortening prayer you understand that the form can be discarded but we must continue uttering prayers and remembering God on horse, on bus, on plane or even on foot etc. If only there is a danger or fear on a journey. So in shortening salat one may omit the pillars of salat such as standing bowing prostrating. Do i understand it right? Because then a question arises which is: As for tradionalists only claim and ask to drop 4 rakat prayers to 2. So from quranic view as rakats are not specified and not obligatory then aren't they still fully praying salat? As they still perfectly manifest what is demanded in salat. And as this is my first post i would like to thank you for sharing your experience with Quran through this informative web site.
-
Dear Relearning,
As-salamu alaykum
The Quran provides no prescriptive formula. In my humble view, a wide berth is given to believers to assess the conditions at hand and commit to what is 'feasible' and in one's capability (istata'a 64:16).
If one can pray with normal form, but with shortened rakats or can only bow with some form of mental acknowledgement of prostrations, then this is arguably not against the Quran. The point being, that some sort of salaat assembly is to be offered, given the circumstances.
At times, the best one may be able to do, is to follow a brief form, where they can bow slightly and mentally view themselves prostrating. At other times, they may not even be able to follow any of the normal forms (bowing or prostrating). There is no exact formula apart from the need not to abandon some form of acknowledgement of prayer. It is important to remember that God makes things easy for His servants and we must not overcomplicate things.
So whereas you say "So in shortening salat one may omit the pillars of salat such as standing bowing prostrating", this is not entirely correct. If the situation is so grave that on assessment, this becomes necessary, then it can be argued as possible. Otherwise, one must not simply be tempted to abandon prostrations or bowing at whim. There may indeed be situations where some form of bowing or prostration may be perfectly possible, however shortened.
Thus, the traditional position still cannot be understood as wholly incorrect under this broad remit, although they have (possibly for logistical purposes) fixed a certain routine for shortening prayers. It is also quite possible, that the many questions that people are prone to ask regarding religious matters, as they simply cannot appreciate an understanding of 'best endeavours' and prefer specific formulas (or be told what to do), that the traditionalists of old, fixed a particular routine.
Here is an example where I encountered a relevant situation and my humble approach to the situation.
A PERSONAL EXPERIENCE WITH PRAYER AT MADINAT AL-ZAHRA (AL ANDALUS)
http://quransmessage.com/articles/prayer%20at%20al-andalus%20FM3.htm
I hope that helps, God willing
Joseph
-
Brother Hamzeh I am asking about the words " When on journey" because fear can be in one's own place where also one should shorten your prayers. Leaving all things apart the present muslims are shortening their prayers only when on journey.Nowadays there is no need of Shortening prayers even on journey as one gets all facilities for prayer. It is also amazing that people will shorten their Fard prsyers but perform Sunnah & Nafil as regular.
-
Dear Sardar,
As-salamu alaykum
I find that you may be unnecessarily overcomplicating things. The Quran proffers general advice. It is arguably not usual that one will find 'fear or danger' in the comfort of their own home and if such a situation does exist, and one cannot find even a quiet room alone to prayer or contemplate, then of course, sensible precautions arguably need to take place with 'istata'a' - 64:16 (one's capability).
The expression 'wa-idha darabtum fil-ard' simply implies some movement in the earth whether it is on a journey or whilst one is moving about their daily business. If a situation of fear or danger is encountered during the time for prayer, then the Quran provides ample remit to take precautions and to shorten one's prayer.
You further state:
"Leaving all things apart the present muslims are shortening their prayers only when on journey"
Whilst this may be the traditional position, from a Quranic perspective this comment is mute and such actions should only be conducted in a situation of fear and danger as already discussed. However, you are correct by implying that it seems rather unnecessary (from a traditional perspective) that one shortens prayers on a journey even though facilities for prayers are available and even more ironic, that 'fard' (compulsory) prayers are shortened, but other arguably supererogatory prayers continue as normal with full unrestricted form.
Regards,
Joseph
-
Dear Joseph i agree with your view "So whereas you say "So in shortening salat one may omit the pillars of salat such as standing bowing prostrating", this is not entirely correct. If the situation is so grave that on assessment, this becomes necessary, then it can be argued as possible. Otherwise, one must not simply be tempted to abandon prostrations or bowing at whim. There may indeed be situations where some form of bowing or prostration may be perfectly possible, however shortened. " But as i am new to the quran's concepts over tradionalist information relied upon secondary sources i face some dilemmas or contradictions in my mind. Such as you say shortening rakats ("If one can pray with normal form, but with shortened rakats") but then i understand that no number of rakats are forced on a believer so one believer can even pray in one rakat including all necessary form which is stated in quran such as standing bowing prostrating and uttering prays conforming to specific timeline for establishing regular prayers. i feel i am missing something i am just trying to comprehend if one rakat can be enough to do our duty to God then on journeying if one can accomplish one rakat including standing bowing prostrating remembering uttering prayers to God then in that case there is no situation of shortening prayer. So shortening prayer may mean that one cannot even run the task of one rakat with complete pillars of salat in a situation of fear or danger. I am sorry if misundertood or couldnt explain my point. Thanks for bearing up.
-
Dear Relearning,
As-salamu alaykum
Please see my responses to your comments in blue italics.
But as i am new to the quran's concepts over tradionalist information relied upon secondary sources i face some dilemmas or contradictions in my mind.
Such as you say shortening rakats ("If one can pray with normal form, but with shortened rakats") but then i understand that no number of rakats are forced on a believer so one believer can even pray in one rakat including all necessary form which is stated in quran such as standing bowing prostrating and uttering prays conforming to specific timeline for establishing regular prayers.
Whilst this is not necessarily incorrect, unless you can establish your own community that understands the religion in exactly the same way you do, implementing all practices in exactly the manner you understand, the most likeliest and practical situation one will find themselves, is in a traditional congregation for prayer. With a view to respectfully set a context, I have already humbly argued in numerous posts and articles that the traditional prayer method in situ, in the main, fulfils the Quran's requirements and that it can be followed as best practice. I see absolutely no cogent reason to 're-invent the wheel' or not to assimilate with such a congregation irrespective of sectarian differences amongst the traditionalists. A Quran-centric approach here is at a distinct advantage as by appreciating what basics are required from salaat from the Quran, a believer can assimilate far more easily (and readily) than traditionalists who in contrast, follow very stringent methods within their own theological and sectarian remits.
Thus, if one's normal prayer follows the traditional method in general (from a Quran-centric perspective), then any shortening of that method would be arguably permissible in fear or danger. It is noteworthy that the need to assimilate and congregate is strongly implied by the Quran [1]. As I pray with the 2,4,4,3,4 format, my 'shortening' will be anything that uses this as the start position. In a recent post, I have also shared my approach in a related situation that I found myself in. This may also prove useful in some small way, God willing [2].
i feel i am missing something i am just trying to comprehend if one rakat can be enough to do our duty to God then on journeying if one can accomplish one rakat including standing bowing prostrating remembering uttering prayers to God then in that case there is no situation of shortening prayer.
As I have already intimated, that a 'shortening' doesn't just mean a shortening of rakaat exclusively, but can also include any curtailment of what one normally does in their 'general' prayers. With respect, I have already provided examples.
So shortening prayer may mean that one cannot even run the task of one rakat with complete pillars of salat in a situation of fear or danger. I am sorry if misundertood or couldnt explain my point. Thanks for bearing up.
No problem, but please try to understand that from a Quran's perspective, one need not over-complicate this matter or religion generally. The guidance is quite clear in what it states that God has blessed His servants with the ease that they can 'shorten' prayer in fear or danger. Therefore, whatever is 'norm' for one or a particular congregation, then shortening that 'norm' will be arguably permissible.
On a separate note, I believe that this line of questioning has arguably led to the jurists and clerics of yore to frustratingly 'fix' routines in the name of religion, because people have been unable to reconcile open guidance and implement it in the best way possible given their circumstances.
I trust that this response will enable you to apply the general gist of the Quran’s guidance in this matter to your particular circumstances.
I hope that helps, God willing
Joseph
REFERENCES:
[1] THE IMPORTANCE OF CONGREGATIONAL PRAYER
http://quransmessage.com/articles/congregational%20prayer%20FM3.htm
[2] A PERSONAL EXPERIENCE WITH PRAYER AT MADINAT AL-ZAHRA (AL ANDALUS)
http://quransmessage.com/articles/prayer%20at%20al-andalus%20FM3.htm
-
Assalamu Alaykum Dear relearning
If I may add a few comments as I think I know what your asking. Since the Quran does not state the number of ruku's(prostration) one must perform and if one ruku is enough to complete a prayer according to the Quran. Then how can one calculate how to shorten a prayer?
If i'm correct in what your trying to say, I think we should also keep in kind these points from the Qurans point of views.
First is that the Quran expects believers to perform prayers in congressional form(groups, Jama'a). That it wouldnt be logical when 2 people are praying together that one person prays 2 ruku's while the other prays 1 ruku. So I find it expected that the believers whether in the past or present should agree on a numbered amount of prostrations in their five daily prayer. Since the present day prayers(salat) does cover all the requirements of the Qurans prayer maybe not 100% perfect but close. Then maybe its more wise to join along the same system of prayer that is present in the muslim world today. As the jews in the time of prophet Muhammad were expected to bow down in prayer with those who already were bowing down in there communities 2:43"... and bow down your heads with those who bow down(in worship)" Then taking the commandment of the Quran we should be also expected to bow down with those that bow in consideration that it covers the prayer instructions of the Quran which brother Joseph has clarified in many posts.
[1]• The details of ablution (4:43; 5:6)
• A need for a direction - Qiblah, specific for the ‘believers’ (Mu'mins) (2.143-44)
• Garments (7:31)
• Allusion of times: (4:103; 11:114; 17:78; 24:58; 30:18; 2:238: 20:58)
• That prayers must be observed on time (4:103)
• Followers of the previous scripture to observe their Qiblah and the Believers (Mu’mins) their own Qiblah (2:145)
• Prayer involves prostration (Sujood - 4:102; 48:29)
• There is more than one prayer (Prayer in plural used - Salawat) (2:238)
• There is a general form to prayer (2:238-39).
• Standing position (3:39; 4:102)
• Bowing down and prostrating (4:102; 22:26; 38:24; 48:29)
• Form is not required during times of emergencies, fear, and unusual circumstances (2:239)
• A mention of a call to prayer and congregation prayer (62:9)
• A warning not to abandon prayer as was done by people before (19:58-59) but to establish prayer (Numerous references)
• The purpose of prayer - To remember God alone (6:162; 20:14)
• Prayer involves utterance (4:43)
• The purpose to protect from sins (29:45)
• What to do in danger and the shortening of prayer (4:101)
• Garments and mention of a Masjid, or a place of prayer (7:31)
• The tone of prayer (17:110)
• There is a leader of prayer (4:102)
Now imagine that a community agreed upon only praying 1 ruku. Or if we were born in a era that believers are only praying 1 single ruku and supposedly also said thats how the prophet prayed. Then it would probably be the normal prayer form. The only way I can see that if one was in danger or fear and had to shorten his/her prayer then it would be the time duration 1 ruku would take. and shorten the prayer according to the circumstances of the situation. Either way even today depending on the severity and circumstances of the situation one can shorten their prayer according to what they perceive is best.
I believe Joseph commented on a similar situation once which i found to have much wisdom masha'Allah.
[2]Because I have no knowledge or a verse providing rakaat numbers (2,4,4,3,4). So if there is no rakaat numbers in Qur'an, what does the verse in the qur'an with regards to shortening prayer upon fear or danger mean? Because there is no qur'anic verse stating the length of the prayer .... correct? ... so how to shorten it, i don't know the length of it in the first place? Or does it mean, if you are in danger or fear, you are pardoned from prayer? i'm confused in this aspect. In a state of danger or fear, it is left to the individual / congregation to make an appropriate judgment as to how short a prayer should be (4:101) and what form (4:103; 2:238-239) one needs to establish keeping in view the extent of fear /danger they are under. The Quran’s silence arguably intentionally provides a cue for sensible consideration and allows its silence to cater for the unique circumstances of any given situation. Every situation is arguably different.
However, the focus is clearly not to abandon worship, but to curtail normal form and duration (whatever that may be) in difficult circumstances. Otherwise, the Quran could have provided distinctive expressions such as ‘half’ or ‘quarter’ or even ‘a third’ whilst referring to the prayer with the implication that there was a ‘set’ form (with specific rakats) for normal prayer. This is clearly not the case. The Quran merely says ‘taqsuru - qasara ’ (shorten) which is left open to interpretation given the difficulty of the situation. It is noteworthy that expressions such as ‘half’, (nisf) ‘third’ (thulth) and ‘two-thirds’ (thuluthayi) are used by the Quran to denote durations of the night even in the case of worship. (73:20). Hence the Quran is not averse from using such expressions if it needs to.
In some situations it may only be appropriate to read one rakat, sitting down. In another, one may be able to worship a little longer, adding sparingly to their rakats. Sometimes, the situation is so dire, that one is left with the ability to only establish a very rudimentary form of worship or even resort to praying in the mind and to re-establish normal form when danger / difficulty has passed. Every situation is arguably different. Please see the article below of a real life experience that I encountered.
I recommend reading these 2 posts below which I also got the information from above
I hope that helps God Willing
Peace
[1]https://www.facebook.com/joseph.a.islam/posts/487157614754704
[2]http://quransmessage.com/forum/index.php?topic=1445.0
-
Thank you brother Hamzeh for the additional comments. It is very much appreciated.
God bless and Wa alaikum assalam :)
Regards,
Joseph
-
Assalamu Alaykum Br. Joseph
As I did not realize you have responded to the post. I guess I was also responding the same time you were. And now I read your post. Very informative. Thank you
God bless you and wa alaikum assalam to you too brother
-
Thank you brothers for your enlightening comments and views regarding my question. I am benefited from your ideas about the matter. Actually i came to understand that Quran doesnt provide one pill or one fixed rigid solution for all situation and for all person but it provides a flexible ground and it leaves a space for every believer to conduct their best reasoning, understanding and following the truth given the circumstances they are uniquely surrounded by. My problem was to look for a ready answer from Quran which wouldnot enjoin me to use my mind i was used to get ready pills or solutions and wanted one solution to suit everyone's needs but its not like that in real life as i see now. Quran provides versatile, multifaceted solutions, directives which can be adopted by every society and every individual on earth. Thanks again.
-
The following paragraph from the link [https://www.facebook.com/joseph.a.islam/posts/487157614754704] which you gave in your answer includes all what i missed in my approach to shortening pray: "Nothing remains more striking than the desire of the human condition to elicit finer and finer details of a general religious commandment to the point that it becomes almost arduous for them to perform."
-
Assalamu Alaikum,
Is there flexibility with regards to the timing of salat when travelling as there is with general form and
duration?For instance if one is travelling across different time zones,is strict adherence to correct
timings expected?and how does one achieve that?
-
Dear Zara,
As-salamu alaykum
The Quran provides ‘periods’ of the day when salaat is to be established. Unless one is bound by congregational times for logistical purposes, these periods have a flexible time window where one prayer period leads to the next.
The flexibility that I understand you are referring to will only become necessary if one was travelling from one time zone to another at high speeds.
As I am sure you will appreciate, high speed travel of today was arguably not available when the Quran was revealed. The Quran primarily dealt with the circumstances in situ. Therefore, once again as I have repeatedly stated, it is a case of best efforts / endeavours according to one's capability (istata'a) as to what action one takes in such circumstances.
Therefore, If one is travelling across different times zones at high speeds (air travel), then they could offer their prayers in accordance to the time zones they are in during flight. For example, if they take off from Paris in the afternoon when it is 'dhuhr time' and intend to arrive at Dubai International airport after 6 hours and 30 mins flying time, they could pray Dhuhr at Paris and then calculate (approximately) regular intervals for prayers during the flight (if possible). This is whilst considering that one will be experiencing the onset of night faster (flying West to East) and in addition to the 6 hours and 30 mins flight, there will be an additional time difference of 3 hours to take account of.
Therefore, if one left at say 2pm from Paris after praying dhuhr, one could expect to arrive at Dubai International at (2+6.5+3 = 11.5) 11:30pm local Dubai time and thus could pray 'Asr' and 'Maghrib' at relatively shorter intervals in flight (if possible) and then 'Isha' prayers later or at the destination.
Once again, as I have repeatedly stated, it is a case of best endeavours / efforts (istata'a). There are no prescribed rules in such circumstances from a Quranic perspective. This would not have been a concern that would have existed at the time of the ministry of the prophet where travel was mostly restricted to the gait of a camel or horse. Unless in flight, this is also not a problem that exists today in normal travel. One simply prays in accordance to the time zone that they are in.
064:016
“So keep your duty to God as best you can / what you are able (Arabic: ma is’tata’tum), and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful”
022:078
"And strive for God with the endeavour which is His right (Arabic: haqq). He has chosen you and has not laid upon you in religion any hardship / difficulty / impediment (Arabic: Haraj)..."
Let us appreciate the blessings of our Lord in that He simply demands best endeavours from His servants in matters of religion.
I hope that helps, God willing
Joseph
-
Thank you brother Joseph for taking the time to answer my question,I really appreciate it.I guess it will take some time before I break free of the mindset that I need to be told exactly what to do in detail for every scenario.JZK