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Lesson No 91
SALAT OF PERSON ON-JOURNEY
- For how great a distance must on have intended for travel to qualify
for the definition of a "person on-journey"?
Ans. According to Shariah a "person on-journey"
is one who intends to travel as far as takes three days to walk
(on foot). It does not mean three day’s continuous walking but travelling
from morning till the decline of the sun. "Walk" mans
walk on ordinary pace and the day for the purpose is to be the shortest
day.
- What do we mean by walk on ordinary pace, and three days’ journey
means how many miles?
Ans. (I) Walk on ordinary pace means walk of a
man travelling on foot. (ii) Three day’s walk may, for the sake
of convenience, be taken to mean forty-eight miles or eighty kilometers.
Q. What does the Shariah say about a person who
covers the distance (walkable in three days) by train, bus or chaise
drawn by the horses?
Ans. He is to be treated as "on-journey",
howsoever speedily he covers the distance.
- In what respect is the Salat of a person on-journey different from
the normal prayer?
Ans. A person on-journey offers two Rak’ahs instead
of four for dhuhr, Asr and ‘Isha. There is, however, no change in
the prayers for Fajr, Maghrib and for Witr.
- What is the technical name given to this act of shortening the Salat
from four Rak’ahs to tow?
Ans. It is called Qasr (shortening).
- When should a person on-journey start availing himself of the Qasr
provision?
Ans. He should start doing Qasr from the time he gets
out of the bounds of his locality.
- How long should he avail himself of the provision for Qasr?
Ans. He can avail it as long as he is on-journey
and does not make the intention to stay in any one city, town or
village for a minimum of fifteen days. But the moment he makes up
his mind to stay at any one place for a period of fifteen days of
more, he should start saying unabridged (full) Salat.
- What is the injunction about a person who had the intention to stay
for three-four days, but the stay had to be prolonged for another
term of three-four days as the job in hand could not be finished,
and again the process was repcated in like manner until the stay went
beyond the stipulated period of fifteen days?
Ans. As long as he does not make an intention to
stay for full fifteen days at a time, he should offer shortened
prayers. The provision will hold even of the total period of stay
exceeds fifteen days.
- What is the stipulation for one who, by mistake, says full four
Rak’ahs of the Salat?
Ans. If he has done the sitting after the second
Rak’ah, one remedial prostration at the end will set the Salat right.
Deliberate flouting the stipulation will amount to sin. But there
is no blame if it is a genuine lapse. In this case two of the Rak’ahs
will be counted towards Fard while the other two will be Nafl prayers.
- In case no sitting was done after the second Rak’ah, the commanded
prayer will not be deemed to have been consummated. The whole exercise
will turn into Nafl. Fard will have to be said once again.
Ans. The person on journey following an on-station
Imam also becomes under obligation to say full four Rak’ahs.
- What is the injunction about a person on journey leading the prayers
of those who are on station?
Ans. In this case the on-journey head of the prayer
will turn his face in Salam after two Rak’ahs and ask his on-station
followers to go ahead with the remaining part of their Salat without
him. Other in congregation will stand on their legs without turning
their faces in Salam and complete their remaining two Rak’ahs. They
should neither recite Surahs after Al-Fatihah in these two Rak’ahs
nor will they execute the remedial prostration in case of a lapse
in Salat.
- Is Salat permissible on board a running train, aeroplane or ship?
Ans. Yes, Salat is permissible to be said on a
running train, aeroplane or ship. If it is possible to stand and say
the Salat without fear if feeling giddy and falling down we must do
it in the standing posture. If it is not possible, we are allowed to
sit and say it. If during the prayer, the train, the aeroplane or the
ship changes its direction so that the worshipper no longer faces the
Qiblah, let him also adjust himself so that the Qiblah remains before
him.
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