صلاة المسافر (مترجمة للإنجليزي)

 
صَلاةُ المُسَافِر(The Prayer of the Traveler)

الخُطْبَةُ الأُوْلَى(The first sermon)

إِنَّ الحَمْدَ لِلهِ، نَحْمَدُهُ وَنَسْتَعِينُهُ، وَنَسْتَغْفِرُهُ ونَتُوبُ إِلَيه، مَنْ يَهْدِ اللهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.

In the name of Allah, we praise Him, seek His help, ask for His forgiveness, and turn to Him in repentance. Whoever Allah guides, no one can misguide, and whoever Allah allows to be led astray, no one can guide. I bear witness that there is no god but Allah, alone without any partners, and I bear witness that Muhammad is His servant and messenger.

أَمَّا بَعْد: فأُوْصِيْكُمْ وَنَفْسِي بِتَقْوَى اللهِ ﷻ، فَالتَّقْوَى: خَيْرُ زَادٍ لِيَوْمِ المَعَاد، وَأَفْضَلُ عَتَادٍ لِيَوْمِ التَّنَاد! ﴿وَتَزَوَّدُوا فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى وَاتَّقُونِ يَا أُولِي الأَلْبَابِ﴾.

As for what comes next, I advise you and myself to fear Allah (SWT), for indeed, Taqwa (God-consciousness) is the best provision for the Day of Resurrection, and the most excellent companion for the Day of Calling. "And take provision, but indeed, the best provision is Taqwa. So fear Me, O you of understanding."

عِبَادَ الله: إِنَّهَا عِمَادُ الدِّيْن، وَبَهْجَةُالمُتَّقِيْن؛ فَهِيَ لا تُفَارِقُهُمْحَضَرًا وَلَا سَفَرًا، إِنَّهَا الصَّلَاة!

O worshippers of Allah, indeed, it is the pillar of faith and the delight of the pious; it never leaves them, whether they are at home or on a journey. It is indeed the Salah (prayer)!

وَمِنْ عَلامَةِ الخَيرِ والتَّوْفِيقِ؛ أَنْيَكُوْنَ المُسَافِرُ مُوَاظِبًا علىصَلَاتِهِ في أَوْقَاتِهَا، مُتَفَقِّهًا في أَحْكَامِهَا! وَ(مَنْ يُرِدِ اللهُ بِهِ خَيْرًا:يُفَقِّهْهُ فِي الدِّيْنِ).

And among the signs of goodness and success is for the traveler to diligently observe their prayers at their appointed times and to understand their rulings. (Whoever Allah intends to bestow goodness upon, He grants them understanding of the religion).

وَمِنْ تَيْسِيْرِ اللهِ وتَخْفِيْفِهِ: أَنْ جَعَلَلِصَلَاةِ المُسَافِرِ: أَحْكَامًا تُسَهِّلُهَا، وَرُخَصًا تُمَيّزُهَا.

Indeed, from the facilitation and ease of Allah is that He has made for the prayer of the traveler certain rulings that make it easy and distinct.

وَمِنْ ذَلِكَ: القَصْرُ والجَمْعُ. وَقَصْرُالصَّلَاةِ؛ مُتَعَلِّقٌ بِـ(السَّفَرِ): سَوَاء وُجِدَتْ المَشَقَّةُ أَمْ لا.

And among these rulings are "Al-Qasr" (shortening) and "Al-Jam'" (combining). The shortening of the prayer is related to travel, regardless of whether hardship is present or not.

وَالقَصْرُ لِلْمُسَافِرِ، لا يَحْتَاجُ إِلى نِيَّة؛لِأَنَّ الأَصْلَ في صَلَاةِ السَّفَرِ: هِيَ (القَصْر)؛ قَالَتْ عائِشَةُ رضي الله عنها: (أَوَّلُ مَا فُرِضَتْ الصَّلَاةُ رَكْعَتَيْن؛فأُقِرَّتْ صَلَاةُ السَّفَر، وَزِيْدَ في صَلَاةِالحَضَر).

Indeed, "Al-Qasr" (shortening) for the traveler does not require a specific intention, as the default for the traveler's prayer is to shorten it. Aisha (may Allah be pleased with her) reported that the prayer was initially prescribed as two units (Rak'ahs), and then the prayer for travel (i.e., Al-Qasr) was established, and the prayer for residents (i.e., Al-Haḍar) remained longer.

وَمَنْ دَخَلَ عَلَيْهِ وَقْتُ الصَّلاةِ وَهُوَ في (الحَضَرِ)، ثُمَّسَافَر؛ فَلَهُ أَنْ يُصَلِّيَهَا قَصْرًا. وَمَنْ دَخَلَ عَلَيْهِالوَقْتُ وَهُوَ في (السَّفَرِ)، ثُمَّ (وَصَلَ بَلَدَهُ) قَبْلَأَنْ يُصَلِّي؛ فَإِنَّهُ يُتِمُّ الصَّلَاة؛ لِأَنَّ العِبْرَةُبِالمَكَانِ الَّذِي (فُعِلَتْ فِيهِ الصَّلَاة)، ولَيْسَ بِالمَكَانِ (الَّذِي دَخَلَ فِيهِ وَقْتُ الصَّلاة). فَمَنْ فَعَلَهَا في الحَضَر: أَتَم. وَمَنْ فَعَلَهَا في السَّفَر: قَصَر.

If a person enters the time of prayer while in the state of being a resident (i.e., Al-Haḍar) and then travels, they have the option to shorten the prayer (i.e., Al-Qasr). On the other hand, if a person enters the time of prayer while traveling and then reaches their hometown before praying, they should complete the full prayer (i.e., At-Tamam). The determining factor is the location where the prayer was initiated, not the location where the time of prayer was entered. Therefore, if someone prays while being a resident, the prayer is to be completed (At-Tamam), and if they pray while traveling, the prayer is to be shortened (Al-Qasr).

وَلِلْمُسَافِرِ أَنْ يَجْمَعَ جَمْعَتَقْدِيْم، وَلَوْ عَلِمَ أَنَّهُ سَيَصِلُبَلَدَهُ (قَبْلَ دُخُوْلِ وَقْتِالصَّلَاةِ الثَّانِيَة).

And for the traveler, it is permissible to combine prayers due to early timing, even if they know they will reach their destination (hometown) before the time of the second prayer begins.

وَإِنْ صَلَّى المُسَافِرُ خَلْفَ الإِمَام؛فَإِنْ قَصَرَ إمَامُهُ: قَصَرَ مَعَهُ. وَإِنْ أَتَمّ:لَزِمَهُ مُتَابَعَتُهُ، سَوَاءً أَدْرَكَ الصَّلَاةَ مِنْأَوَّلِهَا، أَمْ فَاتَهُ شَيءٌ مِنْهَا.

If the traveler prays behind an imam who shortens the prayer, they should also shorten it. And if the imam completes the prayer in full, they should follow him in completing the prayer, whether they catch the prayer from the beginning or miss a part of it.

وَإِذَا صَلَّى المُسَافِرُ صَلاةَ المَغْرِبِ: خَلْفَ مُقِيْمٍ يُصَلِّي (العِشَاء)؛ فَإِنَّهُيُصَلِّي مَعَهُ بِـ(نِيَّةِ المَغْرِبِ)، فَإِذَا قَامَ الإِمَامُ لِلْرَّكعَةِ الرَّابِعَة؛ فَإِنَّهُيَجْلِسُ لِلْتَّشَهُّدِ وَيُسَلِّمُ، ثُمَّيَدْخُلُ مَعَ الإِمَامِ فِيْمَا بَقِيَ مِنْ صَلَاةِالعِشَاء.

And if the traveler prays the Maghrib prayer behind a resident imam who is performing Isha prayer, then they should join the imam with the intention of praying Maghrib. When the imam stands up for the fourth rak'ah, the traveler should sit for the Tashahhud and then conclude the prayer with the imam for the remaining part of the Isha prayer.

وَإِنْ دَخَلَ مَعَ الإِمَامِ في الرَّكْعَةِالثَّانِيَة: سَلَّمَ مَعَ الإِمَام. وَإِنْ دَخَلَفي الثَّالِثَةِ: أَتَى بِرَكْعَةٍ بَعْدَسَلَامِ الإِمَامِ.

And if the traveler joined the imam in the second rak'ah, they should conclude the prayer with the imam. If the traveler joined in the third rak'ah, they should perform one additional rak'ah after the imam's prayer has ended (i.e., after the imam has made the final Tasleem).

وَإِذَا صَلَّى المُسَافِرُ بِالمُقِيْم؛فَإِنَّهُ يُصَلِّي بِهِ الرُّبَاعِيَّةَ:رَكْعَتَيْن.

And when the traveler prays behind a resident imam, they should pray the complete four units (Rak'at) of the prayer, which is two units (Rak'at) for the regular prayer.

وَلا تَلازُمَ بَيْنَ الجَمْعِ والقَصْرِ: فَيَجُوْزُ الجَمْعُ مِنْ غَيْرِ قَصْر.ويَجُوْزُ القَصْرُ مِنْ غَيْرِ جَمْع. وَالجَمْعُلا يَخْتَصُّ بِالسَّفَرِ، بَلْ يُشْرَعُلِأَعْذَارٍ أُخْرَى: كَالمَطَرِ، وَالمَرَضِ، وَالمَشَقَّة.

There is no obligation to combine prayers with shortening (qasr). It is permissible to combine without shortening and also permissible to shorten without combining. Combining prayers is not exclusive to travel; rather, it is permitted for other valid reasons, such as heavy rain, illness, or hardship.

وَإِذَا حَانَ وَقْتُ الصَّلاةِ، والطَّائِرَةُمُسْتَمِرَّةٌ في طَيَرَانِهَا، وَخَشِىَالمُسَافِرُ فَوَاتَ وَقْتِ الصَّلَاةِقَبْلَ هُبُوْطِ الطَّائِرَة؛ فَيَجِبُ أنْ يُصَلِّيَ في الطَّائِرَةِ بِقَدْرِالاِسْتِطَاعَة؛ إِدْرَاكًا لِلْوَقْت!

If the prayer time arrives while the airplane is still in flight, and the traveler fears that he will miss the prayer before the plane lands, then it is obligatory for him to pray in the airplane to the best of his ability in order to catch the prayer time.

قالَ ابْنُ عُثَيْمِيْن: (الوَقْتُ آكَدُ شُرُوْطِالصَّلَاة، وَلِهَذَا إِذَا دَخَلَ الوَقْتُ: يُصَلِّي عَلَى حَالِهِ، وَلَوْ تَرَكَ مَا لا يَقْدِرُ عَلَيْهِ مِنَالشُّرُوْطِ والأَرْكَانِ: فَلَوْ دَخَلَ الوَقْتُ، ولَيْسَعِنْدَهُ مَا يَسْتُرُ عَوْرَتَهُ، أَوْ لا يَسْتَطِيْعُالتَطَهُرَ، أو القِيَامَ، أو التَّوَجُّهَ إلى القِبْلَةِ؛فَلَا يَنْتَظِرُ حَتَّى تَتَحَقَّقَ الشُّرُوْط، بَلْيُصَلِّي عَلَى حَالِهِ "إِذَا خَافَ فَوْتَالوَقْتَ").

Ibn 'Uthaymeen said, "The time is the most crucial condition for prayer. Therefore, when the prayer time enters, one should pray in whatever state they are, even if they are unable to fulfill all the conditions and pillars of prayer. If the prayer time enters, and a person does not have the means to cover their 'awrah (private parts), or cannot perform ablution, or stand, or face the qiblah (direction of prayer), they should not wait until all the conditions are met. Instead, they should pray in whatever state they are in when they fear that they might miss the prayer time."

قال U: ﴿إِنَّ الصَّلاةَ كَانَتْ عَلَى المُؤْمِنِينَ كِتَابًا مَوْقُوتًا﴾. أَيْفَرْضًا مُؤَقَّتًا بِوَقْتٍ مُحَدَّدٍ، لا يَتَقَدَّمُ وَلا يَتَأَخَّر.

Allah (SWT) says in the Quran, "Indeed, prayer has been decreed upon the believers a decree of specified times." (Surah An-Nisa, 4:103). This means that prayer is an obligatory act with designated times, and it should neither be advanced nor delayed beyond its prescribed time.

وَإِذَا عَلِمَ المُسَافِرُ أَنَّ الطَائِرَةَسَتَهْبِطُ قَبْلَ خُرُوْجِ وَقْتِ الصَّلَاةِ(أَوْ وَقْتِ الَّتِي بَعْدَهَا مِمَّا يُجْمَعُإِلَيْهَا)، بِقَدْرِ مَا يَكْفِي لِأَدَائِهَا؛ وَلَمْيَتَمَكَّنْ مِنْ أَدَاءِ الصَّلَاةِ في الطَّائِرَةِ(بِشُرُوْطِهَا وَأَرْكَانِهَا)؛ فَإِنَّهُ يُؤَخِّرُالصَّلَاةَ عِنْدَ الهُبُوْط.

If a traveler knows that the planewill land before the time of the prayer (or before the time of the prayer that follows it, for which combining prayers is allowed), and he will have enough time to perform the prayer, but he cannot perform it properly in the plane (with its conditions and pillars), then he should delay the prayer until after landing.

وَلا يَجُوْزُ  لِلْمُسَافِرِ: أَنْ يُصَلِّيَ(الفَرِيْضَةَ) قَاعِدًا: لا في الطَّائِرَةِ وَلا غَيْرِهَا (إِذَا كانَ يَقْدِرُعلى القِيَام، وَلَمْ يَخْشَ فَوَاتَ الوَقْت)؛ لِقَوْلِهِ ﷺ: (صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا).

It is not permissible for a traveler to pray the obligatory prayer while sitting, whether on the plane or elsewhere, if he is capable of standing and not afraid of missing the prayer's time. The Prophet ﷺ said: "Pray while standing, but if you can't, then pray while sitting."

وَالمُسَافِرُ يُصَلِّي النَّوَافِلَ إِلَّا (رَاتِبَةَ الظُّهْرِ، والمَغْرِبِ، والعِشَاءِ).وَمَا عَدَا ذَلِكَ؛ فَلَهُ أَنْ يُصَلِّىَ مَا شَاءَ مِنَ النَّوَافِلِ: كسُنَّةِ الوِتْرِ، وَصَلَاةِ الضُّحَى، وَغَيْرِهَا مِنْالنَّوَافِل.

However, the traveler may still pray voluntary prayers (Nafl) except for the emphasized Sunnah prayers of Dhuhr, Maghrib, and Isha. He can perform any other voluntary prayers he wishes, such as the Witr prayer, Duha prayer, and other non-emphasized Sunnah prayers.

وَلِلْمُسَافِرِ أَنْ يُصَلِّيَ النَّافِلَةَ: وَهُوَ رَاكِبٌعلى كُرْسِيِّهِ في الطَّائِرَةِ أو السِيَّارَةِ، (وَلَا يَلْزَمُهُ القِيَامُ أو اسْتَقْبَالُ القِبْلَةِ)؛ لِأَنَّ النبيَّ ﷺ كانَ يُصَلِّي عَلَى رَاحِلَتِهِ حَيْثُ تَوَجَّهَتْ؛ فَإِذَا أَرَادَ الفَرِيْضَةَ:نَزَلَ فَاسْتَقْبَلَ الْقِبْلَةَ.

For the traveler, it is permissible to pray voluntary prayers (Nafl) while sitting on his seat in the plane or car, and he is not required to stand or face the Qibla. This is because the Prophet ﷺ used to pray while riding his camel in whichever direction it was heading. However, when he wanted to perform the obligatory prayer, he would dismount and face the Qibla.

وَصَلاةُ الجَمَاعَةِ: وَاجِبَةٌ عَلَى المُسَافِر؛ فَإِنْ وَجَدَ جَمَاعَةًمُسَافِرِيْن: صَلَّى مَعَهُمْ قَصْرًا، وَإِلَّا صَلَّى مَعَ المُقِيْمِيْنَ أَرْبَعًا (في الصَّلَاةِ الرُّبَاعِيَّةِ).

The obligatory congregational prayer is also obligatory for the traveler. If a traveler finds a congregation of other travelers, they should pray with them in shortened form (Qasr). If there is no congregation of travelers, then the traveler should pray with the residents, performing the full four units (Rak'ahs) in the four-unit prayer (Dhuhr, Asr, and Isha).

أَقُوْلُ قَوْلِي هَذَا، وَاسْتَغْفِرُ اللهَ لِيْ وَلَكُمْ مِنْ كُلِّ ذَنْبٍ؛ فَاسْتَغْفِرُوْهُ إِنَّهُ هُوَ الغَفُورُ الرَّحِيم

الخُطْبَةُ الثَّانِيَةُ

الحَمْدُ للهِ عَلَى إِحْسَانِه، والشُّكْرُ لَهُ عَلَى تَوْفِيْقِهِ وَامْتِنَانِه، وَأَشْهَدُ أَلَّا إِلَهَ إِلَّا الله، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُوْلُه.

All praise be to Allah for His goodness, and thanks to Him for His guidance and blessings. I bear witness that there is no god but Allah, and Muhammad is His servant and messenger.

عِبَادَ الله: ضَابِطُ السَّفَرِ الَّذِي يُشْرَعُفِيْهِ التَّرَخُّصُ بِرُخَصِ السَّفَر:مَرَدُّهُ إلى (العُرْفِ والعَادَةِ)؛ فَمَا تَعَارَفَ النَّاسُ عَلَى أَنَّهُ سَفَر: فَهُوَالسَّفَرُ الَّذِي يَكُوْنُ فِيْهِ الرُّخْصَة.وَيَرَى بَعضُ العُلَمَاءِ: أَنَّ السَّفَرَ مُقيَّدٌ بِمَسَافَةِ (ثَمَانِيْنَ كِيْلُو).

O servants of Allah: The definition of travel, in which the concessions of travel apply, is based on "custom and tradition." Whatever people commonly consider as travel, it falls under the category of travel where concessions can be applied. Some scholars specify the distance as "eighty kilometers."

وَإِذَا اخْتَلَفَتِ المَسَافَةُ والعُرْفُ؛فَيَعْمَلُ الإِنسَانُ بِالأَحْوَطِ: وَهُوَ(عَدَمُ التَّرَخُّص).

When there is a difference in distance and custom, a person should act on what is more cautious, which means not applying the concessions.

وَلا تَبْدَأُ رُخَصُ السَّفَرِ: إِلَّا إِذَا خَرَجَالمُسَافِرُ مِنْ بُنْيانِ بَلَدِه، أَو عَامِرِقَرْيَتِه؛ فَلَا يَجُوزُ القَصْرُ وَهُوَفي بَلَدِهِ!

The concessions of travel should not be applied unless the traveler has left the limits of their city or the outskirts of their settled area. If they are still within their city or settled area, the shortening of prayers (qasr) is not permissible.

وَيَجُوْزُ الجَمْعُ بَيْنَ الصَّلاتَيْنِ:قَبْلَ السَّفَرِ (إِذَا كَانَ سَيَشُقُّعَلَيْهِ أَدَاء الصَّلَاةِ الثَّانِيَةِ،وَهُوَ فَي طَرِيْقِ سَفَرِه).

أَمَّا القَصْرُ؛ فَلا يَجُوْزُ لِلْمُسَافِرِإِلَّا إِذَا خَرَجَ مِنْ بَلَدِهِ.

The combining of prayers is permissible before setting out on a journey if it will be difficult for the traveler to perform the second prayer while on the journey. As for shortening the prayers (qasr), it is only allowed for the traveler after leaving their hometown or city.

* اللَّهُمَّ أَعِزَّ الإِسْلامَ والمُسْلِمِينَ، وأَذِلَّ الشِّرْكَ والمُشْرِكِيْن.

* اللَّهُمَّ فَرِّجْ هَمَّ المَهْمُوْمِيْنَ، وَنَفِّسْ كَرْبَ المَكْرُوْبِين.

* اللَّهُمَّ آمِنَّا في أَوْطَانِنَا، وأَصْلِحْ أَئِمَّتَنَا وَوُلَاةَ أُمُوْرِنَا، وَوَفِّقْ وَلِيَّ أَمْرِنَا وَوَلِيَّ عَهْدِهِ لما تُحِبُّ وَتَرْضَى، وَخُذْ بِنَاصِيَتِهِمَا لِلْبِرِّ والتَّقْوَى.

* عِبَادَ الله: ﴿إِنَّ اللهَ يَأْمُرُ بِالْعَدْلِ وَالإحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَى وَيَنْهَى عَنِ الْفَحْشَاءِ وَالمُنْكَرِ وَالْبَغْيِ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ﴾.

* فَاذْكُرُوا اللهَ يَذْكُرْكُمْ، وَاشْكُرُوْهُ على نِعَمِهِ يَزِدْكُمْ ﴿وَلَذِكْرُ اللهِ أَكْبَرُ وَاللهُ يَعْلَمُ مَا تَصْنَعُونَ﴾.

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