User:NISAMVP Cherumoth

PRAYER FOR PASSENGERS IN ISLAM

The four rak'ah prayers that are performed as adaa in the five early furl prayers or lost on the conditional journey can be disposed of as khasr (abbreviated to two rak'ahs) in the permissible long journey. This will be allowed as soon as you leave the border of the country from which you are traveling.

Hashimi is 48 miles long. This is the mileage calculated during the rule of the Abbasids. According to the milestones set during the reign of the Banu Umayyads, the present 40 km. According to 132 will come. The journey to one's destination is 132 km. If there is a distance, the furl prayer can be performed during the said journey. This distance is not enough to go back. Our Imams have made it clear that it is better to complete the journey of two marhalas (132 km) and then to perform Niskar. This is in accordance with the opinion of Abu Hanifa (ra). 132 km  The Hanafi Madhhab is that one should not be distracted even if he is far away, and should be discarded after completing it. On a journey of three marhalas (198 km), it is best to dispose of the khasra. This is also in accordance with the Hanafi Madhhab. Hanafi's view is that khasraqah is obligatory on a journey of three marhalas. Imam Kurdi (may Allah be pleased with him) said: The three marhalas near the Hanafis are only two marhalas in our Madhhab. Therefore, 132 km. Khazra is best for long distance travel. (Kurdi 2/44, Bushral Kareem 1/168, Bigya 76, Tarshih 131) The distance of a long journey can be reached even if it is left for a short time without any difficulty. (Iqna '2/146) This is because the reason for the traveler to dispose of Qasr is that he becomes a traveler, not a hardship. Difficulty is wisdom (reason) and not home (because). There will be judgment, though not in wisdom. If the law is binding on cause, then the law is abolished with the abolition of cause. That is not the state of wisdom, but without it there will be law. Even so, owning one is still beyond the reach of the average person. (Buzairimi 3/18, Jamul Jawami 2/238) One has two paths to one's destination. One road is 132 km long and the other is not. It is not possible to shorten the journey if it continues for a long distance with the requirement of shortening. If you have come a long way for some other purpose, you may want to skip it. Someone traveled to a place not far from Khazra. Once there, we extended our journey to another area. Both have the same distance to Khazr. But he cannot be reduced to a nihilist. The journey from the palace to the destination is 132 km long. There is a distance and you have to leave the above mahal. Only then should it be shortened and discarded. (Nihaya 2/261) Furl prayers can be repeated with the congregation. What has been discarded can also be discarded. It can then be completed or discarded. (Hashiyatunnihaya 2/247) The prayer of the four rak'ahs that have been vowed should not be shortened. (Mugni 1/262) It is not permissible to shorten the prayers lost in the homeland during the journey. In the same way, the prayers lost on the journey cannot be buried at home. If a person leaves the journey after entering the time of the Farru prayer, it can be shortened even if the said prayer is performed on the journey as Adai or Khalai. If the person who has set out for a long journey makes a short discharge and returns home before the said distance, the above prayer is valid and the khala does not have to be repaid. (Mugni 1/268) Someone started his journey at the end of the prayer (e.g. Luhr). No time to finish and discard. Then if you have time to perform a rak'ah, you can do khasr, otherwise you cannot. (Hashiyatunnihaya 2/248) It is necessary to know the intended place for the qasr to be permissible. However, Khazr can be reached if one travels to the right destination with the strength to cross the distance of Khazr, even if there is no specific destination. (Rashid 2/259) It has been said that Khazra can be disposed of only on the permissible journey. Then there is no concession to abbreviate the wrong journey. But even if a person makes a mistake on the way to the permissible journey, he can be dismissed as Khazra. Because he is not guilty of the journey, he is the one who made the mistake of the journey. (Sharhu Baffal 2/29) If the halal journey is a criminal journey, then it is not permissible to leave it. If you repent after leaving for a criminal journey, you will cover 132 km after proper repentance. If there is a distance, one can leave the mansion and repent. (Tuhfa ibn Qasim 2/387) It is forbidden to travel after Subhi on Friday without expecting to get Jumu'ah on the way. In that case, even if he repents on the way, he will not be able to fast until he is convinced that Jumu'ah is lost. The tawba performed before that is not a proper tawba. Assuming that Imam Salam returned from Jumu'ah, Jumu'ah is considered lost. (Nihaya 2/265) Traveling alone or with two people is a haraam, but it is permissible to travel on that journey. (Tuhfa 2/369, Khalyubi 1/265) Traveling alone is not a sin for those who spend their time pleasing to Allah and who are in need of going alone. Khasrak is not allowed on the excursion alone. At the same time, Khazra can be taken on an excursion to relieve stress. (Tuhfa 2/383) Khazra cannot be taken on a journey with the intention of visiting the country. (Bushral Kareem 1/138) For a regular traveler, it is best to complete and dispose of, regardless of the distance traveled. It is better to dispose of the captain who is on the ship with the family without khasra. The four conditions must be observed in order to dispose of the four khasras. 1. Taking care of Qasr while performing Niyyat  For example, I offer two rak'ahs of prayer for Luhr. 2 Not continuing with the one who has completed and discarded. 3. Touching everything that contradicts the power of discarding. 4. Praying is the whole journey. Completion is mandatory if you think you are finishing or discarding while you are in short supply or in doubt as to whether or not to complete. The conditional journey ends with a return to the starting point. If the traveler intends to stay in an area for an unconditional or full four days, the journey will be canceled upon arrival. Stay in a country for four days and travel room. Similarly, if you leave for a long journey and then plan to return home, the journey will end. If you stay in a place with the intention of continuing the journey if you meet a requirement that is expected to be met four days in advance, you can get up to eighteen days. Of these eighteen days and the four days mentioned earlier, two days of departure will not be considered. The Prophet (peace and blessings of Allaah be upon him) stayed in Makkah for eighteen days after the conquest of Makkah. (Tuhfa 2/378) Luhr and Azr can be disposed of either together during Luhr or backward during Azhar on the journey to Khazr. In this way, Maghrib and Isha can be jammed up and down. If the journey is only during the first prayer, then it is better to back off and if not, to overtake. Five conditions must be met when making jam. One, Jamin should be taken care of in the first prayer. It is better to take care at the beginning of the prayer. It can be taken care of at any time before saluting. According to the prevailing view, if two prayers are overridden and one forgets to take care of the first prayer, then there is no way to pray. However, Imam Musnani (may Allah be pleased with him) has stated that after the completion of the first prayer, the takbeer of the second prayer should be preceded by Ihram. This is a statement issued by Imam Shafi'i (may Allah be pleased with him). This is powerful. (Sharh al-Muhaddith 4/375) Two, Tarteeb (making way). When Luhr and Asr congregate, discard Luhr first. Three, bringing without leaving. Asr should be discarded as soon as Luhr is discharged. Cannot be collected by Rawatib. Four) The journey continues until the second prayer is entered.  Five The first prayer in his imagination must be valid.  If the first one is found to be invalid after performing the first two prayers, the second one will not go home, and both must be returned.  (Tuhfa 2/398) There are two conditions for retreating.  One) Care should be taken not to lag behind during the first prayer. He may be guilty of not having the time to perform the entire prayer, even though it is sufficient to consider the spacious time only to perform one rak'ah in time. Two) The journey should continue till the completion of both prayers.  (Tuhfa 2/398) It is Sunnah to follow the conditions to be observed in the first prayer, such as continuity and immediate (Tarteeb and Muwalat) and to take care of the first prayer.  (Tuhfa 2/399) It is a condition for the first prayer to be adaa 'that the journey should continue till the completion of both prayers when it is jammed backwards.  Then he who returns to Luhr Azhar or Maghrib Isha and enters the destination before disposing of them and ends his journey, will not be guilty, even if the first of the congregated prayers is Khala '.  (Sharhu Bafall 2/36, Fatawal Kubra 1/231) Jumu'ah and Asr can be preceded by Jama.  It is not possible to retreat to Jumuah Azur.  It must have happened during Jumu'ah.  (Bajuri 1/306) Khasraki can be discarded at the same time as Jamaki.  132 km  The Maliki Madhhab says that even a short journey without distance can be jammed. The same opinion is expressed in the Shafi'i Madhhab. In the event of an emergency the said opinion may be acted upon. Five minutes before Maghrib, I boarded a bus from Kozhikode to Malappuram. Isha will give the bank before he reaches Malappuram. In such a case, the Shafi'i Madhhab itself can be considered as a second opinion and Maghrib can be turned back to Isha. But it does not have to be Maghrib Khala. (See Tuhfa 2/394.) It can be caused by disease, both before and after. Imam Nawawi (ra) and many others have stated and emphasized this point. However, the disease must be present at the beginning of the first prayer and at the time of retiring from it until the takbeer is recited with the second prayer. Furl should be a strong enough disease that it is permissible to sit in prayer and pray. Imam Hanafi (may Allah be pleased with him) said that there is no prayer in the Hanafi Madhhab, but it can be performed during the Hajj in 'Arafah and Musdalifah. They see it as part of the Hajj ritual, not as a benefit to the traveler. The Shafi'i Madhhabs cannot congregate because the Hanafis congregate in 'Arafah and Musdalifah. We do not have jam as a karma of Hajj. Jam is permissible only if you are a conditional passenger.