Fatwa ID: 09309
Answered by Muftiyah Humairah Badshah
Question:
Salaam alaykum wa rahmatullahi wa barakatuh,
I pray you are all well. I am seeking guidance regarding a potential job opportunity and how it may affect my ability to perform the five daily prayers, particularly Fajr and Jumuʿah. I would like to know whether it would be permissible for me to take this job and how to best handle my salah under these circumstances.
Background:
I currently live in London with my wife and young child. Alhamdulillah, we are financially surviving and I have a stable source of income in the sense that I work and earn a salary through employment. My current job is working as a credit controller at a recruitment company, I have held this role for 3 years. Part of my current job involves enforcing contracts that include interest (riba) – for example, following up on late payments or enforcing the terms of agreements that include interest clauses.
Because of that, I feel very uncomfortable continuing in this role and I have been looking for a completely halal form of income.
Recently, I have been offered an opportunity to train as a train driver with South Western Railway – a role that would provide a lawful income, long-term stability for my family and double my current salary. The role, however, is safety-critical and involves shift work covering any time of day or night, including weekends. Train drivers work four days on, then have varying rest days and shifts can start as early as 3:00am or finish late at night.
During the first 12 weeks, training is Monday to Friday (9am – 5pm), which poses no prayer difficulty. After that, shifts will be up to 8 hours per day and driving multiple routes, with each route lasting no more than 2.5hrs – during which I will be driving continuously with no opportunity to leave the driver’s cab for prayer until the end of the route.
My concerns:
1. Fajr prayer:
On certain early shifts, I may start my route before Fajr comes in and by the time the route ends, the sun may have risen. I would not be able to stop the train or safely pray. If safe, would it be permissible to pray sitting down while driving? Or, if unsafe, should I delay it and pray immediately after finishing the route?
2. Duhr & Asr – Maghrib & Isha:
I understand from authentic hadith (Ibn ʿAbbās in Ṣaḥīḥ Muslim) that the Prophet peace and blessing be upon Him combined prayers in Madinah to remove hardship. Would I be allowed to combine occasionally if my shifts make it impossible to pray them on time?
3. Jumuʿah prayer:
Given that shifts can include Fridays, I may not always be able to attend Jumuʿah due to work schedules. Would it be permissible to pray Duhr instead on such occasions, as I would have no option to leave the train?
4. Intention:
I am not in financial hardship, but this job offers an increased halal and stable income, unlike my current role which involves indirect engagement with riba. My concern is whether I would be blameworthy for choosing a job that knowingly creates difficulty in performing prayers on time – even if I intend to pray as soon as possible within the allowances of the Shariah. I want to make sure that I am acting correctly and not taking advantage of a dispensation without a valid reason.
My questions:
Given all of the above, is it Islamically permissible for me to accept this role, considering the likely impact on my prayer routine?
If so, what is the correct way to handle each prayer (especially Fajr) during unavoidable shifts?
If not, should I prioritise staying in my current job, even though it involves elements of riba, until I can find another fully halal role with normal hours?
JazākumAllāhu khayran for your time and for advising me with clarity. May Allah reward you for your service to the ummah and grant you wisdom in guiding us.
Kind regards
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
Your credit controller job is impermissible due to direct involvement in interest, so you must find halal employment as soon as possible. If you can find a way to pray your salah within the time while working as a train driver, then this job would be permissible, otherwise you should search for alternative employment.
Jabir (﵁) said that Allah’s Messenger (ﷺ) cursed the accepter of interest and its payer, and one who records it, and the two witnesses, and he said: “They are all equal.” (Sahih Muslim 1598) [1]
When it comes to employment, the permissibility depends on the actual work done: directly performing a sin is not permissible, but any work which is not forbidden in and of itself is permissible.[2] Interest (riba) is prohibited in Islam.[3] Since your job as a credit controller directly involves enforcing interest in contracts and extracting interest from people, it would be considered to be dealing with and facilitating interest directly in a way which would render the work impermissible.
Due to this, you should indeed try to leave your current job and seek permissible employment. Employment driving transport vehicles such as trains is inherently permissible work, and therefore is certainly worth consideration over your current situation. Train driving is a job wherein shift trading is a common and accepted practice amongst many employees, and so first investigate whether it would be possible for you to organise your shifts in such a way that there are no serious conflicts with salah times.
Regarding train journeys which cover an entire salah time such as Fajr, investigate whether it is possible to quickly pray the obligatory rakaats of salah standing up and facing the qibla in your cab or outside of it during the short breaks when the train stops to pick up passengers. If it is truly impossible for you to leave your seat for long enough to pray since you fear for the safety of the passengers, and you know you will not get a chance to pray standing within the time, you may resort to praying seated while facing the qibla so long as the train is moving.[4] If you are forced to pray seated, you should also perform the salah at home as a precautionary measure, especially if you were also unable to face the qibla.[4]
According to the Hanafi madhhab, combining prayers so that you pray one salah in the time of another is a practice which is specific to Hajj and not outside of it.[5] However, you may pray one salah, such as Duhr, at the very end of its time and follow it up with the next salah, such as Asr, at the very beginning of its time. This is also what is interpreted to have occurred in the Ahadith regarding this subject.[5]
As for Jumu’ah, you should strive to organise your shifts in such a way that you have time to pray Jumu’ah if your train route does not render you a traveller, as Jumu’ah is obligatory for men who are not travelling.[6] If you cannot travel to a masjid, consider forming a small congregation to pray with your Muslim colleagues at a train station. However, if you are forced to miss a Jumu’ah due an unavoidable circumstance, you must pray Duhr instead.[7]
Note that if a train journey is planned to go to a ‘three day distance’, which is 55 miles, from the boundary of your city of residence, you will become a traveller (musafir) from when you exit your city’s boundaries until you return back into the city.[8] A traveller is not obligated to pray Jumu’ah, and they must also shorten their obligatory rakaats of Duhr, Asr and Isha from four rakaats to two, which will provide ease on long journeys.[8]
There are many Muslim train drivers in the UK. Try to contact a Muslim train driver and consult them regarding how they perform their prayers. Also investigate whether there are any religious dispensations available with South Western Railway if possible.
If this job is causing you to struggle with the performance of salah, consider continuing your job search to find even better employment, even if you take a job which is less financially rewarding, hoping for the reward of Allah (ﷻ) and His blessings in your earnings.
Only Allah ﷻ knows best.
Written by Muftiyah Humairah Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
عَنْ جَابِرٍ، قَالَ لَعَنَ رَسُولُ اللَّهِ صلى الله عليه وسلم آكِلَ الرِّبَا وَمُوكِلَهُ وَكَاتِبَهُ وَشَاهِدَيْهِ وَقَالَ هُمْ سَوَاءٌ
Sahih Muslim (https://sunnah.com) b.22, ch.19, no.132 (1598)
[2]
عَلَى هَذَا يُخَرَّجُ الِاسْتِئْجَارُ عَلَى الْمَعَاصِي أَنَّهُ لَا يَصِحُّ لِأَنَّهُ اسْتِئْجَارٌ عَلَى مَنْفَعَةٍ غَيْرِ مَقْدُورَةِ الِاسْتِيفَاءِ شَرْعًا كَاسْتِئْجَارِ الْإِنْسَانِ لِلَّعِبِ وَاللَّهْوِ، وَكَاسْتِئْجَارِ الْمُغَنِّيَةِ، وَالنَّائِحَةِ لِلْغِنَاءِ، وَالنَّوْحِ بِخِلَافِ الِاسْتِئْجَارِ لِكِتَابَةِ الْغِنَاءِ وَالنَّوْحِ أَنَّهُ جَائِزٌ؛ لِأَنَّ الْمَمْنُوعَ عَنْهُ نَفْسُ الْغِنَاءِ، وَالنَّوْحِ لَا كِتَابَتُهُمَا وَكَذَا لَوْ اسْتَأْجَرَ رَجُلًا لِيَقْتُلَ لَهُ رَجُلًا أَوْ لِيَسْجُنَهُ أَوْ لِيَضْرِبَهُ ظُلْمًا وَكَذَا كُلُّ إجَارَةٍ وَقَعَتْ لِمَظْلَمَةٍ؛ لِأَنَّهُ اسْتِئْجَارٌ لِفِعْلِ الْمَعْصِيَةِ فَلَا يَكُونُ الْمَعْقُودُ عَلَيْهِ مَقْدُورَ الِاسْتِيفَاءِ شَرْعًا
Badaai’ Al-Sanaai’ (Daar Al-Kutub Al-‘Ilmiyyah, https://shamela.ws) v.4 p.189
[3]
ذَكَرَ الرِّبَا، لِأَنَّ فِي كُلٍّ مِنْهُمَا زِيَادَةً إلَّا أَنَّ تِلْكَ الزِّيَادَةَ حَلَالٌ، وَهَذِهِ حَرَامٌ
…
تَعْرِيفُ رِبَا الْفَضْلِ، لِأَنَّهُ هُوَ الْمُتَبَادَرُ عِنْدَ الْإِطْلَاقِ، وَلِذَا قَالَ فِي الْبَحْرِ فَضْلُ أَحَدِ الْمُتَجَانِسَيْنِ. نَعَمْ هَذَا يُنَاسِبُ تَعْرِيفَ الْكَنْزِ بِقَوْلِهِ فَضْلُ مَالٍ بِلَا عِوَضٍ فِي مُعَاوَضَةِ مَالٍ بِمَالٍ
فَإِنَّ الْأَجَلَ فِي أَحَدِ الْعِوَضَيْنِ فَضْلٌ حُكْمِيٌّ بِلَا عِوَضٍ، وَلَمَّا كَانَ الْأَجَلُ يُقْصَدُ لَهُ زِيَادَةُ الْعِوَضِ كَمَا مَرَّ فِي الْمُرَابَحَةِ صَحَّ وَصْفُهُ بِكَوْنِهِ فَضْلَ مَالٍ حُكْمًا
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.5 p.168
كُلُّ قَرْضٍ جَرَّ نَفْعًا حَرَامٌ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.5 p.166
[4]
صَلَّى الْفَرْضَ فِي فُلْكٍ) جَارٍ (قَاعِدًا بِلَا عُذْرٍ صَحَّ) لِغَلَبَةِ الْعَجْزِ (وَأَسَاءَ) وَقَالَا: لَا يَصِحُّ إلَّا بِعُذْرٍ وَهُوَ الْأَظْهَرُ بُرْهَانٌ (وَالْمَرْبُوطَةُ فِي الشَّطِّ كَالشَّطِّ) فِي الْأَصَحِّ (وَالْمَرْبُوطَةُ بِلُجَّةِ الْبَحْرِ إنْ كَانَ الرِّيحُ يُحَرِّكُهَا شَدِيدًا فَكَالسَّائِرَةِ وَإِلَّا فَكَالْوَاقِفَةِ
….
وَيَلْزَمُ اسْتِقْبَالُ الْقِبْلَةِ عِنْدَ الِافْتِتَاحِ وَكُلَّمَا دَارَتْ
…
مَطْلَبٌ فِي الصَّلَاةِ فِي السَّفِينَةِ. (قَوْلُهُ جَارٍ) أَيْ سَائِرٍ احْتِرَازًا عَنْ الْمَرْبُوطِ.(قَوْلُهُ قَاعِدًا) أَيْ يَرْكَعُ وَيَسْجُدُ لَا مَوْطِئًا اتِّفَاقًا بَحْرٌ. (قَوْلُهُ لِغَلَبَةِ الْعَجْزِ) أَيْ لِأَنَّ دَوَرَانَ الرَّأْسِ فِيهَا غَالِبٌ، وَالْغَالِبُ كَالْمُتَحَقِّقِ فَأُقِيمَ مَقَامَهُ كَالسَّفَرِ أُقِيمَ مَقَامَ الْمَشَقَّةِ وَالنَّوْمِ مَقَامَ الْحَدَثِ شَرْحُ الْمُنْيَةِ وَلِذَا ذَكَرُوا مَسْأَلَةَ الصَّلَاةِ فِي السَّفِينَةِ فِي بَابِ صَلَاةِ الْمَرِيضِ. (قَوْلُهُ وَأَسَاءَ) أَشَارَ إلَى أَنَّ الْقِيَامَ أَفْضَلُ لِأَنَّهُ أَبْعَدُ عَنْ شُبْهَةِ الْخِلَافِ وَالْخُرُوجُ أَفْضَلُ إنْ أَمْكَنَهُ لِأَنَّهُ أَمْكَنَ لِقَلْبِهِ بَحْرٌ وَشَرْحُ الْمُنْيَةِ. (قَوْلُهُ وَهُوَ الْأَظْهَرُ) وَفِي الْحِلْيَةِ بَعْدَ سَوْقِ الْأَدِلَّةِ: وَالْأَظْهَرُ أَنَّ قَوْلَهُمَا أَشْبَهُ فَلَا جَرَمَ أَنَّ فِي الْحَاوِي الْقُدْسِيِّ وَبِهِ نَأْخُذُ. اهـ. (قَوْلُهُ وَالْمَرْبُوطَةُ فِي الشَّطِّ كَالشَّطِّ) فَلَا تَجُوزُ الصَّلَاةُ فِيهَا قَاعِدًا اتِّفَاقًا. وَظَاهِرُ مَا فِي الْهِدَايَةِ وَغَيْرِهَا الْجَوَازُ قَائِمًا مُطْلَقًا أَيْ اسْتَقَرَّتْ عَلَى الْأَرْضِ أَوْ لَا، وَصَرَّحَ فِي الْإِيضَاحِ بِمَنْعِهِ فِي الثَّانِي حَيْثُ أَمْكَنَهُ الْخُرُوجُ إلْحَاقًا لَهَا بِالدَّابَّةِ نَهْرٌ وَاخْتَارَهُ فِي الْمُحِيطِ وَالْبَدَائِعِ بَحْرٌ، وَعَزَاهُ فِي الْإِمْدَادِ أَيْضًا إلَى مَجْمَعِ الرِّوَايَاتِ عَنْ الْمُصَفَّى وَجَزَمَ بِهِ فِي نُورِ الْإِيضَاحِ، وَعَلَى هَذَا يَنْبَغِي أَنْ لَا تَجُوزَ الصَّلَاةُ فِيهَا سَائِرَةً مَعَ إمْكَانِ الْخُرُوجِ إلَى الْبَرِّ وَهَذِهِ الْمَسْأَلَةُ النَّاسُ عَنْهَا غَافِلُونَ شَرْحُ الْمُنْيَةِ (قَوْلُهُ فِي الْأَصَحِّ) احْتِرَازٌ عَنْ قَوْلِ الْبَعْضِ بِأَنَّهُ لَا فَرْقَ بَيْنَهَا وَبَيْنَ السَّائِرَةِ كَمَا فِي النَّهْرِ. (قَوْلُهُ وَإِلَّا فَكَالْوَاقِفَةِ) أَيْ إنْ لَمْ تُحَرِّكْهَا الرِّيحُ
…
شَدِيدًا بَلْ يَسِيرًا فَحُكْمُهَا كَالْوَاقِفَةِ فَلَا تَجُوزُ الصَّلَاةُ فِيهَا قَاعِدًا مَعَ الْقُدْرَةِ عَلَى الْقِيَامِ كَمَا فِي الْإِمْدَادِ. (قَوْلُهُ وَيَلْزَمُ اسْتِقْبَالُ الْقِبْلَةِ إلَخْ) أَيْ فِي قَوْلِهِمْ جَمِيعًا بَحْرٌ، وَإِنْ عَجَزَ عَنْهُ يُمْسِكُ عَنْ الصَّلَاةِ إمْدَادٌ عَنْ مَجْمَعِ الرِّوَايَاتِ وَلَعَلَّهُ يُمْسِكُ مَا لَمْ يَخَفْ خُرُوجَ الْوَقْتِ لِمَا تَقَرَّرَ مِنْ أَنَّ قِبْلَةَ الْعَاجِزِ جِهَةُ قُدْرَتِهِ، وَهَذَا كَذَلِكَ وَإِلَّا فَمَا الْفَرْقُ فَلْيُتَأَمَّلْ، وَإِنَّمَا لَزِمَهُ الِاسْتِقْبَالُ لِأَنَّهُ فِي حَقِّهِ كَالْبَيْتِ حَتَّى لَا يَتَطَوَّعَ فِيهَا مُومِئًا مَعَ الْقُدْرَةِ عَلَى الرُّكُوعِ وَالسُّجُودِ بِخِلَافِ رَاكِبِ الدَّابَّةِ كَذَا فِي الْكَافِي شَرْحُ الْمُنْيَةِ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.101-102
[5]
وَشَرَائِطُ هَذَا الْجَمْعِ: الْإِحْرَامُ بِالْحَجِّ، وَتَقْدِيمُ الْوُقُوفِ عَلَيْهِ، وَالزَّمَانُ وَالْمَكَانُ، وَالْوَقْتُ إلَخْ. قَالَ شَارِحُهُ: فَلَا يَجُوزُ لِغَيْرِ الْمُحْرِمِ بِالْحَجِّ وَأَمَّا مَا ذَكَرَهُ الْمَحْبُوبِيُّ مِنْ أَنَّ الْإِحْرَامَ غَيْرُ شَرْطٍ فِيهِ فَغَيْرُ صَحِيحٍ لِتَصْرِيحِهِمْ بِأَنَّ هَذَا الْجَمْعَ جَمْعُ نُسُكٍ وَلَا يَكُونُ نُسُكًا إلَّا بِالْإِحْرَامِ بِالْحَجِّ اهـ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.509
وَلَا جَمْعَ بَيْنَ فَرْضَيْنِ فِي وَقْتٍ بِعُذْرِ) سَفَرٍ وَمَطَرٍ خِلَافًا لِلشَّافِعِيِّ، وَمَا رَوَاه
….
مَحْمُولٌ عَلَى الْجَمْعِ فِعْلًا لَا وَقْتًا (فَإِنْ جَمَعَ فَسَدَ لَوْ قَدَّمَ) الْفَرْضَ عَلَى وَقْتِهِ (وَحَرُمَ لَوْ عَكَسَ) أَيْ أَخَّرَهُ عَنْهُ (وَإِنْ صَحَّ) بِطَرِيقِ الْقَضَاءِ (إلَّا لِحَاجٍّ بِعَرَفَةَ وَمُزْدَلِفَةَ) كَمَا سَيَجِيءُ
…
قَوْلُهُ: وَمَا رَوَاهُ) أَيْ مِنْ الْأَحَادِيثِ الدَّالَّةِ عَلَى التَّأْخِيرِ كَحَدِيثِ أَنَسٍ «أَنَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كَانَ إذَا عَجَّلَ السَّيْرَ يُؤَخِّرُ الظُّهْرَ إلَى وَقْتِ الْعَصْرِ فَيَجْمَعُ بَيْنَهُمَا، وَيُؤَخِّرُ الْمَغْرِبَ حَتَّى يَجْمَعَ بَيْنَهَا وَبَيْنَ الْعِشَاءِ» وَعَنْ ابْنِ مَسْعُودٍ مِثْلُهُ.
…
وَمِنْ الْأَحَادِيثِ الدَّالَّةِ عَلَى التَّقْدِيمِ وَلَيْسَ فِيهَا صَرِيحٌ سِوَى حَدِيثِ أَبِي الطُّفَيْلِ عَنْ مُعَاذٍ «أَنَّهُ – عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ – كَانَ فِي غَزْوَةِ تَبُوكَ إذَا ارْتَحَلَ قَبْلَ زَيْغِ الشَّمْسِ آخَرَ الظُّهْرَ إلَى الْعَصْرِ فَيُصَلِّيهِمَا جَمِيعًا، وَإِذَا ارْتَحَلَ قَبْلَ زَيْغِ الشَّمْسِ صَلَّى الظُّهْرَ وَالْعَصْرَ ثُمَّ سَارَ، وَكَانَ إذَا ارْتَحَلَ قَبْلَ الْمَغْرِبِ أَخَّرَ الْمَغْرِبَ حَتَّى يُصَلِّيَهَا مَعَ الْعِشَاءِ، وَإِذَا ارْتَحَلَ بَعْدَ الْمَغْرِبِ عَجَّلَ الْعِشَاءَ فَصَلَّاهَا مَعَ الْمَغْرِبِ» . (قَوْلُهُ: مَحْمُولٌ إلَخْ) أَيْ مَا رَوَاهُ مِمَّا يَدُلُّ عَلَى التَّأْخِيرِ مَحْمُولٌ عَلَى الْجَمْعِ فِعْلًا لَا وَقْتًا: أَيْ فِعْلُ الْأُولَى فِي آخِرِ وَقْتِهَا وَالثَّانِيَةِ فِي أَوَّلِ وَقْتِهَا، وَيُحْمَلُ تَصْرِيحُ الرَّاوِي بِخُرُوجِ وَقْتِ الْأُولَى عَلَى التَّجَوُّزِ كَقَوْلِهِ تَعَالَى – {فَإِذَا بَلَغْنَ أَجَلَهُنَّ} [البقرة: ٢٣٤]- أَيْ قَارَبْنَ بُلُوغَ الْأَجَلِ أَوْ عَلَى أَنَّهُ ظَنٌّ، وَيَدُلُّ عَلَى هَذَا التَّأْوِيلِ مَا صَحَّ «عَنْ ابْنِ عُمَرَ أَنَّهُ نَزَلَ فِي آخِرِ الشَّفَقِ فَصَلَّى الْمَغْرِبَ ثُمَّ أَقَامَ الْعِشَاءَ وَقَدْ تَوَارَى الشَّفَقُ، ثُمَّ قَالَ: إنَّ رَسُولَ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – كَانَ إذَا عَجَّلَ بِهِ السَّيْرَ صَنَعَ هَكَذَا» ” وَفِي رِوَايَةٍ ” ثُمَّ انْتَظَرَ حَتَّى غَابَ الشَّفَقُ وَصَلَّى الْعِشَاءَ ” كَيْفَ وَقَدْ قَالَ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – «لَيْسَ فِي النَّوْمِ تَفْرِيطٌ، إنَّمَا التَّفْرِيطُ فِي الْيَقِظَةِ، بِأَنْ تُؤَخَّرَ صَلَاةٌ إلَى وَقْتِ الْأُخْرَى» رَوَاهُ مُسْلِمٌ، وَهَذَا قَالَهُ وَهُوَ فِي السَّفَرِ وَرَوَى مُسْلِمٌ أَيْضًا عَنْ ابْنِ عَبَّاسٍ «أَنَّهُ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ وَالْمَغْرِبِ وَالْعِشَاءِ بِالْمَدِينَةِ مِنْ غَيْرِ خَوْفٍ وَلَا مَطَرٍ، لِئَلَّا تُحْرَجَ أُمَّتُهُ» وَفِي رِوَايَةٍ «وَلَا سَفَرٍ» وَالشَّافِعِيُّ لَا يَرَى الْجَمْعَ بِلَا عُذْرٍ، فَمَا كَانَ جَوَابُهُ عَنْ هَذَا الْحَدِيثِ فَهُوَ جَوَابُنَا. وَأَمَّا حَدِيثُ أَبِي الطُّفَيْلِ الدَّالُّ عَلَى التَّقْدِيمِ فَقَالَ التِّرْمِذِيُّ فِيهِ إنَّهُ غَرِيبٌ، وَقَالَ الْحَاكِمُ إنَّهُ مَوْضُوعٌ، وَقَالَ أَبُو دَاوُد: لَيْسَ فِي تَقْدِيمِ الْوَقْتِ حَدِيثٌ قَائِمٌ، وَقَدْ أَنْكَرَتْ عَائِشَةُ عَلَى مَنْ يَقُولُ بِالْجَمْعِ فِي وَقْتٍ وَاحِدٍ. وَفِي الصَّحِيحَيْنِ «عَنْ ابْنِ مَسْعُودٍ وَاَلَّذِي لَا إلَهَ غَيْرُهُ مَا صَلَّى رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – صَلَاةً قَطُّ إلَّا لِوَقْتِهَا إلَّا صَلَاتَيْنِ جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِعَرَفَةَ، وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعٍ» ” وَيَكْفِي فِي ذَلِكَ النُّصُوصُ الْوَارِدَةُ بِتَعْيِينِ الْأَوْقَاتِ مِنْ الْآيَاتِ وَالْأَخْبَارِ، وَتَمَامُ ذَلِكَ فِي الْمُطَوَّلَاتِ كَالزَّيْلَعِيِّ وَشَرْحِ الْمُنْيَةِ. وَقَالَ سُلْطَانُ الْعَارِفِينَ سَيِّدِي مُحْيِي الدِّينِ نَفَعَنَا اللَّهُ بِهِ: وَاَلَّذِي أَذْهَبُ إلَيْهِ أَنَّهُ لَا يَجُوزُ الْجَمْعُ فِي غَيْرِ عَرَفَةَ وَمُزْدَلِفَةَ؛ لِأَنَّ أَوْقَاتَ الصَّلَاةِ قَدْ ثَبَتَتْ بِلَا خِلَافٍ، وَلَا يَجُوزُ إخْرَاجُ صَلَاةٍ عَنْ وَقْتِهَا إلَّا بِنَصٍّ غَيْرِ مُحْتَمَلٍ؛ إذْ لَا يَنْبَغِي أَنْ يُخْرَجَ عَنْ أَمْرٍ ثَابِتٍ بِأَمْرٍ مُحْتَمَلٍ، هَذَا لَا يَقُولُ بِهِ مَنْ شَمَّ رَائِحَةَ الْعِلْمِ، وَكُلُّ حَدِيثٍ وَرَدَ فِي ذَلِكَ فَمُحْتَمِلٌ أَنَّهُ يُتَكَلَّمُ فِيهِ مَعَ احْتِمَالِ أَنَّهُ صَحِيحٌ، لَكِنَّهُ لَيْسَ بِنَصٍّ اهـ كَذَا نَقَلَهُ عَنْهُ سَيِّدِي عَبْدُ الْوَهَّابِ الشَّعْرَانِيُّ فِي كِتَابِهِ الْكِبْرِيتُ الْأَحْمَرُ فِي بَيَانِ عُلُومِ الشَّيْخِ الْأَكْبَرِ. (قَوْلُهُ: فَإِنْ جَمَعَ إلَخْ) تَفْصِيلٌ أَجْمَلَهُ أَوَّلًا بِقَوْلِهِ: وَلَا جَمْعَ الصَّادِقِ بِالْفَسَادِ أَوْ الْحُرْمَةِ فَقَطْ ط
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.1 p.381-382
[6]
الْبَابُ السَّادِسَ عَشَرَ فِي صَلَاةِ الْجُمُعَةِ) وَهِيَ فَرْضُ عَيْنٍ، كَذَا فِي التَّهْذِيبِ (ثُمَّ لِوُجُوبِهَا شَرَائِطُ فِي الْمُصَلِّي) وَهِيَ الْحُرِّيَّةُ وَالذُّكُورَةُ وَالْإِقَامَةُ وَالصِّحَّةُ، كَذَا فِي الْكَافِي، وَالْقُدْرَةُ عَلَى الْمَشْيِ، كَذَا فِي الْبَحْرِ الرَّائِقِ، وَالْبَصَرُ، هَكَذَا فِي التُّمُرْتَاشِيِّ، حَتَّى لَا تَجِبَ الْجُمُعَةُ عَلَى الْعَبِيدِ وَالنِّسْوَانِ وَالْمُسَافِرِينَ وَالْمَرْضَى، كَذَا فِي مُحِيطِ السَّرَخْسِيِّ وَلَا عَلَى الْمُقْعَدِ بِالْإِجْمَاعِ، كَذَا فِي الْمُحِيطِ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.144
[7]
وَمَنْ لَا تَجِبُ عَلَيْهِمْ الْجُمُعَةُ مِنْ أَهْلِ الْقُرَى وَالْبَوَادِي لَهُمْ أَنْ يُصَلُّوا الظُّهْرَ بِجَمَاعَةٍ يَوْمَ الْجُمُعَةِ بِأَذَانٍ وَإِقَامَةٍ وَالْمُسَافِرُونَ إذَا حَضَرُوا يَوْمَ الْجُمُعَةِ فِي مِصْرٍ يُصَلُّونَ فُرَادَى وَكَذَلِكَ أَهْلُ الْمِصْرِ إذَا فَاتَتْهُمْ الْجُمُعَةُ
Al-Fataawa Al-Hindiyyah (Daar Al-Fikr, https://shamela.ws) v.1 p.145
[8]
سَفَرٌ خَاصٌّ وَهُوَ الَّذِي تَتَغَيَّرُ بِهِ الْأَحْكَامُ مِنْ قَصْرِ الصَّلَاةِ وَإِبَاحَةِ الْفِطْرِ وَامْتِدَادِ مُدَّةِ الْمَسْحِ إلَى ثَلَاثَةِ أَيَّامٍ وَسُقُوطِ وُجُوبِ الْجُمُعَةِ وَالْعِيدَيْنِ وَالْأُضْحِيَّةِ وَحُرْمَةِ الْخُرُوجِ عَلَى الْحُرَّةِ مِنْ غَيْرِ مَحْرَمٍ ط عَنْ الْعِنَايَةِ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.120
وَأَشَارَ إلَى أَنَّهُ يُشْتَرَطُ مُفَارَقَةُ مَا كَانَ مِنْ تَوَابِعِ مَوْضِعِ الْإِقَامَةِ كَرُبَضِ الْمِصْرِ وَهُوَ مَا حَوْلَ الْمَدِينَةِ مِنْ بُيُوتٍ وَمَسَاكِنَ فَإِنَّهُ فِي حُكْمِ الْمِصْرِ وَكَذَا الْقُرَى الْمُتَّصِلَةُ بِالرُّبَضِ فِي الصَّحِيحِ
…
(قَوْلُهُ مِنْ جَانِبِ خُرُوجِهِ إلَخْ) قَالَ فِي شَرْحِ الْمُنْيَةِ: فَلَا يَصِيرُ مُسَافِرًا قَبْلَ أَنْ يُفَارِقَ عُمْرَانَ مَا خَرَجَ مِنْهُ مِنْ الْجَانِبِ الَّذِي خَرَجَ، حَتَّى لَوْ كَانَ ثَمَّةَ مَحَلَّةٌ مُنْفَصِلَةٌ عَنْ الْمِصْرِ، وَقَدْ كَانَتْ مُتَّصِلَةً بِهِ لَا يَصِيرُ مُسَافِرًا مَا لَمْ يُجَاوِزْهَا
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.121
مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ وَلَيَالِيِهَا
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.122
صَلَّى الْفَرْضَ الرُّبَاعِيَّ رَكْعَتَيْنِ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.123
قَوْلُهُ حَتَّى يَدْخُلَ مَوْضِعَ مَقَامِهِ) أَيْ الَّذِي فَارَقَ بُيُوتَهُ سَوَاءٌ دَخَلَهُ بِنِيَّةِ الِاجْتِيَازِ أَوْ دَخَلَهُ لِقَضَاءِ حَاجَةٍ لِأَنَّ مِصْرَهُ مُتَعَيِّنٌ لِلْإِقَامَةِ فَلَا يَحْتَاجُ إلَى نِيَّةٍ جَوْهَرَةٌ، وَدَخَلَ فِي مَوْضِعِ الْمُقَامِ مَا أُلْحِقَ بِهِ كَالرُّبَضِ كَمَا أَفَادَهُ الْقُهُسْتَانِيُّ
Radd Al-Muhtaar (Halabi ed., Daar Al-Fikr, https://shamela.ws) v.2 p.124
https://daruliftabirmingham.co.uk/home/who-is-musaafir/