Offering the prayer while travelling by bus or airplane:
- If there is enough space in the airplane or bus for the traveler to pray and one is able to pray while standing, then it is obligatory on him to offer the prayer standing, bowing, prostrating and facing the Qiblah.
- If it is not possible, then:
(a) If the airplane will arrive at the airport (destination) before the end of the prayer time, then he should wait until it lands.
(b) If the airplane will arrive after the end of the prayer time, then in this case:
(i) If this prayer can be joined with the next prayer (e.g. Dhuhur joined with Asr or Maghrib with ‘Isha), then he should wait until the airplane lands and offer the two prayers joined and late.
(ii) If this prayer cannot be joined with another prayer like the Fajr prayer, then the traveller should offer it on the airplane according to his state.
Note: If there is enough space for one to offer the Salaat while standing, bowing, prostrating and facing the Qiblah, then it is permissible for him to offer the Salaat on the airplane before landing at the airport (as long as he is fulfilling the required pillars of the Salaat)
How can one perform the prayer on the airplane?
If there is no special place for prayer in the airplane, then he should pray in his place while standing without supporting himself on anything (if the airplane is level) otherwise he should hold the front seat and bend for the Ruku’ as much as he can. Then he should sit on the seat and bend for the Sujud and this is according to the following verse:
فاتقوا الله ما استطعتم
“So keep your duty to Allaah (and fear Him) as much as you can.” [Surat at-Taghabun 64:16]
Joining the Prayers
This means to join the Dhuhur with the Asr prayer, and the Maghrib with the ‘Isha prayer while travelling, irrespective of whether this joining is done at the time of the validity of a former prayer (advanced joining) or the latter one (late joining). Some people think that joining cannot be except at the end of the Dhuhur prayer (for example) and the beginning of the time of Asr prayer. This is baseless.
Note: The Asr and the Maghrib prayers cannot be joined together.
The most correct point of view is that joining the prayers is Sunnah on two accounts:
1. It is one of Allaah’s permissions, and Allaah (Azza wa Jall) likes His permissions to be practiced just as He dislikes disobedience to Him.
2. It is following the Prophet (Salla-Allaahu ‘alayhi wa sallam), who used to join the prayers when the reasons for joining were valid.
Question (1):
Is joining the prayers permissible only during travel or also when one has reached the destination (that is other than his home country)?
Answer:
The scholars differ regarding this matter:
The first opinion states that it is permissible for the traveler to join the prayers whether he is travelling or residing at a certain place.
The evidence for that is the narration of Mu’aadh ibn Jabal (Radia-Allaahu ‘anhu) when he said that on the Tabuk expedition, the Prophet (Salla-Allaahu ‘alayhi wa sallam) offered the Dhuhur and Asr prayers together and the Maghrib and ‘Isha prayers together, and he was dwelling at Tabuk. [Ahmad, Abu Dawoud and An-Nasaa’i]
The second opinion states that it is not permissible for the traveler to join the prayers except during his travel (while on a journey) and not when he is stationary at a dwelling place. Their evidence is the narration of Ibn ‘Umar (Radia-Allaahu ‘anhuma) that the Prophet (Salla-Allaahu ‘alayhi wa sallam) used to join the prayers together while he was on a journey. [Reported by al-Bukhaari]
Another evidence is that he (Salla-Allaahu ‘alayhi wa sallam) did not join two prayers at Mina (during the farewell Hajj) although he was dwelling there. [Reported by Muslim]
The most correct verdict is that it is permissible for the traveler to join the prayers, but it is preferred and more desirable for the one who is on a journey; while it is permitted but not recommended for him if he is residing at a place. Although it is permitted to join the prayers, it is better not to join them.
Note: It is permissible for the sick person to join the prayers if he finds difficulty in offering the prayers separately at its stated time, because Allaah () said in Surat al-Baqarah:
يريد الله بكم اليسر ولا يريد بكم العسر
“Allaah intends for you ease, and He does not want to make things difficult for you.” (2:185)
It is also permissible to join the prayers in the case of heavy rain which wets the garments, but if the rain is not heavy and would not wet the garments, then it is not permissible to join the prayers. Also, the prayers could be joined in case the roads are slippery and muddy, or in the case of a strong cold wind.
Generally, the reasons for joining the prayers are travel, sickness, rain, mud, violent cold wind and for the women, experiencing a prolonged flow of blood (bleeding).
Question (2):
Is it necessary to have the intention of joining the prayers at the first Takbeer (i.e. the first prayer)?
Answer:
It is not required to have the intention for joining the prayers at the first Takbeer of the first prayer offered, but it is a required condition that the reason for joining the prayers be present, even if one intended to join the prayers after finishing the first one and starting the second one. This is the opinion of Shaikh ul-Islam ibn Taymiyyah (Rahimahullaah).
Question (3):
Is it compulsory to offer the prayers successively when they are joined together?
Answer:
The correct point of view is that joining the prayers does not require them to be offered successively. If one offered the first prayer and then went on to answer the call of nature, performed ablution, ate and then offered the second prayer, it is permissible.
And Allaah (Azza wa Jall) knows best.
One should make his travel a worship and a means of approaching Allaah (Ta’ala) by increasing ones good deeds which would benefit him on a day whereon neither wealth nor sons will avail him, except he who brings to Allaah a sound heart.
Note: The Jumu’ah (Friday) prayer cannot be joined with the Asr prayer!
Reference: Ash-Sharh al-Mumtie’ ‘alaa Zaad al-Mustaqna’, by Shaikh Muhammad ibn Salih al-‘Uthaimeen, vol. 4, Kitab us-Salat, Bab Salat Ahlul-A’dhar.
Question (4):
I had an important duty and the time came for prayer while I was on board an airplane, so I prayed while I was sitting in the seat of the plane, bowing my head, without knowing which direction I was facing. I request you to inform me if my prayer was correct, and if it was not correct, should I have delayed it until after I got off the airplane?
Shaikh Ibn Baaz ((Rahimahullaah) answered the question as follows:
It is an obligation upon the Muslim when he is on board an airplane or in the desert, to try his best to find the direction of the Qiblah, by asking people who know, or by looking for signs that will reveal the direction of the Qiblah, so that he may knowingly pray towards the Qiblah.
If it is not easy for him to find this out, he must estimate and strive to find the direction of the Qiblah to the best of his ability and pray towards it. This will be sufficient for him, even if it became apparent later that he was mistaken in his estimation of the direction of the Qiblah, because he exercised his judgement and feared Allaah as much as he was able.
It is not permissible to perform an obligatory prayer on an airplane or in the desert without striving and exercising one’s judgment to find the Qiblah. Anyone who did so, would be obliged to repeat the prayer because he had not feared Allaah as much as he could and strove to the best of his ability. As for the questioner having prayed sitting, there is no objection to this if he was unable to pray standing. This also applies to the worshipper on a ship or a boat, when it is not possible for him to stand. The evidence for this are the Words of Allaah, the Most High:
فاتقوا الله ما استطعتم
“So keep your duty to Allaah and fear Him as much as you can.” (64:16)
If he delayed the prayer until he left the airplane, there would be no objection to that, so long as time permitted. All of this is regarding the obligatory prayers. As for the supererogatory prayers, it is not necessary to face the Qiblah when one is in an airplane or car or on a riding beast, because it has been authentically reported from the Messenger () that he used to pray the non-obligatory prayers while he was on his camel in whichever direction he was travelling. However, it is preferred to face the Qiblah at the start of the prayer, then complete the prayer in whichever direction he is travelling, because proof of that has been authentically reported in the Hadeeth of Anas, may Allaah be pleased with him. And through Allaah success is attained.
Source:
Fatawa Islamiyyah, The Book of Prayer, Vol. 2, published by Dar-us-Salam.
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