Friday, June 22, 2012

Leaving Prayers Because of Traffic


Si A returned from Senayan at around 2pm. Take the busway with the aim of Kampung Rambutan. It turned out to be jammed and he got off at the new road stop at 8:00 p.m. WIB. He left the Ashar prayer with Maghrib because he was on the way.
The question is: is it enough for him to pray?


For some people who live in cities, the sight of traffic jams on the streets is common. Especially when leaving the office and going home. Even worse if there is heavy rain that causes flooding on the streets. Congestion can happen for hours without moving a bit.
If the congestion occurs in the morning, of course there is no problem which means the prayer time is fardhu. But the congestion will be a dilemma if it happens in the afternoon, because it passes the ashar and maghrib prayer times.
For a Muslim, he is obliged to know the specific guidance of religion concerning his daily life. Like a person who works outside the house every day and gets stuck in the evening, it is obligatory for him to know the prayer tips when he is stuck. Both are used to using private cars, motorbikes or public transportation.

Leaving the Prayer Intentionally

In general the scholars' agree that the prayer is deliberately waived the law of great sin. Even though they know that it is the issue of Islam or not. Because what distinguishes between Muslims and kafir is not his KTP, but his prayer. As hadith of Prophet Muhammad ShallaAllahu alahi wasallam:
إن Ben the man You can Sindhi والكفر Turkish Prayer
The boundary between a person with kesyirikan and disbelief is to leave the prayer (HR Muslim).
It should be noted that Prayer is a worship that is legal and must not be abandoned for any reason, except for a woman who is menstruating or postpartum, it is forbidden for her to pray Traveling or traffic jams are not justified by the Shari'a to leave prayer. So how do you pray when there is a case like the one above?


As the case above when we measure the distance between Senayan and Kampung Rambutan is only about 20km [1]. Qashar prayer is summarizing the prayer originally 4 rak'ah to 2 rak'ahs. The scholars' are different in determining the minimum distance people can menqashar prayer.
Imam Malik, Imam Ash-Shafi'i, Imam Ahmad bin Hanbal and others said that it was at least 2 days away, with the usual steps. The night is not counted except just the afternoon trip. Or around 88,704 km [2].
While Imam Abu Hanifah set a minimum of 3 days' journey. Although there are among the Ulama 'who do not limit the minimal distance safar that allows qashar, as the opinion of Dzahiri and Ibn Taymiyyah. [3] They limit themselves to safari or the habits of people who have been considered traveling. Like the previous preparations and the distance.
If seen from the case above, the distance of Senayan to Kampung Rambutan is not a permissible distance for menqashar prayer. As when using opinions that do not limit safar distance, then the trip is not called safar / traveling. Traditionally, traveling around Jakarta is not called safar. Especially if the trip is routinely carried out every day, namely going and going home from work.

Jama '

Similarly, jama 'prayer, meanwhile implement two mandatory prayers at a time. Like performing Dzuhur prayer with Ashar prayer and Maghrib shalat and shyah Isya '. If the initial time is named Jama 'provided, if at the end time it is called Jama 'Ta'khir.
The majority of Ulama 'from the Maliki, Shafi'i and Hanbali schools allow jama' prayer of dzuhur with ashar and maghrib with ashar while on the journey [4].

While Hanafiyyah says, there is no jama 'in the prayer of fardhu, which exists only dumb 'died. Namely carrying out the dzuhur prayer at the end of the time then performing the Asr prayer at the beginning of the time. [5]
The Ulama 'said that prayer in time is more important than prayer' [6]. Ibn Qayyim said that Jama 'prayer is rukhshoh not sunnah [7]. Al malikiyyah said that the jama 'prayer is khilaful wula (the main dive) and is better left behind [8].

Jama's prayer is more common than the Qashar prayer, because the qqar prayer can only be done by the person who is traveling (the traveler). While praying 'not only for the traveler but also for the sick, or because of heavy rains or floods that make it difficult for a Muslim to go back to the mosque.
It is based on the hadiths of Ibn Abbas narrated by Bukhari and Muslim, that the Prophet ShallaAllahu alaihi wasallam pilgrimage 'Dhuhur prayer with Ashar and Prayer Maghrib with Isya' in Medina. The Muslim Imam added, "Not for fear, rain and traveler".

Imam Nawawi in his bookMuslim Syarah[9], in commenting on this hadith says, "The majority of scholars have been able to keep a prayer for those who do not travel when there is a very urgent need, with note not making such a habit (tradition).
From the case above, then if there is a traffic jam and it is still possible to pray in time then it is best not to carry out jama 'prayer.

Incorrect Assumptions That Must Be Straightened

If the author looks at it, many cases of people leaving the prayer when there is congestion on the road especially because of some wrong assumptions, namely as follows:

1. Prayers must be in the mosque / mosque.
Sometimes there are people who intentionally leave the prayer for not finding a mosque or prayer room. This assumption arises because the place of prayer is in the mosque. Even though Allah subhanahu wa ta'ala has made it easy for the people of Prophet Muhammad, peace be upon him, to make all the earth permissible to pray on it. As hadith:

E أبي Saeed satisfied Allah about him Carpet: Carpet Messenger God صلى Allah The Prophet The Prophet: ﴿ Year old الأرض Mosque, Witr Except المقبرة Wolf

It means: It is narrated from the companions of Abu Said, the Messenger of Allah (may Allaah be pleased with him) said, "All the earth is a mosque and holy, except maqbarah [cemetery] and bathroom."[10]

As long as the place is not unclean, we may pray on it. When there is a traffic jam, if you take a private car or motorcycle, you can easily stop by for a mosque or prayer room next to the road.
If we happen to take public transportation, if you have entered prayer time, then you can take a moment to look for a prayer room. Even though we lost because we had to pay again. But the loss does not mean anything if compared to the sin of leaving prayer on purpose.

Or if you take the busway and don't want to lose, you can pray at the busway stop without leaving the bus stop.

2. Ablution must be with plenty of water.
The second assumption that is often misunderstood is the lack of sufficient water for ablution. Even though Prophet Muhammad sallallaAllahu alaihi wasallam performed his ablution perfectly only with one mud.

As hadith narrated by Anas, "The Messenger of Allah when performing ablution with (the amount of water as much as) one mud and taking a bath (with the amount as much as) one sha 'to five mud.(HR Muttafaq alaih).
Mud commonly used as one of the measuring instruments, the volume size of 1 1/3 rithal Fennel beans, or 2 rithal water. [11] This size when compared to gram, then weigh 1 mud of Fennel beans is 576 grams, and 1 pound of water = 864 grams.

Water is a liquid whose levels are the same in the form of content and weight, namely 100 cl = 100 grams. In the experiment it was found that: 1000 cl of water weighing 1000 grams, it can be concluded that: to find the volume of a dosing device must use water, with the consideration that no other substance has been found that has an equation between content and weight. Therefore, to find mud volume, you must use water.
Based on the determination of the size of water weight 1 mud = 864 grams, then the volume of one mud water is 864 cl. or 0.864 liters.

The limbs must be washed when the ablution is only face, both hands to elbows, part of the head and both legs to ankles. As mentioned in the Qur'an;

"O ye who believe! When ye pray, wash your face and your hands with your elbows, and rub your head and wash your feet with both eyes."(QS. Al-Maidah: 6)

And repeating the 3 times the legalization is the sunnah. [12]
So actually there is no reason to leave the prayer while on the way because there is no water. We can also use mineral water that we have prepared or buy it on the road. With one bottle of small mineral water we can use it for ablution.

If you have searched for water and are not found, then Allah has tayammum with dust that we can find easily around us.

3. Worried about her clothes being unclean or not carrying mukena for women.
Some people are worried, her clothes are illegal for shalat because of dirty or unclean. Here is to be distinguished between dirty and unclean, because not all dirty is unclean. If only doubting that her clothes had been defiled, then it should be removed the doubt. As long as it is not clear the shape of his faeces, it looks apparently, does not smell it then it is sacred. Because it can not be just because of doubt then people leave the prayer.

Some think that prayer must be in a certain uniform. A woman often thinks that prayer must use mukena. Not infrequently he left the prayer because of not carrying mukena.

The condition of the validity of prayer is to close the genitals. A woman can wear her clothes with a veil, a long-sleeved shirt that closes to the back of her hand and socks are legitimate to pray.

4. Embarrassed if you have to pray in an unusual place.
This is probably the most common reason that is because people leave prayer if on the way. Shame is considered religious if you have to pray at the busway stop. Embarrassed if you have to hold a prayer mat on the sidewalk for prayer. Embarrassed if you have to say goodbye to your friends for prayer, if you're traveling together.

This is a crisis that should not occur in the soul of a Muslim if he has committed not to leave prayer under any circumstances.
If people who pretend to leave the prayer alone are not ashamed, why do people who want to pray are embarrassed.
The feeling "strange and shy" arises because it is not used to it.

Tips on Prayer in Travel

We understand that traffic jams are routine activities that occur on big city streets. Then there are some special tips that we might be able to carry out as provisions.

1. Strengthen self-confidence that prayer is a priority.
Allah Subhanahu wa Ta'ala has prioritized the prayer by making it the first thing to be considered. As the Prophet Muhammad sallallaahu alaihi wasallam said:

"Surely the first to be judged from the deeds of man on the Day of Judgment is his prayer."[13]

So it is appropriate for us to prioritize prayer and berazam not to leave it in any way.

2. Prepare everything.
If the heart is steady to not leave prayer anywhere and under any circumstances, then we prepare everything regarding the implementation of prayer. Starting from the sacred clothes and covering the aurat, the water is a sufficient means of purification with one glass of mineral water and of course the knowledge of shari'a prayer.

3. Set the schedule and set the priority scale.
Sometimes we know that the afternoon is jammed. But before the ashar or towards maghrib, our prayers have not gone way. Certainly the prayer time runs out before reaching the destination. It is best to wait for a moment for the prayer if it is calculated to expire the time of prayer.

4. Prayers everywhere.
If we end up stuck in traffic and will run out of prayer time, then we can pray everywhere. Perhaps when we pray at the busway stop, many people will take part in the prayer so that it will be common for us to see a view of the congregational prayer at the busway stop.


The question: is he enough to mengqadhoa 'prayer? If he leaves the prayer of Asr and Maghrib because of the journey.
Journey or jams is not a justified reason in the Shari'a to abandon the prayer. But because he does not know, then enough for him qadha 'shalat.

May we all belong to the servant of Allah subhanahu wa ta'ala who always istiqamah obey His command. Wallahu a'lamu bis shawab.

By: Lutfi Abdu Robbihi
Indonesian Fiqh House

[1] Measured using the google map application
[2] Bidayatul Mujtahid wa Nihayatul Muqtashid: Ibnu Rusyd Al-Hafid, Hal. 1/404
[3] Majmu 'Fatawa: Ibn Taymiyyah, volume 12 things. 18-14 and 135
[4] Kyasful Qana ': 2/5, Mugnil Muhtaj: 1/529, As Syarhu Al Kabir: 1/368
[5] Ad Durr al Mukhtar wa Hasyiah ibn Abidin: 1/381
[6] Al Inshaf: 2/334
[7] Al Wabil As impure: 14
[8] Minahul Jalil: 1/416
[9] Muslim bi Syarhi An Nawawi: Imam Nawawi, Hal. 5/215
[10] Musnad Ahmad: 403, Hadith number: 11358
[11] Lisanul Arab: Ibnu Mandzur, Hal. 3/400
[12] Mughnil Muhtaj: As Syarbini, Hal: 1/60, kasyful al Qana ': 1/102, Al Syarhu al Kabir ma'a Hasyiyati ad Dasuqi: 1 // 101
[13] HR. Abu Daud no. 964, At-Tirmizi no. 413, An-Nasai no. 461-463, and Ibn Majah no. 1425.

Fimadani/The Truth Seeker Media

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