Question:

Alsalamu alaykum. If a musafir joins Salat with jamat in masjid only at last tashahhud, will they stand up and pray only 2 or 4?

[Question published as received]

The Fatwa

In the Name of Allah, the Most Gracious, the Most Merciful

The Answer

In situations where a traveller joins a prayer led by a resident imam, it is necessary for the traveller to offer the full prayer, even if they miss part of the prayer or only catch the last sitting. 

The Fiqh

Mullā Khusrū (d.885 AH), ‘Allāmah ‘Aynī (d.855 AH), al-Mawsili (d. 663 AH), Ibn Māza al-Bukhari (d. 616 AH) and many other jurists state the above ruling. They explain that just as the intention of residency requires offering the complete prayer instead of the shortened version, following a resident Imam in this situation also requires the traveller to offer the full prayer. Following a resident Imam mandates upon the Muqtadi (follower) that which is compulsory upon the Imam i.e. the full and complete prayer. The Niyya of Iqtida’ (following) by the traveller in favour of the resident Imam binds one to following the Imam in all his actions. Iqtida’ is about Mutaba’ah; which is a form of delegating leadership and surrendering agency to another.

The Rationale

 As a result of this intent-based delegation, the traveller becomes subordinate to the resident Imam, and a subordinate has no independent status or legal power to override the senior and superior.

Jama’ah Salah is group prayer with one lead, where everyone is in sync. It is a perfect display of order and submission. Hence, the position and status of the Imam is very lofty, as he is the head of the delegation and congregation presenting themselves to Almighty Allah. All those behind the Imam are subordinates and presenting themselves to Almighty Allah as a group behind their representative and  leader.

In any delegation, there is always a head that speaks and presents the case of the delegation to the counterparty. The delegation is generally silent and awaits the instructions of the lead. The case of Salah in Jama’ah is very similar; the Imam is the lead who presents our communal case to Almighty Allah for forgiveness and acceptance. The congregation facilitates our ‘reporting for duty and submission’ to Almighty Allah. It is a communal testimony and renewal of our pledge and allegiance to Almighty Allah five times a day. Considering the above, it is completely rational that the traveller follows the resident Imam in completing the Salah in full for a Salah in its time, as that is the call of the hour, and the live representation and delegation to Almighty Allah.

And Almighty Allah Alone Knows Best

Maulana Ammar Y Badat
Trainee Mufti

Reviewed and approved by
Mufti Faraz Adam
Darul Iftaa Muadh ibn Jabal
www.fatwa-centre.com | www.darulfiqh.com 

DISCLAIMER:

The views and opinions expressed in this answer belong only to the author and do not in any way represent or reflect the views of any institutions to which he may be affiliated.

Arguments and ideas propounded in this answer are based on the juristic interpretations and reasoning of the author. Given that contemporary issues and interpretations of contemporary issues are subjective in nature, another Mufti may reach different conclusions to the one expressed by the author. Whilst every effort has been taken to ensure total accuracy and soundness from a Shari’ah perspective, the author is open to any correction or juristic guidance. On the event of any juristic shortcomings, the author will retract any or all of the conclusions expressed within this answer.

The Shari’ah ruling given herein is based specifically on the scenario in question.  The author bears no responsibility towards any party that acts or does not act on this answer and is exempted from any and all forms of loss or damage.  This answer may not be used as evidence in any court of law without prior written consent from the author.  Consideration is only given and is restricted to the specific links provided, the author does not endorse nor approve of any other content the website may contain.

(وَإِنْ اقْتَدَى الْمُسَافِرُ بِالْمُقِيمِ فِي الْوَقْتِ أَتَمَّ أَرْبَعًا) ؛ لِأَنَّهُ يَتَغَيَّرُ فَرْضُهُ إلَى أَرْبَعٍ لِلتَّبَعِيَّةِ كَمَا يَتَغَيَّرُ بِنِيَّةِ الْإِقَامَةِ لِاتِّصَالِ الْمُغَيَّرِ بِالسَّبَبِ وَهُوَ الْوَقْتُ (العناية شرح الهداية)

 وعَلى هَذَا الأَصْل إِذا اقْتدى الْمُسَافِر بالمقيم فِي الْوَقْت يجوز وتنقلب أَرْبعا لِأَن الْمُقْتَدِي تَابع للْإِمَام وَالْأَدَاء وَهُوَ الصَّلَاة فِي الْوَقْت يتَغَيَّر بنية الْإِقَامَة صَرِيحًا فَإِنَّهُ إِذا نوى الْإِقَامَة فِي الْقُوت يَنْقَلِب أَرْبعا فيتغير بِوُجُود الْإِقَامَة تبعا فَصَارَ صَلَاة الْمُقْتَدِي مثل صَلَاة الإِمَام فصح الِاقْتِدَاء  (تحفة الفقهاء)

(وإن اقتدى المسافر بالمقيم في الوقت [أتم] (١٠) أربعًا) (١١) وحاصله: أنّه ليس للمسافر أن يقتدي بالمقيم بعد فوات الوقت، وللمقيم أن يقتدي بالمسافر في الوقت، وبعد فواته (١٢)، أمّا [في] (١٣) الوقت، فلأنّ النبي – صلى الله عليه وسلم – جوّز اقتداء أهل مكة بعرفات حتى (١٤) قال: «أتموا صلاتكم يا أهل مكة، فإنا قوم سفر» (١٥)، وكذلك بعد فوات الوقت؛ لأنّ فرض المقيم لا يتغيّر بالاقتداء، وأمّا اقتداء المسافر بالمقيم في الوقت، فيجوز، ويتغيّر فرضه، هكذا روي عن عمر وابن عباس رضي الله عنهم (النهاية في شرح الهداية السغناقي)

(اقْتَدَى مُسَافِرٌ بِمُقِيمٍ فِي الْوَقْتِ صَحَّ) اقْتِدَاؤُهُ (وَأَتَمَّ) مَا شَرَعَ فِيهِ؛ لِأَنَّ قَصْدَ الِاقْتِدَاءِ مِنْ الْمُسَافِرِ بِالْمُقِيمِ يَكُونُ بِمَنْزِلَةِ نِيَّةِ الْإِقَامَةِ فِي حَقِّ وُجُوبِ التَّكْمِيلِ (لَا بَعْدَهُ فِيمَا يَتَغَيَّرُ) أَيْ لَا يَقْتَدِي الْمُسَافِرُ بِالْمُقِيمِ بَعْدَ الْوَقْتِ فِي فَرْضٍ يَتَغَيَّرُ بِالسَّفَرِ (وَهُوَ الرُّبَاعِيُّ) وَاحْتَرَزَ بِهِ عَنْ الْفَجْرِ وَالْمَغْرِبِ فَإِنَّ اقْتِدَاءَهُ بِهِ فِيهِمَا يَصِحُّ فِي الْوَقْتِ وَبَعْدَهُ، وَإِنَّمَا لَمْ يَصِحَّ بَعْدَ الْوَقْتِ فِيمَا يَتَغَيَّرُ لِاسْتِلْزَامِهِ بِنَاءَ الْفَرْضِ عَلَى غَيْرِ الْفَرْضِ حُكْمًا أَمَّا فِي الْقَعْدَةِ إنْ اقْتَدَى بِهِ فِي الشَّفْعِ الْأَوَّلِ إذْ الْقَعْدَةُ فَرْضٌ عَلَيْهِ لَا عَلَى الْإِمَامِ أَوْ فِي حَقِّ الْقِرَاءَةِ إنْ اقْتَدَى بِهِ فِي الشَّفْعِ الثَّانِي فَإِنَّ الْقِرَاءَةَ فِيهِ نَفْلٌ عَلَى إمَامٍ فَرْضٌ عَلَى الْمُقْتَدِي وَتَمَامُ تَحْقِيقِهِ فِي شَرْحِ تَلْخِيصِ الْجَامِعِ الْكَبِيرِ (درر الحكام شرح غرر الأحكام)