The apparent generality of the author’s statement, “is binding,” indicates that it is binding even while travelling, since he did not restrict it to residence. When he does not place such a restriction on it, we understand it according to its general and unrestricted sense: congregational prayer is therefore obligatory even while travelling. The evidence for this is the generality of the proofs establishing its obligation.

Moreover, Allah commanded His Prophet ﷺ, when he was among them in battle, to lead them in prayer as a congregation. It is well known that the Messenger of Allah ﷺ fought only while travelling. Accordingly, congregation is obligatory while travelling just as it is obligatory while resident. Furthermore, the Prophet ﷺ consistently performed the prayer in congregation while travelling, even when making up the prayer after they had been overcome by sleep and did not awaken until its time had passed (1). He said: “Pray as you have seen me pray” (2).

His statement, “for the five prayers,” means that it is obligatory for the prayer, not obligatory within the prayer. For something obligatory may sometimes be obligatory for the prayer, and at other times obligatory within it. What is obligatory within it is part of its essential form, such as the first tashahhud, the takbīrs, saying samiʿa Allāhu liman ḥamidah (Allah hears whoever praises Him), and saying al-ḥamdu lillāh (praise be to Allah). What is obligatory for it, on the other hand, is something outside it, such as the call to prayer, the iqāmah, and congregation. These are external to the essential form of the prayer; thus, they are obligations for it, rather than obligations within it.

His statement, “for the five prayers,” refers to Fajr, Zuhr, Asr, Maghrib, and Isha.

Accordingly, congregation is not obligatory for a vowed prayer. That is, if a person vows to