SeekersHub is offering free courses that start from March 7th, and I'd recommend that if you think you are able that maybe consider taking some courses as the course timings are flexible and based on your convenience. The courses that you sign up for are entirely free (though they do ask for donations, and you can simply indicate that you're unable to donate at this time and then register for free for the courses) and are taught by Islamic scholars for the sake and pleasure of Allah.
I myself am so excited about the courses that I've already signed up for two courses, hehe.
As far as the bus issue is concerned, do you think that you can pray Asr salat (prayer) before sunset at home? Because as long as you do (even if it's one minute before the start of Maghrib at time of sunset), your prayer would be considered valid.
I don´t think that bus drivers can stop their busses for 5 mins, specially in the non-Muslim majority countries. But yes, I have heard from one imam in my country who prays sitting when travel by bus at the praying time.
i find this fatwa ... it may be help you in your question
21869: Praying in cars and on planes
I am a woman, I live in one city and I travel with my husband to another city for some purpose or to walk about and go shopping. Sometimes the time for Maghrib or ‘Isha comes and we go and look for a mosque that has room for women to pray, but sometimes we cannot find such a place. So my husband prays but I cannot find a place to pray. Allaah knows that we look hard but unfortunately as I said sometimes we have no success, so I pray in the car sitting down. My question is, is my prayer offered in this manner valid, knowing that I have done this more than once? Please advise me.
Published Date: 2006-09-05
Praise be to Allaah. What you did is not correct, because standing when one is able to do so is an essential part of the prayer. You could pray in the mosque, in the men’s room, after the men have left. If you cannot find a mosque then you can pray on the ground in any place.
Praying in cars, planes, trains or other means of conveyance, where one cannot face the qiblah or pray standing, is not permissible in the case of obligatory prayers unless two conditions are met:
1 – There should be the fear that the time for the obligatory prayer will end before reaching your destination. But if you will reach your destination before the time for prayer is over, you should wait until you get there to pray.
2 – It should not be possible to get off and pray on the ground. If it is possible to do so then you must do that.
If these two conditions are met, then it is permissible to pray in the vehicle. The evidence for it being permissible to pray in this case is the general meaning of the verses in which Allaah says (interpretation of the meaning): “Allaah burdens not a person beyond his scope” [al-Baqarah 2:286] “So keep your duty to Allaah and fear Him as much as you can” [al-Taghaabun 64:16] “and [Allaah] has not laid upon you in religion any hardship” [al-Hajj 22:78]
If it is said, If I am allowed to pray in these vehicles, should I face the qiblah and should I pray sitting even though I am able to stand? The answer is:
If you are able to face the qiblah throughout the prayer, then you must do that, because it is a condition of an obligatory prayer being valid whether one is travelling or not. See Question no. 10945.
If it is not possible to face the qiblah throughout the prayer, then fear Allaah as much as you can and do your best, because of the evidence narrated above.
This has to do with obligatory prayers. With regard to supererogatory (naafil) prayers, the matter is more relaxed; it is permissible for the Muslim to pray in the vehicles mentioned no matter what direction they are facing, even if he could get down on the ground at some times, because the Prophet (peace and blessings of Allaah be upon him) used to pray naafil prayers on his mount no matter what direction it was facing. Jaabir narrated that the Prophet (peace and blessings of Allaah be upon him) “used to pray voluntary prayers when he was riding without facing the qiblah.” (Narrated by al-Bukhaari, 1094). But it is better to face the qiblah when starting to pray a naafil prayer, if that is possible when travelling.
See Fataawa al-Lajnah al-Daa’imah, 8/124
With regard to offering obligatory prayers sitting down when one is able to stand, that is not permissible because of the general meaning of the verse in which Allaah says (interpretation of the meaning): “And stand before Allaah with obedience” [al-Baqarah 2:238]
and because of the hadeeth of ‘Imraan ibn Husayn, according to which the Prophet (peace and blessings of Allaah be upon him) said to him: “Pray standing; if you cannot, then sitting; and if you cannot then lying on your side.” (Narrated by al-Bukhaari, 1117).
And Allaah is the Source of strength. Fataawa al-Lajnah al-Daa’imah, 8/126.
10945: How to face the qiblah on board an airplane
A man is travelling by plane and does not know the direction of the qiblah and no one else on board knows either. So he prays, and does not know whether he is facing the qiblah or not. Is his prayer in such cases valid? Published Date: 2000-09-12
Praise be to Allaah. If a traveller who is on board a plane wants to pray a naafil prayer, then he can pray no matter what direction he is facing; he does not have to face the qiblah, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to pay whilst riding his camel, no matter which direction it was facing, if he was travelling. But in the case of the obligatory prayers, it is essential to face the qiblah and to do rukoo’ and sujood if possible. So if a person is able to pray on board the plane, then he should do so. If the prayer which falls due whilst he is on the plane can be joined with another prayer later on, e.g., Zuhr, which he can delay and join with ‘Asr, or Maghrib which he can delay and join with ‘Isha’, he can do that. He has to ask the stewards about the direction of the qiblah if he is on board an airplane which does not have a sign to show the direction of the qiblah. If he does not do that, then his prayer is not valid.
Fataawa Fadeelat al-Shaykh Muhammad Saalih al-‘Uthaymeen, for al-daw’ah magazine, issue # 1757, p. 45
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