وَقَوْلِ اللهِ عَزَّ وَجَلَّ: ﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوا مُّبِينًا ﴾ (النساء: ۱۰۱ ، وَقَوْلِهِ: إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوْتًا (النساء: ۱۰۳ ، وَقَوْلِهِ: فَأَيْنَمَا تُؤْلُوا فَثَمَّ وَجْهُ اللهِ (البقرة: ١١٥)
Allah the Almighty says: “When you travel through the land, there is no blame on you for shortening the prayers, if you fear persecution by the disbelievers. Indeed, the disbelievers are your open enemies.” (Qur’an 4:101)
And His saying: “Prayer is enjoined upon the believers at fixed times.” (Qur’an 4:103)
And His saying: “Wherever you turn, there is the Face of Allah.” (Qur’an 2:115)
عَنْ أَنَسٍ (رضي الله عنه) أَنَّ رَسُوْلَ اللهِ ﷺ صَلَّى الظُّهْرَ بِالمَدِينَةِ أَرْبَعًا، وَصَلَّى الْعَصْرِ بذِي الْحُلَيْفَةِ رَكْعَتَيْنِ. مُتَّفَقٌ عَلَيْهِ.
Anas ibn Malik (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) prayed Zuhr in Madinah as four rak’ahs and Asr at Dhu al-Hulayfah as two rak’ahs." [Agreed upon]
وَعَنْ أَبِي حَرْبِ بْنِ أَبِي الْأَسْوَدِ الدِّيْلِي أَنَّ عَلِيًّا (رضي الله عنه) خَرَجَ مِنَ الْبَصْرَةِ، فَصَلَّى الظُّهْرَ أَرْبَعًا، ثُمَّ قَالَ: إِنَّا لَوْ جَاوَزْنَا هَذَا الخص لَصَلَّيْنَا رَكْعَتَيْنِ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ، وَرَوَى عَبْدُ الرَّزَّاقِ نَحْوَهُ.
Abu Harb ibn Abi al-Aswad al-Dayli reported that Ali ibn Abi Talib (may Allah be pleased with him) left Basra and prayed Zuhr as four rak’ahs. He then said: "Had we crossed this thicket, we would have prayed two rak’ahs." [Narrated by Ibn Abi Shaybah and Abd al-Razzaq with a similar narration]
وَعَنْ حَارَثَةَ بْنِ وَهْبِ الْخُزَاعِيِّ (رضي الله عنه) قَالَ: صَلَّى بِنَا رَسُوْلُ اللهِ ﷺ - وَنَحْنُ أَكْثَرُ مَا كُنَّا قَطُّ وَآمَنُهُ - بِمِنِّي رَكْعَتَيْنِ مُتَّفَقٌ عَلَيْهِ.
Harithah ibn Wahb al-Khuza’i (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) led us in prayer at Mina with two rak’ahs, while we were in the largest and safest gathering." [Agreed upon]
وَعَنْ يَعْلَى بْنِ أُمَيَّةَ قَالَ: قُلْتُ لِعُمَرَ بْنِ الْخَطَابِ (رضي الله عنه): إِنَّمَا قَالَ اللهُ تَعَالَى: {لَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا (النساء: ۱۰۱ فَقَدْ أَمِنَ النَّاسُ؟ فَقَالَ: عَجِبْتُ مِمَّا عَجِبْتَ مِنْهُ فَسَأَلْتُ رَسُوْلَ اللهِ ﷺ عَنْ ذَلِكَ، فَقَالَ: صَدَقَةٌ تَصَدَّقَ اللهُ بِهَا عَلَيْكُمْ، فَاقْبَلُوا۱ صَدَقَتَهُ». رَوَاهُ مُسْلِمٌ.
Ya’la ibn Umayyah reported: "I said to Umar ibn al-Khattab (may Allah be pleased with him): ‘Allah says: “There is no blame on you for shortening the prayers if you fear persecution” (Qur’an 4:101), but people are now safe.’ Umar replied: ‘I wondered the same, so I asked the Messenger of Allah (ﷺ), who said: “It is a charity Allah has bestowed upon you; accept His charity.” 1
[Narrated by Muslim]
Notes / الحواشي
1 The phrase “accept His charity” implies obligation, supporting Abu Hanifah’s view that shortening prayers is mandatory, while completing them is improper. – Al-Mirqat.
۱ قوله: فاقبلوا وأمر فاقبلوا» ظاهره الوجوب، فيؤيد قول أبي حنيفة: إن القصر عزيمة والإتمام إساءة». قاله في «المرقاة».
عَنْ أَنَسٍ (رضي الله عنه) يَقُوْلُ : خَرَجْنَا مَعَ رَسُوْلِ اللهِ ﷺ مِنَ الْمَدِينَةِ إِلَى مَكَّةَ، فَكَانَ يُصَلِّي رَكْعَتَيْنِ رَكْعَتَيْنِ حَتَّى رَجَعْنَا إِلَى الْمَدِينَةِ. قُلْتُ: أَقَمْتُمْ بِمَكَّةَ شَيْئًا؟ قَالَ: أَقَمْنَا۲ بِهَا عَشْرًا.
Anas ibn Malik (may Allah be pleased with him) narrated: "We traveled with the Messenger of Allah (ﷺ) from Madinah to Makkah. He prayed two rak’ahs throughout the journey until we returned to Madinah. I asked: ‘Did you stay in Makkah for some time?’ He said: ‘We stayed for ten days.’" 2 [Narrated by Al-Bukhari]
Notes / الحواشي
2 The statement “We stayed for ten days” invalidates the four-day limit, as this occurred during the Farewell Pilgrimage. They intended to stay longer for completing rites. – Al-Ta’liq al-Mumjad.
Al-Mirqat states: This Hadith contradicts Al-Shafi’i’s view that one must complete prayers after four days. Abu Hanifah said: Shorten prayers unless intending to stay fifteen days, a view traced to Ibn Abbas and Ibn Umar.
۲ قوله: أقمنا بها عشرا : هذا الحديث مما يدلُّ على فساد التحديد بأربعة أيام؛ لأنه إنما هو في حجة الوداع. فتعين أنهم نووا الإقامة أكثر من أربعة أيام؛ لأجل قضاء النسك. قاله في التعليق الممجد». وقال في «المرقاة»: والحديث بظاهره ينافي مذهب الشافعي من أنه إذا قام أربعة أيام يجب الإتمام. وقال أبو حنيفة: يقصر ما لم ينو الإقامة خمسة عشر يوما، وهو مأثور عن ابن عباس وابن عمر .
وَعَنْ مُجَاهِدٍ أَنَّ ابْنَ عُمَرَ (رضي الله عنهما) كَانَ إِذَا جَمَعَ عَلَى إِقَامَةِ خَمْسَةَ عَشَرَ يَوْمًا أَتَمَّ الصَّلَاةَ. رَوَاهُ ابْنُ أَبِي شَيْبَةَ.
Mujahid reported that Ibn Umar (may Allah be pleased with him) would complete prayers if he intended to stay fifteen days. [Narrated by Ibn Abi Shaybah]
وَعَنْ عَبْدِ اللهِ بْنِ عُمَرَ (رضي الله عنهما) قَالَ: إِذَا كُنْتَ مُسَافِرًا فَوَطَنْتَ نَفْسَكَ عَلَى إِقَامَةِ خَمْسَةَ عَشَرَ يَوْمًا فَأَتْمِمِ الصَّلَاةَ، وَإِنْ كُنْتَ لَا تَدْرِي مَتَى تَطْعَنُ فَاقْصِرْ رَوَاهُ مُحَمَّدُ فِي كِتَابِ الْآثَارِ) عَنْ إِمَامِنَا أَبِي حَنِيفَةَ، قَالَ فِي آثَارِ السُّنَنِ»: إِسْنَادُهُ حَسَنُ.
Abdullah ibn Umar (may Allah be pleased with him) said: "If you are a traveler and resolve to stay fifteen days, complete the prayer. If uncertain of your departure, shorten it." [Narrated by Muhammad in Kitab al-Athar from Imam Abu Hanifah and Al-Sunan’s chain is Hasan.]
وَعَنِ ابْنِ عَبَّاسٍ وَابْنِ عُمَرَ (رضي الله عنهم) قَالَا: إِذَا قَدِمْتَ بَلْدَةً وَأَنْتَ مُسَافِرُ وفِي نَفْسِكَ أَنْ تُقِيمَ خَمْسَ عَشْرَةَ لَيْلَةً فَأَكْمِلِ الصَّلَاةَ بِهَا، وَإِنْ كُنْتَ لَا تَدْرِي مَتَى تَظْعَنُ فَاقْصِرْهَا. رَوَاهُ الطَّحَاوِيُّ.
Ibn Abbas and Ibn Umar (may Allah be pleased with them) said:
"If you arrive in a town as a traveler and intend to stay fifteen nights, complete the prayer. If uncertain of departure, shorten it." [Narrated by al-Tahawi]
وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ (رضي الله عنه) قَالَ: أَقَامَ رَسُولُ اللهِ ﷺ بِتَبُوكَ عِشْرِينَ يَوْمًا يَقْصِرُ الصَّلَاةَ. رَوَاهُ أَبُو دَاوُدَ.
Jabir ibn Abdullah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) stayed in Tabuk for twenty days, shortening his prayers." [Narrated by Abu Dawud]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) ، قَالَ : ارْتَجَ عَلَيْنَا التَّلْجُ، وَنَحْنُ بِأَذْرَبِيجَانَ سِتَّةَ أَشْهُرٍ فِي غَزَاةٍ، فَكُنَّا نُصَلِّي رَكْعَتَيْنِ. رَوَاهُ الْبَيْهَقِيُّ فِي الْمَعْرِفَةِ» بِسَنَدٍ صَحِيحٍ.
Ibn Umar (may Allah be pleased with him) narrated: "We were delayed by snow in Azerbaijan for six months during a campaign, and we prayed two rak’ahs." [Narrated by al-Bayhaqi in al-Ma’rifah with a sahih chain.]
وَعَنْ أَنَسِ بْنِ مَالِكٍ (رضي الله عنه) أَنَّهُ كَانَ مَعَ عَبْدِ الْمَلِكِ بْنِ مَرْوَانَ بِالشَّامِ شَهْرَيْنِ يُصَلِّي رَكْعَتَيْنِ رَكْعَتَيْنِ. رَوَاهُ عَبْدُ الرَّزَّاقِ.
Anas ibn Malik (may Allah be pleased with him) narrated: "He stayed with Abd al-Malik ibn Marwan in Syria for two months, praying two rak’ahs (for each prayer)." [Narrated by Abd al-Razzaq]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: صَلَّيْتُ مَعَ النَّبِيَّ ﷺ الظُّهْرَ فِي السَّفَرِ رَكْعَتَيْنِ، وَبَعْدَهَا رَكْعَتَيْنِ۱.
وَفِي رِوَايَةٍ : قَالَ: صَلَّيْتُ مَعَ النَّبِيِّ الله فِي الحَضَرِ وَالسَّفَرِ، فَصَلَّيْتُ مَعَهُ فِي الْحَضَرِ الظُّهْرَ أَرْبَعًا وَبَعْدَهَا رَكْعَتَيْنِ، وَصَلَّيْتُ مَعَهُ فِي السَّفَرِ الظُّهْرَ رَكْعَتَيْنِ وَبَعْدَهَا رَكْعَتَيْنِ، وَالْعَصْرَ رَكْعَتَيْنِ، وَلَمْ يُصَلِّ بَعْدَهَا شَيْئًا، وَالْمَغْرِبَ فِي الْحَضَرِ وَالسَّفَرِ سَوَاء ثَلَاثَ رَكَعَاتٍ، وَلَا يَنْقُصُ فِي حَضَرٍ وَلَا سَفَرٍ، وَهِيَ وِتْرُ النَّهَارِ، وَبَعْدَهَا رَكْعَتَيْنِ. رَوَاهُ التَّرْمِذِيُّ.
Ibn Umar (may Allah be pleased with him) said: "I prayed Zuhr with the Prophet (ﷺ) during travel as two rak’ahs, followed by two rak’ahs (voluntary)." 1
In another narration: "He said: ‘I prayed with the Prophet (ﷺ) both at home and during travel. At home, I prayed Zuhr with him as four rak’ahs followed by two voluntary rak’ahs. During travel, Zuhr was two rak’ahs followed by two voluntary rak’ahs. Asr was two rak’ahs with no voluntary prayers after. Maghrib was three rak’ahs in both residence and travel, never reduced, as it is the Witr of the day, followed by two voluntary rak’ahs.’" [Narrated by Al-Tirmidhi]
Notes / الحواشي
1 In Al-Durr Al-Mukhtar: A traveler may perform voluntary prayers (Sunnah) if in a state of safety and stability. If in fear or fleeing, it is preferred to omit them, as this omission is permitted due to valid excuse.
۱ قوله: بعدها ركعتين: وفي الدر المختار» ويأتي المسافر بالسنن إن كان في حال أمن وقرار، وإلا بأن كان في خوف وفرار لا يأتي بها هو المختار؛ لأنه ترك لعذر.
وَعَنِ الْبَرَاءِ (رضي الله عنه) قَالَ : صَحِبْتُ رَسُوْلَ اللهِ ﷺ ثَمَانِيَةَ عَشَرَ سَفَرًا، فَمَا رَأَيْتُهُ تَرَكَ رَكْعَتَيْنِ إِذَا زَاغَتْ الشَّمْسُ قَبْلَ الظَّهْرِ. رَوَاهُ أَبُو دَاوُدَ.
Al-Bara’ (may Allah be pleased with him) narrated: "I accompanied the Messenger of Allah (ﷺ) on eighteen journeys, and I never saw him omit two rak’ahs (voluntary) when the sun declined before Zuhr." [Narrated by Abu Dawud]
وَعَنْ نَافِعٍ قَالَ: إِنَّ عَبْدِ اللهِ بْن عُمَرَ (رضي الله عنه) كَانَ يَرَى ابْنَهُ عُبَيْدَ اللهِ يَتَنَفَّلُ فِي السَّفَرِ فَلَا يُنْكِرُ عَلَيْهِ. رَوَاهُ مَالِكٌ.
Nafi’ reported: "Abdullah ibn Umar (may Allah be pleased with him) would see his son Ubaidullah performing voluntary prayers during travel and did not object." [Narrated by Malik]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: قَدْ فُرِضَ لِرَسُولِ اللهِ ﷺ الصَّلَاةُ فِي الْحَضَرِ أَرْبَعًا، وَفِي السَّفَرِ رَكْعَتَيْنِ، فَكَمَا يَتَطَوَّعُ هَهُنَا قَبْلَهَا وَمِنْ بَعْدِهَا فَكَذَلِكَ يُصَلِّي فِي السَّفَرِ قَبْلَهَا وَبَعْدَهَا. رَوَاهُ الطَّحَاوِيُّ.
Ibn Abbas (may Allah be pleased with him) said: "The obligatory prayers were prescribed for the Messenger of Allah (ﷺ) as four rak’ahs at home and two during travel. Just as he performed voluntary prayers before and after the obligatory prayers at home, he did the same during travel." [Narrated by Al-Tahawi]
وَعَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ (رضي الله عنه) قَالَ: مَا رَأَيْتُ رَسُولَ اللهِ ﷺ صَلَّى صَلَاةً لِغَيْرِ وَقْتِهَا إِلَّا بِجَمْعِ، فَإِنَّهُ جَمَعَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعِ، وَصَلَّى صَلَاةَ الصُّبْحِ فِي الْغَدِ قَبْلَ وَقْتِهَا. مُتَّفَقٌ عَلَيْهِ، وَرَوَى أَبُو دَاوُدَ وَالطَّحَاوِيُّ نَحْوَهُ. وَفِي رِوَايَةٍ لِأَبِي دَاوُدَ عَنِ ابْنِ عُمَرَ ما نَحوه.
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated: "I never saw the Messenger of Allah (ﷺ) pray a prayer outside its time except at Muzdalifah, where he combined Maghrib and Isha. He also prayed Fajr the next day before its time (at dawn)." [Agreed upon]
Abu Dawud and Al-Tahawi narrated a similar version. In another narration by Abu Dawud from Ibn Umar (may Allah be pleased with him): "He combined the prayers similarly."
وَعَنْ أَبِي قَتَادَةَ (رضي الله عنه) قَالَ : رَسُولُ اللهِ ﷺ: «أَمَّا إِنَّهُ لَيْسَ فِي النَّوْمِ تَفْرِيطُ، إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلَاةَ حَتَّى يَجِيْءَ وَقْتُ الصَّلَاةِ الْأُخْرَى». رَوَاهُ مُسْلِمٌ. وَفِي رِوَايَةٍ لَهُ عَنْهُ : أَنَّ النَّبِيَّ ﷺ قَالَ: «لَيْسَ فِي النَّوْمِ تَفْرِيطُ، إِنَّمَا التَّفْرِيطُ فِي الْيَقْظَةِ أَنْ يُؤَخِّرَ صَلَاةً حَتَّى يَدْخُلَ وَقْتُ صَلَاةٍ أُخْرَى. وَرَوَى الطَّحَاوِيُّ نَحْوَهُ.
Abu Qatadah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said: ‘There is no negligence in sleep; negligence lies in delaying a prayer until the time of the next prayer begins.’" [Narrated by Muslim]
In another narration: ‘Negligence is not in sleep but in wakefulness, when one delays a prayer until the time of the next prayer.’ [Narrated by Al-Tahawi]
وَعَنْ عُثْمَانَ بْنِ عَبْدِ اللهِ بْنِ مَوْهَبٍ قَالَ: سُئِلَ أَبُو هُرَيْرَةَ (رضي الله عنه) مَا التَّفْرِيطُ فِي الصَّلَاةِ؟ قَالَ: أَنْ تُؤَخِّرَ حَتَّى يَجِيْءَ وَقْتُ الْأُخْرَى. رَوَاهُ الطَّحَاوِيُّ، وَإِسْنَادُهُ صَحِيحٌ.
Uthman ibn Abdullah ibn Mawhab reported: "Abu Hurairah (may Allah be pleased with him) was asked, ‘What is negligence in prayer?’ He replied: ‘Delaying a prayer until the time of the next prayer.’" [Narrated by Al-Tahawi with a sahih chain]
وَعَنْ عَائِشَةَ (رضي الله عنها) قَالَتْ: كَانَ رَسُوْلُ اللهِ ﷺ فِي السَّفَرِ يُؤَخِّرُ الظُّهْرَ وَيُقَدِّمُ الْعَصْرَ، وَيُؤَخِّرُ الْمَغْرِبَ وَيُقَدِّمُ الْعِشَاءَ رَوَاهُ الطَّحَاوِيُّ وَأَحْمَدُ وَالْحَاكِمُ، وَإِسْنَادُهُ حَسَنٌ. وَفِي رِوَايَةِ أَحْمَدَ وَابْنِ أَبِي شَيْبَةَ: أَنَّ النَّبِيَّ ﷺ كَانَ يُؤَخِّرُ الظَّهْرَ وَيُعَجِّلُ الْعَصْرَ، وَيُؤَخِّرُ الْمَغْرِبَ وَيُعَجِّلُ الْعِشَاءَ فِي السَّفَرِ. وَفِيْهِ مُغِيرَةُ بْنُ زِيَادٍ، وَثَقَهُ ابْنُ مَعِينٍ وَأَبُو زُرْعَةَ.
قَالَ الْعَلَّامَةُ الْعَيْنِيُّ: لَيْسَ الْمُرَادُ مِنْهُ أَنْ يُصَلِّيَهُمَا فِي وَقْتِ الْعِشَاءِ، وَلَكِنَّ الْمُرَادَ مِنْهُ أَنْ يُؤَخِّرَ الْمَغْرِبَ إِلَى آخِرِ وَقْتِهَا ثُمَّ يُصَلَّيْهَا، ثُمَّ يُصَلِّي الْعِشَاءَ، وَهُوَ جَمْعُ بَيْنَهُمَا صُورَةً لَا وَقْتًا.
Aisha (may Allah be pleased with her) narrated: "The Messenger of Allah (ﷺ) during travel would delay Zuhr and hasten Asr, delay Maghrib and hasten Isha." [Narrated by Al-Tahawi, Ahmad, and Al-Hakim with a Hasan chain]
In a narration by Ahmad and Ibn Abi Shaybah: "The Prophet (ﷺ) would delay Zuhr and hasten Asr, delay Maghrib and hasten Isha during travel."
The narrator Mughirah ibn Ziyad was deemed trustworthy by Ibn Ma’in and Abu Zur’ah.
Al-Allamah Al-Ayni explained: "This does not mean praying both in the time of Isha, but delaying Maghrib to its latest time, then praying it, followed by Isha. This is a form of combination, not a time combination."
وَعَنْ عُمَرَ بْنِ الْخَطَابِ (رضي الله عنه) أَنَّهُ كَتَبَ فِي الْآفَاقِ يَنْهَاهُمْ أَنْ يَجْمَعُوْا بَيْنَ الصَّلَاتَيْنِ، وَيُخْبِرُهُمْ أَنَّ الْجَمْعَ بَيْنَ الصَّلَاتَيْنِ فِي وَقْتِ وَاحِدٍ كَبِيرَةُ مِنَ الْكَبَائِرِ. رَوَاهُ مُحَمَّدُ فِي الْمُوْظَا وَصَحَّحَهُ.
Umar ibn al-Khattab (may Allah be pleased with him) wrote to various regions forbidding them to combine two prayers, stating: "Combining two prayers in one time is a major sin." [Narrated by Muhammad in Al-Muwatta’ and authenticated]
وَعَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ: كَانَ ابْنُ عُمَرَ (رضي الله عنهما) يُصَلِّي عَلَى رَاحِلَتِهِ تَطَوُّعًا، فَإِذَا أَرَادَ أَنْ يُوْتِرَ نَزَلَ فَأَوْتَرَ عَلَى الْأَرْضِ. رَوَاهُ الدَّارَقُطْنِيُّ وَأَحْمَدُ.
Sa’id ibn Jubayr reported: "Ibn Umar (may Allah be pleased with him) would pray voluntary prayers on his mount, but when he intended to pray Witr, he dismounted and prayed it on the ground." [Narrated by Al-Daraqutni and Ahmad]
وَعَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ (رضي الله عنه) أَنَّهُ كَانَ يُصَلِّي عَلَى رَاحِلَتِهِ وَيُؤْتِرُ بِالْأَرْضِ، وَيَزْعَمُ أَنَّ رَسُوْلَ اللهِ ﷺ كَذَلِكَ كَانَ يَفْعَلُ. رَوَاهُ الطَّحَاوِيُّ بِإِسْنَادٍ صَحِيح.
Nafi’ reported from Ibn Umar (may Allah be pleased with him): "He would pray voluntary prayers on his mount but prayed Witr on the ground, claiming the Messenger of Allah (ﷺ) did the same." [Narrated by Al-Tahawi with a sahih chain]
وَعَنْ مُجَاهِدٍ أَنَّهُ صَحِبَ عَبْدَ اللهِ بْنَ عُمَرَ (رضي الله عنهما) مِنْ مَكَّةَ إِلَى الْمَدِينَةِ، يُصَلِّي عَلَى رَاحِلَتِهِ يُؤْمِنُ إِيْمَاءً، إِلَّا الْمَكْتُوبَةَ وَالْوِتْرَ، فَإِنَّهُ كَانَ يَنْزِلُ لَهُمَا، فَسَأَلْتُهُ عَنْ صَلَاتِهِ عَلَى رَاحِلَتِهِ وَوَجْهُهُ قِبَلَ الْمَدِينَةِ، فَقَالَ لِي: كَانَ رَسُولُ اللهِ ﷺ يُصَلِّي عَلَى رَاحِلَتِهِ تَطَوُّعًا حَيْثُ ۱ كَانَ وَجْهُهُ يُؤْمِيُّ إِيْمَاءً. رَوَاهُ إِمَامُنَا أَبُو حَنِيفَةَ، وَرَوَى مُحَمَّد فِي الْمُوْطَأَ نَحْوَهُ.
Mujahid reported: "He accompanied Abdullah ibn Umar (may Allah be pleased with him) from Makkah to Madinah. Ibn Umar prayed voluntary prayers on his mount, gesturing with his head, except for obligatory prayers and Witr, which he dismounted for. I asked him about praying on his mount while facing Madinah. He replied: ‘The Messenger of Allah (ﷺ) prayed voluntary prayers on his mount, gesturing in whichever direction it faced.’" 1 [Narrated by Imam Abu Hanifah while Muhammad narrated a similar version in Al-Muwatta’.]
Notes / الحواشي
1 A resident or traveler may perform voluntary prayers while riding outside city limits, gesturing in whichever direction the mount faces, even if it does not initially face the Qibla. This is because if prayer is valid without facing the Ka’bah, it is also permissible to begin without facing it. ‘Bahr’ clarifies this and contrasts it with Al-Shafi’i’s view, which requires facing the Qibla initially, as mentioned in ‘Al-Sharnabalaliah.’ It is also noted in ‘Al-Hilyah’ from ‘Ghayat Al-Suruji’ that this is the narration of Ibn al-Mubarak, and it is mentioned in ‘Jawami’ Al-Fiqh.’ After citing the Hadiths, it is concluded that the preferred view is to recommend this practice when there is no hardship, based on the Hadith of Anas. ‘Al-Durr Al-Mukhtar’ and ‘Al-Ikhtiyar’ are derived from these sources.
۱ قوله: حيث كان وجهه: يتنفّل المقيم والمسافر راكبا خارج المصر) محل القصر (مؤميا) إلى أي جهة توجهت دابته، ولو ابتدء عندنا)، يعني أنه لا يشترط استقبال القبلة في الابتداء؛ لأنه لما جازت الصلاة إلى غير جهة الكعبة جاز الافتتاح إلى غير جهتها. «بحر» واحترز عن قول الشافعي الله فإنه يقول : يشترط في الابتداء أن يوجهها إلى القبلة، كما في «الشرنبلالية». قلت: وذكر في الحلية» عن «غاية السروجي: أنما هذا رواية ابن المبارك، وذكرها في جوامع الفقه». ثم ذكر بعد سياقه الأحاديث: أن الأشبه استحباب ذلك عند عدم الحرج عملا بحديث أنس. «الدر المختار» وارد المحتار ملتقط منهما.
وَعَنِ ابْنِ شِهَابٍ قَالَ سَالِمٌ: وَأَخَّرَ ابْنُ عُمَرَ الْمَغْرِبَ، وَكَانَ اسْتَصْرَخَ عَلَى امْرَأَتِهِ صَفِيَّةَ بِنْتِ أَبِي عُبَيْدٍ، فَقُلْتُ لَهُ: الصَّلَاةُ، فَقَالَ: سِرْ. فَقُلْتُ لَهُ: الصَّلَاةُ. فَقَالَ: سِرْ، حَتَّى سَارَ مِيْلَيْنِ أَوْ ثَلَاثَةً، ثُمَّ نَزَلَ فَصَلَّى، ثُمَّ قَالَ: هَكَذَا رَأَيْتُ النَّبِيَّ ﷺ يُصَلِّي إِذَا أَعْجَلَهُ السَّيْرُ. وَقَالَ عَبْدُ اللهِ: رَأَيْتُ النَّبِيَّ ﷺ إِذَا أَعْجَلَهُ السَّيْرُ يُقِيمُ الْمَغْرِبَ، فَيُصَلِّيْهَا ثَلَاثًا، ثُمَّ يُسَلِّمُ، ثُمَّ قَلَّمَا يَلْبَثُ حَتَّى يُقِيمَ الْعِشَاءَ، فَيُصَلَّيْهَا رَكْعَتَيْنِ، ثُمَّ يُسَلِّمُ. رَوَاهُ الْبُخَارِيُّ.
Ibn Shihab reported that Salim said: "Ibn Umar (may Allah be pleased with him) delayed Maghrib while he was preoccupied with his wife Safiyyah bint Abi Ubayd. I said to him: ‘The prayer!’ He replied: ‘Move on.’ I repeated: ‘The prayer!’ He again said: ‘Move on,’ until we had traveled two or three miles. Then he dismounted and prayed, saying: ‘This is how I saw the Prophet (ﷺ) pray when he was in a hurry.’ Abdullah (ibn Umar) added: ‘I saw the Prophet (ﷺ) pray Maghrib in three rak’ahs when in a hurry, then shortly after, he prayed Isha in two rak’ahs.’" [Narrated by Al-Bukhari]
وَعَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ أَنَّ جَابِرَ بْنَ عَبْدِ اللهِ (رضي الله عنه) أَخْبَرَهُ أَنَّ النَّبِيَّ ﷺ كَانَ يُصَلِّي التَّطَوُّعَ، وَهُمْ رَاكِبُ فِي غَيْرِ الْقِبْلَةِ. رَوَاهُ الْبُخَارِيُّ.
Muhammad ibn Abd al-Rahman reported that Jabir ibn Abdullah (may Allah be pleased with him) informed him: "The Prophet (ﷺ) would pray voluntary prayers while riding, not facing the Qibla." [Narrated by Al-Bukhari]
وَعَنْ أَنَسِ بْنِ مَالِكٍ (رضي الله عنه) حِيْنَ قَدِمَ مِنَ الشَّامِ، فَلَقِيْنَاهُ بِعَيْنِ الثَّمَرِ، فَرَأَيْتُهُ يُصَلِّي عَلَى حِمَارٍ وَجْهُهُ مِنْ ذَا الْجَانِبِ، يَعْنِي عَنْ يَسَارِ الْقِبْلَةِ. فَقُلْتُ: رَأَيْتُكَ تُصَلِّي لِغَيْرِ الْقِبْلَةِ، فَقَالَ: لَوْلَا إِنِّي رَأَيْتُ رَسُولَ اللهِ ﷺ يَفْعَلُهُ لَمْ أَفْعَلْهُ. مُتَّفَقٌ عَلَيْهِ.
Anas ibn Malik (may Allah be pleased with him) narrated: "When he returned from Syria, we met him at ‘Ayn al-Thamar. I saw him praying on a donkey, facing a direction other than the Qibla (to the left of it). I said: ‘I saw you praying not facing the Qibla.’ He replied: ‘Had I not seen the Messenger of Allah (ﷺ) do so, I would not have done it.’" [Agreed upon]
وَعَنْ جَابِرٍ (رضي الله عنه) قَالَ: بَعَثَنِي رَسُولُ اللهِ ﷺ فِي حَاجَتِهِ، فَجِئْتُ وَهُمْ يُصَلِّي عَلَى رَاحِلَتِهِ نَحْوَ الْمَشْرِقِ، وَيَجْعَلُ السُّجُوْدَ أَخْفَضَ مِنَ الرُّكُوعِ. رَوَاهُ أَبُو دَاوُدَ.
Jabir (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) sent me on an errand. When I returned, I found him praying on his mount, facing east, making his prostration lower than his bowing." [Narrated by Abu Dawud]
وَعَنْ عَائِشَةَ (رضي الله عنها) زَوْجِ النَّبِيِّ للهِ أَنَّهَا قَالَتْ: فُرِضَتِ الصَّلَاةُ رَكْعَتَيْنِ رَكْعَتَيْنِ فِي الْحَضَرِ وَالسَّفَرِ ۱ فَأُقِرَّتْ صَلَاةُ السَّفَرِ وَزِيدَ فِي صَلَاةِ الْحَضَرِ. رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her), the wife of the Prophet (ﷺ), said: "Prayer was initially prescribed as two rak’ahs, both at home and during travel. 1 The prayer during travel remained as two rak’ahs, while the prayer at home was increased." [Narrated by Muslim]
Notes / الحواشي
1 "Our Imam Abu Hanifah said: ‘Travel for obedience or sin is the same in terms of concessions, as the texts of concession are general. Since the obligation to complete prayers is tied to residence alone, not to obedience or disobedience, it follows that shortening prayers is tied to travel alone, not to obedience or disobedience.’ This is mentioned in Fath al-Qadir and Al-Tahawi."
۱ قوله : في الحضر والسفر : قال إمامنا أبو حنيفة : سفر الطاعة والمعصية سواء في الرخص؛ لإطلاق نصوص الرخصة، ولأنه فلما كان حكم الإتمام يجب له في الإقامة بالإقامة خاصة، لا بطاعة ولا بغيرها، كان كذلك يجيء في النظر أن يكون حكم التقصير يجب له في السفر بالسفر خاصة، لا بطاعة ولا غيرها قياسًا. كذا في فتح القدير» و «الطحاوي».
وَعَنْهَا (رضي الله عنه) قَالَتْ: فَرَضَ اللهُ الصَّلَاةَ حِيْنَ فَرَضَهَا رَكْعَتَيْنِ، ثُمَّ أَتَمَّهَا فِي الْحَضَرِ، فَأُقِرَّتْ صَلَاةُ السَّفَرِ عَلَى الْفَرِيضَةِ الْأَوْلَى رَوَاهُ مُسْلِمٌ.
Aisha (may Allah be pleased with her) said: "Allah prescribed prayer as two rak’ahs when it was first ordained. Later, it was completed as four rak’ahs at home, while the prayer during travel remained as initially prescribed." [Narrated by Muslim]
وَعَنِ ابْنِ عَبَّاسٍ (رضي الله عنهما) قَالَ: فَرَضَ اللهُ الصَّلَاةَ عَلَى لِسَانِ نَبِيِّكُمْ فِي الْحَضَرِ أَرْبَعًا وَفِي السَّفَرِ رَكْعَتَيْنِ وَفِي الْخَوْفِ رَكْعَةً. رَوَاهُ مُسْلِمٌ.
Ibn Abbas (may Allah be pleased with him) said: "Allah prescribed prayer through the tongue of your Prophet (ﷺ) as four rak’ahs at home, two rak’ahs during travel, and one rak’ah in times of fear." [Narrated by Muslim]
وَعَنْهُ (رضي الله عنهما) قَالَ: افْتَرَضَ رَسُوْلُ اللهِ ﷺ رَكْعَتَيْنِ فِي السَّفَرِ كَمَا افْتَرَضَ فِي الْحَضَرِ أَرْبَعًا. رَوَاهُ الطَّبَرَانِيُّ.
Ibn Abbas (may Allah be pleased with him) said: "The Messenger of Allah (ﷺ) prescribed two rak’ahs during travel, just as he prescribed four rak’ahs at home." [Narrated by Al-Tabarani]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: صَلَّى النَّبِيُّ ﷺ بِمَنِّى صَلَاةَ الْمُسَافِرِ وَأَبُو بَكْرٍ وَعُمَرُ وَعُثْمَانُ ثَمَانِ سِنِينَ أَوْ قَالَ سِتَّ سِنِينَ. رَوَاهُ مُسْلِمٌ.
وَفِي رِوَايَةٍ لَهُ: صَلَّى فِي السَّفَرِ» وَلَمْ يَقُلْ: بِمِنَّى».
Ibn Umar (may Allah be pleased with him) said: "The Prophet (ﷺ) prayed at Mina as a traveler, as did Abu Bakr, Umar, and Uthman for eight years, or six years." [Narrated by Muslim]
In another narration: "He prayed during travel," without specifying Mina.
وَعَنْهُ قَالَ: صَحْبْتُ رَسُولَ اللهِ ﷺ فِي السَّفَرِ فَلَمْ يَزِدْ عَلَى رَكْعَتَيْنِ حَتَّى قَبَضَهُ اللهُ ۱، وَصَحِبْتُ أَبَا بَكْرٍ فَلَمْ يَزِدْ عَلَى رَكْعَتَيْنِ حَتَّى قَبَضَهُ اللهُ، وَصَحِبْتُ عُمَرَ فَلَمْ يَزِدْ عَلَى رَكْعَتَيْنِ حَتَّى قَبَضَهُ اللهُ، وَصَحِبْتُ عُثْمَانَ فَلَمْ يَزِدْ عَلَى رَكْعَتَيْنِ حَتَّى قَبَضَهُ اللهُ تَعَالَى، وَقَدْ قَالَ تَعَالَى: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ (الأحزاب: ۲۱. رَوَاهُ الْبُخَارِيُّ وَابْنُ مَاجَه، وَرَوَى مُسْلِمُ وَأَبُو دَاوُدَ نَحْوَهُ.
Ibn Umar (may Allah be pleased with him) said: "I accompanied the Messenger of Allah (ﷺ) during travel, and he never prayed more than two rak’ahs until Allah took his soul. 1 I accompanied Abu Bakr, and he never prayed more than two rak’ahs until Allah took his soul. I accompanied Umar, and he never prayed more than two rak’ahs until Allah took his soul. I accompanied Uthman, and he never prayed more than two rak’ahs until Allah took his soul. Allah says: ‘Indeed, in the Messenger of Allah you have an excellent example.’ (Qur’an 33:21)" [Narrated by Al-Bukhari and Ibn Majah while Muslim and Abu Dawud narrated a similar version]
Notes / الحواشي
1 "This indicates the consistency of shortening prayers and its obligation. This is mentioned in Jami’ al-Athar."
۱ قوله: حتى قبضه الله : فيستفاد منه المواظبة على القصر ووجوبه. كذا في «جامع الآثار».
وَعَنْ سَعِيدِ بْنِ شَفِيٍّ قَالَ: جَعَلَ النَّاسُ يَسْأَلُوْنَ ابْنَ عَبَّاسٍ (رضي الله عنه) عَنِ الصَّلَاةِ، فَقَالَ: كَانَ رَسُولُ اللهِ ﷺ إِذَا خَرَجَ مِنَ اهْلِهِ لَمْ يُصَلَّ إِلَّا رَكْعَتَيْنِ حَتَّى يَرْجِعَ إِلَيْهِمْ. رَوَاهُ الطَّحَاوِيُّ.
Sa’id ibn Shafi reported: "People began asking Ibn Abbas (may Allah be pleased with him) about prayer. He said: ‘The Messenger of Allah (ﷺ) would only pray two rak’ahs when he left his family until he returned to them.’" [Narrated by Al-Tahawi]
وَعَنْ عَوْنِ بْنِ أَبِي جُحَيْفَةَ عَنْ أَبِيْهِ (رضي الله عنه) أَنَّ النَّبِيَّ ﷺ خَرَجَ مُسَافِرًا فَلَمْ يَزَلْ يُصَلِّي رَكْعَتَيْنِ رَكْعَتَيْنِ حَتَّى رَجَعَ رَوَاهُ الطَّحَاوِيُّ.
Awn ibn Abi Juhaifah reported from his father (may Allah be pleased with him): "The Prophet (ﷺ) went on a journey and continued praying two rak’ahs until he returned." [Narrated by Al-Tahawi]
وَعَنْ عُمَرَ (رضي الله عنه) قَالَ: صَلَاةُ السَّفَرِ رَكْعَتَانِ، وَصَلَاةُ الْأَضْحَى رَكْعَتَانِ، وَصَلَاةُ الْفِطْر رَكْعَتَانِ، وَصَلَاةُ الْجُمُعَة رَكْعَتَانِ، تَمَامُ غَيْرُ قَصْرٍ عَلَى لِسَانِ مُحَمَّدٍ . رَوَاهُ النَّسَائِيُّ وَابْنُ مَاجَه وَابْنُ حِبَّانَ فِي صَحِيحِهِ»، وَرَوَى الطَّحَاوِيُّ نَحْوَهُ.
Umar (may Allah be pleased with him) said: "Travel prayer is two rak’ahs, Eid al-Adha prayer is two rak’ahs, Eid al-Fitr prayer is two rak’ahs, and Friday prayer is two rak’ahs, complete, not shortened, as stated by Muhammad (ﷺ)." [Narrated by Al-Nasa’i, Ibn Majah, and Ibn Hibban in his Sahih while Al-Tahawi narrated a similar version]
وَعَنِ ابْنِ عُمَرَ (رضي الله عنهما) قَالَ: إِنَّ رَسُولَ اللهِ ﷺ أَتَانَا وَنَحْنُ ضُلَّالُ يُعَلِّمُنَا، فَكَانَ فِيمَا عَلَّمَنَا أَنَّ اللهَ عَزَّ وَجَلَّ أَمَرَنَا أَنْ نُصَلِّي رَكْعَتَيْنِ فِي السَّفَرِ. رَوَاهُ النَّسَائِيُّ.
Ibn Umar (may Allah be pleased with him) said: "The Messenger of Allah (ﷺ) came to us when we were lost and taught us. Among what he taught us was that Allah, the Almighty, commanded us to pray two rak’ahs during travel." [Narrated by Al-Nasa’i]
وَعَنْ أَبِي هُرَيْرَةَ (رضي الله عنه) قَالَ: قَالَ رَسُولُ اللهِ ﷺ: «الْمُتَمِّمُ الصَّلَاةَ فِي السَّفَرِ كَالْمُقَصِّرِ فِي الْحَضَرِ. رَوَاهُ الدَّارَقُطْنِيُّ فِي سُنَنَهِ.
Abu Hurairah (may Allah be pleased with him) narrated: "The Messenger of Allah (ﷺ) said: ‘One who completes prayers during travel is like one who shortens prayers at home.’" [Narrated by Al-Daraqutni in his Sunan]
وَعَنْ مُوْرَقِ الْعِجْلِيِّ قَالَ: سُئِلَ ابْنُ عُمَرَ (رضي الله عنهما) عَنِ الصَّلَاةِ فِي السَّفَرِ، فَقَالَ: رَكْعَتَيْنِ رَكْعَتَيْنِ، مَنْ خَالَفَ السُّنَّةَ كَفَرَ. رَوَاهُ عَبْدُ الرَّزَّاقِ.
Muwaraq al-‘Ijli reported: "Ibn Umar (may Allah be pleased with him) was asked about prayer during travel. He replied: ‘Two rak’ahs. Whoever opposes the Sunnah disbelieves.’" [Narrated by Abd al-Razzaq]
وَعَنْهُ (رضي الله عنه) قَالَ: سَأَلَ صَفْوَانُ بْنُ مُحْرِزِ ابْنَ عُمَرَ عَنِ الصَّلَاةِ فِي السَّفَرِ، فَقَالَ: أَخْشَى أَنْ تَكَذبَ عَلَى رَكْعَتَانِ، مَنْ خَالَفَ السُّنَّةَ كَفَرَ رَوَاهُ الطَّحَاوِيُّ وَالْبَيْهَقِيُّ.
Safwan ibn Muhriz reported: "I asked Ibn Umar (may Allah be pleased with him) about prayer during travel. He said: ‘I fear you may lie. Two rak’ahs. Whoever opposes the Sunnah disbelieves.’" [Narrated by Al-Tahawi and Al-Bayhaqi]
وَعَنْ هُمَّامِ بْنِ الْحَارِثِ أَنَّ عُمَرَ (رضي الله عنه) صَلَّى بِمَكَّةَ رَكْعَتَيْنِ، ثُمَّ قَالَ: يَا أَهْلَ مَكَّةَ، أَتِمُوْا صَلَاتَكُمْ؛ فَإِنَّا قَوْمٌ سَفَرُ. رَوَاهُ الطَّحَاوِيُّ.
Hammam ibn al-Harith reported: "Umar (may Allah be pleased with him) prayed two rak’ahs in Makkah and then said: ‘O people of Makkah, complete your prayers, for we are travelers.’" [Narrated by Al-Tahawi]
وَعَنْ عَلِيِّ بْنِ رَبِيعَةَ الْوَالِبِيِّ قَالَ: سَأَلْتُ عَبْدَ اللهِ بْنَ عُمَرَ (رضي الله عنهما): إِلَى كَمْ نَقْصُرُ الصَّلَاةَ؟ فَقَالَ: أَتَعْرِفُ السُّوْيْدَاءَ؟ قَالَ: قُلْتُ: لَا ، وَلَكِنِّي قَدْ سَمِعْتُ بِهَا. قَالَ: هِيَ ثَلَاثُ۱ لَيَالٍ قَوَاصِدَ، فَإِذَا خَرَجْنَا إِلَيْهَا قَصَرْنَا الصَّلَاةَ. رَوَاهُ مُحَمَّدٌ فِي الْآثَارِ»، وَقَالَ فِي آثَارِ السُّنَنِ»: إِسْنَادُهُ صَحِيحٌ.
Ali ibn Rabi’ah al-Walibi reported: "I asked Abdullah ibn Umar (may Allah be pleased with him): ‘For how long do we shorten prayers?’ He replied: ‘Do you know al-Suwayda?’ I said: ‘No, but I have heard of it.’ He said: ‘It is three nights’ journey. When we travel to it, we shorten our prayers.’" [Narrated by Muhammad in Al-Athar while In Athar al-Sunan, its chain is sahih]
Notes / الحواشي
1 "Our scholars determined the distance to be three days based on the Hadith in the Sahihayn: ‘A woman should not travel for three days except with a mahram.’ Another Hadith states: ‘A resident may wipe over his socks for a day and a night, and a traveler for three days and nights.’ This is also supported by this Hadith. This is mentioned in Al-Ta’liq al-Mumjad. In Al-Mirqat, Ibn al-Humam said: ‘This indicates shortening prayers for a distance less than three days, based on the Hadith of Ibn Abbas: “O people of Makkah, do not shorten prayers for less than four barid (approximately 48 miles) from Makkah to ‘Asfan.” This suggests shortening prayers for four barid, which can be covered in less than three days.’ However, this Hadith is weakened due to the weakness of its narrator, Abd al-Wahhab ibn Mujahid, leaving no evidence for shortening prayers for shorter distances."
۱ قوله: هي ثلاث ليال: ذهب أصحابنا إلى التقدير بثلاثة أيام؛ أخذا من حديث الصحيحين: لا تسافر المرأة ثلاثة أيام إلا مع ذي رحم محرم، ومن حديث: يمسح المقيم يوما وليلة والمسافر ثلاثة أيام ولياليها، ومن هذا الحديث. كذا في التعليق الممجد». وقال في «المرقاة»: قال ابن الهمام: ويدل على القصر لمسافة أقل من ثلاثة أيام حديث ابن عباس عنه ﷺ قال: يا أهل مكة لا تقصروا في أدنى أربعة برد من مكة إلى عسفان ؛ فإنه يفيد القصر في أربعة برد، وهي تقطع في أقل من ثلاثة أيام. وأجيب: يُضعف الحديث بضعف رواية عبد الوهاب بن مجاهد، فبقي قصر الأقل بلا دليل.