قال الشيخ رحمه الله ونوافل الصلاة في السفر سبع عشرة ركعة ثم ذكر تفصيلها إلى آخر الباب
The Shaykh (Al-Mufid), may Allah (swt) support him, said: “And the supererogatory prayers (nawafil) during travel are seventeen rak‘ahs.” Then he mentioned their details until the end of the chapter.
مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ يَحْيَى اَلْحَلَبِيِّ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ:« أَرْبَعُ رَكَعَاتٍ بَعْدَ اَلْمَغْرِبِ لاَ تَدَعْهُنَّ فِي حَضَرٍ وَ لاَ سَفَرٍ»
Muhammad ibn Ya’qub narrated from Muhammad ibn Yahya from Ahmad ibn Muhammad from al-Husayn ibn Sa’id from al-Nadr ibn Suwayd from Yahya al-Halabi from al-Harith ibn al-Mughirah. He said: Abu Abdillah (a.s) said: “Four rak’ahs after Maghrib, do not abandon them whether at home or while traveling.”
وَ عَنْهُ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى بْنِ عُبَيْدٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنِ اِبْنِ مُسْكَانَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« اَلصَّلاَةُ فِي اَلسَّفَرِ رَكْعَتَانِ لَيْسَ قَبْلَهُمَا وَ لاَ بَعْدَهُمَا شَيْءٌ إِلاَّ اَلْمَغْرِبَ فَإِنَّ بَعْدَهَا أَرْبَعَ رَكَعَاتٍ لاَ تَدَعْهُنَّ فِي حَضَرٍ وَ لاَ سَفَرٍ وَ لَيْسَ عَلَيْكَ قَضَاءُ صَلاَةِ اَلنَّهَارِ وَ صَلِّ صَلاَةَ اَللَّيْلِ وَ اِقْضِهِ»
And from him, from Ali ibn Ibrahim from Muhammad ibn ‘Isa ibn ‘Ubayd from Yunus ibn Abd al-Rahman from Ibn Maskan from Abu Basir from Abu Abdillah (a.s). Imam (a.s) said: “The prayer during travel is two rak’ahs, there is nothing before them and nothing after them, except for Maghrib, for after it are four rak’ahs, do not abandon them whether at home or while traveling. And you are not obligated to make up the prayers of the day. But pray the night prayer and make it up (if missed).”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ حَمَّادِ بْنِ سُلَيْمَانَ عَنْ سَعْدِ بْنِ سَعْدٍ عَنْ مُقَاتِلِ بْنِ مُقَاتِلٍ عَنْ أَبِي اَلْحَارِثِ قَالَ: سَأَلْتُهُ يَعْنِي اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْأَرْبَعِ رَكَعَاتٍ بَعْدَ اَلْمَغْرِبِ فِي اَلسَّفَرِ يُعْجِلُنِي اَلْجَمَّالُ فَلاَ يُمْكِنُنِي اَلصَّلاَةُ عَلَى اَلْأَرْضِ هَلْ أُصَلِّيهَا فِي اَلْمَحْمِلِ قَالَ« نَعَمْ صَلِّهَا فِي اَلْمَحْمِلِ»
And from him, from Muhammad ibn Yahya from Hammad ibn Sulayman from Sa’d ibn Sa’d from Muqatil ibn Muqatil from Abu al-Harith. He said: I (narrator) asked Him (a.s), meaning (Imam) al-Ridha (a.s), about the four rak’ahs after Maghrib during travel. The camel driver urges me onward, and I am not able to pray them on the ground, may I pray them in the howdah (riding seat)? Imam (a.s) said: “Yes, pray them in the howdah.”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلِّ رَكْعَتَيِ اَلْفَجْرِ فِي اَلْمَحْمِلِ»
And from him, from Muhammad ibn Yahya from Ahmad ibn Muhammad from Ibn Abi Najran from Safwan from Abu al-Hasan (a.s). He said: (Imam (a.s) said) “Pray the two rak’ahs of the fajr (supererogatory prayer) in the howdah (riding seat).”
وهذان الحديثان يدلان على شدة تأكيد هذه النوافل لانه أمر بها في حال كون الانسان في المحمل ولم يسوغ تركها
And these two narrations indicate the strong emphasis placed on these supererogatory prayers, because He (a.s) commanded them even while the person was in the howdah (riding seat) and did not permit their abandonment.
اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَارِثِ بْنِ اَلْمُغِيرَةِ قَالَ قَالَ لِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ تَدَعْ أَرْبَعَ رَكَعَاتٍ بَعْدَ اَلْمَغْرِبِ فِي اَلسَّفَرِ وَلاَ فِي اَلْحَضَرِ وَكَانَ أَبِي لاَ يَدَعُ ثَلاَثَ عَشْرَةَ رَكْعَةً بِاللَّيْلِ فِي سَفَرٍ وَ لاَ فِي حَضَرٍ»
Al-Husayn ibn Sa’id narrated from Fadalah from al-Husayn ibn Uthman from Ibn Maskan from al-Harith ibn al-Mughirah. He said: Abu Abdillah (a.s), said to me (narrator): “Do not abandon the four rak’ahs after Maghrib whether in travel or at home. And my father (a.s) never used to abandon thirteen rak’ahs at night, whether in travel or at home.”
وَ عَنْهُ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« كَانَ عَلِيُّ بْنُ اَلْحُسَيْنِ عَلَيْهِمَا اَلسَّلاَمُ يَقُولُ:« إِنِّي لَأُحِبُّ أَنْ أَدُومَ عَلَى اَلْعَمَلِ وَ إِنْ قَلَّ»» قَالَ قُلْنَا تَقْضِي صَلاَةَ اَللَّيْلِ بِالنَّهَارِ فِي اَلسَّفَرِ قَالَ« نَعَمْ»
And from him, from Hammad ibn ‘Isa from Mu’awiyah ibn ‘Ammar from Abu Abdillah (a.s). He said: (Imam) Ali ibn al-Husayn (a.s) used to say: “Indeed, I love to persist in a deed even if it is little.” He (narrator) said: We asked, “Do you make up the night prayer during the day while traveling?” Imam (a.s) said: “Yes.”
وَ عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ صَفْوَانَ اَلْجَمَّالِ قَالَ: كَانَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يُصَلِّي صَلاَةَ اَللَّيْلِ بِالنَّهَارِ عَلَى رَاحِلَتِهِ أَيْنَمَا تَوَجَّهَتْ بِهِ
And from him, from Ahmad ibn Muhammad from Safwan the camel driver. He said: Abu Abdillah (a.s) used to pray the night prayer during the day on his mount, in whatever direction it faced.
سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ لِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« صَلِّ صَلاَةَ اَللَّيْلِ وَ اَلْوَتْرَ وَ اَلرَّكْعَتَيْنِ فِي اَلْمَحْمِلِ»
Sa’d ibn Abdillah narrated from Ahmad ibn Muhammad ibn ‘Isa from Ahmad ibn Muhammad ibn Abi Nasr from al-’Alaʾ from Muhammad ibn Muslim. He said: Abu Ja’far (a.s), said to me: “Pray the night prayer, the witr, and the two (rak’ahs of fajr) in the howdah (riding seat).”
وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ سَيْفٍ اَلتَّمَّارِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ لِي بَعْضُ أَصْحَابِنَا إِنَّا كُنَّا نَقْضِي صَلاَةَ اَلنَّهَارِ إِذَا نَزَلْنَا بَيْنَ اَلْمَغْرِبِ وَاَلْعِشَاءِ اَلْآخِرَةِ فَقَالَ« لاَ اَللَّهُ أَعْلَمُ بِعِبَادِهِ حِينَ رَخَّصَ لَهُمْ إِنَّمَا فَرَضَ اَللَّهُ عَلَى اَلْمُسَافِرِ رَكْعَتَيْنِ لاَ قَبْلَهُمَا وَ لاَ بَعْدَهُمَا شَيْءٌ إِلاَّ صَلاَةُ اَللَّيْلِ عَلَى بَعِيرِكَ حَيْثُ تَوَجَّهَ بِكَ»
And from him, from Muhammad ibn al-Husayn ibn Abi al-Khattab from Ja’far ibn Bashir from Hammad ibn Uthman from Sayf al-Tammar from Abu Abdillah (a.s). He said: One of our companions said to me, “We used to make up the day prayers when we stopped between Maghrib and the final ‘ishaʾ.” So Imam (a.s) said: “No. Allah (swt) knows best about His (swt) servants when He (swt) granted them a concession. Allah (swt) has only obligated upon the traveler two rak’ahs, there is nothing before them and nothing after them, except the night prayer on your camel, in whatever direction it takes you.”
أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ وَ عَلِيِّ بْنِ اَلْحَكَمِ جَمِيعاً عَنْ أَبِي يَحْيَى اَلْحَنَّاطِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَ عَنْ صَلاَةِ اَلنَّافِلَةِ بِالنَّهَارِ فِي اَلسَّفَرِ فَقَالَ« يَا بُنَيَّ لَوْ صَلَحَتِ اَلنَّافِلَةُ فِي اَلسَّفَرِ تَمَّتِ اَلْفَرِيضَةُ»
Ahmad ibn Muhammad ibn ‘Isa narrated from al-Hasan ibn Mahbub and Ali ibn al-Hakam, both from Abu Yahya al-Hannat. He said: I asked Abu Abdillah (a.s), about praying the supererogatory prayers during the day while on a journey. Imam (a.s) said: “O my son, if the nawafil (supererogatory prayers) during travel were valid, then the obligatory prayer would have remained complete (four rak’ahs).”
وَ رَوَى أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ صَفْوَانَ بْنِ يَحْيَى قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّطَوُّعِ بِالنَّهَارِ وَأَنَا فِي سَفَرٍ فَقَالَ« لاَ وَ لَكِنْ تَقْضِي صَلاَةَ اَللَّيْلِ بِالنَّهَارِ وَأَنْتَ فِي سَفَرٍ» فَقُلْتُ جُعِلْتُ فِدَاكَ صَلاَةُ اَلنَّهَارِ اَلَّتِي أُصَلِّيهَا فِي اَلْحَضَرِ أَقْضِيهَا بِالنَّهَارِ فِي اَلسَّفَرِ فَقَالَ« أَمَّا أَنَا فَلاَ أَقْضِيهَا»
Ahmad ibn Muhammad ibn ‘Isa narrated from Ali ibn Ahmad ibn Ashyam from Safwan ibn Yahya. He said: I asked (Imam) al-Ridha (a.s), about performing supererogatory prayers during the day while I am traveling. Imam (a.s) said: “No, but you may make up the night prayer during the day while you are traveling.” I asked: “May I be your ransom, the daytime prayers that I perform while at home, should I make them up during the day while on a journey?” Imam (a.s) said: “As for me, I do not make them up.”
فَأَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَقْضِي صَلاَةَ اَلنَّهَارِ بِاللَّيْلِ فِي اَلسَّفَرِ فَقَالَ« نَعَمْ» فَقَالَ لَهُ إِسْمَاعِيلُ بْنُ جَابِرٍ أَقْضِي صَلاَةَ اَلنَّهَارِ بِاللَّيْلِ فِي اَلسَّفَرِ فَقَالَ« لاَ» فَقَالَ إِنَّكَ قُلْتَ نَعَمْ فَقَالَ« إِنَّ ذَاكَ يُطِيقُ وَ أَنْتَ لاَ تُطِيقُ»
As for the report narrated by al-Husayn ibn Sa’id from Muhammad ibn Abi ‘Umayr from Mu’awiyah ibn ‘Ammar, he said: I said to Abu Abdillah (a.s): “May I make up the day prayers at night while on a journey?” Imam (a.s) said: “Yes.” Then Isma’il ibn Jabir said to Him (a.s): “May I make up the day prayers at night while on a journey?” Imam (a.s) said: “No.” So he (Isma’il) said: “But you just said ‘Yes’!” Imam (a.s) replied: “That one is capable, and you are not capable.”
فمحمول على انه لو قضاه لم يكن مأثوما دون أن يكون ذلك مسنونا أو يكون قد علم من حاله انه إن لم يأمره بذلك استهان بالسنن ويؤدي ذلك الى الاخلال بالفرائض فأمره بذلك لتتوفر دواعيه على المحافظة على الصلوات وعلم من حال الآخر خلاف ذلك فأمره بترك الاعادة مع انه ليس في الخبر أن له أن يصلي نوافل النهار أو فرائضها بالليل وإذا لم يكن ذلك في ظاهره حملناه على الفرائض ولو كان فيه تصريح بالنوافل لم يكن فيه ايضا انه مما فاته وهو مسافر أو فاته في حال الحضر وإذا احتمل ذلك حملناه على من فاته النوافل وهو حاضر جاز له أن تقضيها وهو مسافر بالليل والذي يبين عن أن اعادة صلاة نوافل النهار ليس بمسنون
So the report is to be understood as meaning that if he were to make up the prayers, he would not be blameworthy, without it implying that doing so is a recommended Sunnah. Or it may be that the Imam (a.s) knew of his condition, that if he were not instructed to make them up, he would take the Sunnah lightly, which might lead to negligence in fulfilling the obligatory prayers. So He (a.s) instructed him accordingly in order to encourage him to maintain his commitment to prayer. And He (a.s) knew from the other person's condition the opposite, so He (a.s) instructed him to leave off the makeup (of nawafil). Moreover, the narration does not explicitly state that one may perform the daytime nawafil or obligatory prayers at night. And since this is not stated on the surface, we interpret it to refer to the obligatory prayers. And even if the report had explicitly mentioned nawafil, it still would not establish whether the person missed them during travel or while at home. And if such a possibility exists, we interpret it to mean that whoever missed the nawafil while at home may make them up while traveling during the night. And what clarifies that making up the daytime supererogatory prayers is not a recommended Sunnah is the following:
مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنِ اِبْنِ مُسْكَانَ عَنْ عُمَرَ بْنِ حَنْظَلَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَ جُعِلْتُ فِدَاكَ إِنِّي سَأَلْتُكَ عَنْ قَضَاءِ صَلاَةِ اَلنَّهَارِ بِاللَّيْلِ فِي اَلسَّفَرِ فَقُلْتَ« لاَ تَقْضِيهَا» وَسَأَلَكَ أَصْحَابُنَا فَقُلْتَ« اِقْضُوا» فَقَالَ لِي« أَ فَأَقُولُ لَهُمْ لاَ تُصَلُّوا وَ إِنِّي أَكْرَهُ أَنْ أَقُولَ لَهُمْ لاَ تُصَلُّوا وَ اَللَّهِ مَا ذَاكَ عَلَيْهِمْ»
Al-Husayn ibn Sa’id narrated from Fadalah from al-Husayn ibn Uthman from Ibn Maskan from ‘Umar ibn Hanzalah. He said: I said to Abu Abdillah (a.s): “May I be your ransom, I asked you about making up the day prayers at night while on a journey, and you said, ‘Do not make them up.’ But your companions asked you, and you said, ‘Make them up.’” Imam (a.s) said to me: “Should I say to them, ‘Do not pray’? And I dislike saying to them, ‘Do not pray.’ By Allah (swt), that is not required of them.”
وَ أَمَّا اَلْخَبَرُ اَلَّذِي رَوَاهُ اَلْحَسَنُ بْنُ مَحْبُوبٍ عَنْ حَنَانِ بْنِ سَدِيرٍ عَنْ سَدِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: «كَانَ أَبِي يَقْضِي فِي اَلسَّفَرِ نَوَافِلَ اَلنَّهَارِ بِاللَّيْلِ وَ لاَ يُتِمُّ صَلاَةً فَرِيضَةً»
As for the report narrated by al-Hasan ibn Mahbub from Hanan ibn Sadir from Sadir, he said: Abu Abdillah (a.s) said: “My father (a.s) used to make up the daytime nawafil (supererogatory prayers) at night while on a journey, and He (a.s) would never complete (four rak’ahs of) an obligatory prayer.”
فيحتمل أن يكون المراد بهذا الخبر ما ذكرناه في الخبر الاول ويحتمل أيضا أن يكون إنما كان يقضي عليه السلام هذه النوافل إذا خرج إلى السفر وقد دخل وقتها وهذا الوجه يحتمله الخبر الاول أيضا وإن من أمره بقضاء النوافل علم من حاله انه خرج بعد دخول الوقت ومن أمره بتركها علم من حاله انه خرج بعد تقضي وقتها والذي يدل على ذلك
It is possible that the meaning of this narration is as we explained regarding the first report, that is, it refers to a specific case. It is also possible that what is meant is that He (a.s), peace be upon him, used to make up these nawafil when He (a.s) had set out for travel after their time had already entered. This interpretation is also supported by the first report: the one whom the Imam (a.s) instructed to make up the nawafil, He (a.s) knew from his condition that he had departed after the time of the prayer had entered; and the one whom He (a.s) instructed to leave them, He (a.s) knew from his condition that he had departed after the time had passed. What indicates this is the following:
مَا رَوَاهُ أَحْمَدُ بْنُ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ إِذَا زَالَتِ اَلشَّمْسُ وَ هُوَ فِي مَنْزِلِهِ ثُمَّ يَخْرُجُ فِي سَفَرٍ قَالَ« يَبْدَأُ بِالزَّوَالِ فَيُصَلِّيهَا ثُمَّ يُصَلِّي اَلْأُولَى بِتَقْصِيرِ رَكْعَتَيْنِ لِأَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ قَبْلَ أَنْ تَحْضُرَ اَلْأُولَى» وَ سُئِلَ فَإِنْ خَرَجَ بَعْدَ مَا حَضَرَتِ اَلْأُولَى قَالَ« يُصَلِّي اَلْأُولَى أَرْبَعَ رَكَعَاتٍ ثُمَّ يُصَلِّي بَعْدُ اَلنَّوَافِلَ ثَمَانَ رَكَعَاتٍ لِأَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ بَعْدَمَا حَضَرَتِ اَلْأُولَى فَإِذَا حَضَرَتِ اَلْعَصْرُ صَلَّى اَلْعَصْرَ بِتَقْصِيرٍ وَ هِيَ رَكْعَتَانِ لِأَنَّهُ خَرَجَ فِي اَلسَّفَرِ قَبْلَ أَنْ تَحْضُرَ اَلْعَصْرُ»
Ahmad ibn al-Hasan ibn Ali ibn Faddal narrated from Amru ibn Sa’id from Musaddiq ibn Sadaqah from ‘Ammar ibn Musa al-Sabati from Abu Abdillah (a.s): He (a.s) was asked about a man upon whom the sun has passed the meridian (zawal) while he is still in his home, then he sets out for travel. Imam (a.s) said: “He should begin with the zawal nafilah, so he prays it. Then he prays the Dhuhr prayer shortened, two rak’ahs, because he departed from his home before the time of Dhuhr had fully arrived.” Then He (a.s) was asked: “And what if he left after the time of Dhuhr had already arrived?” Imam (a.s) said: “Then he prays Dhuhr as four rak’ahs, and afterward he prays the nawafil, eight rak’ahs, because he left his home after the time of Dhuhr had entered. Then when the time of ‘asr enters, he prays ‘asr shortened, two rak’ahs, because he had departed on his journey before the time of ‘asr had entered.”
