Tahdhīb al-Aḥkām

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمُسَافِرِ فِي كَمْ يُقَصِّرُ اَلصَّلاَةَ فَقَالَ« فِي مَسِيرَةِ يَوْمٍ وَ ذَلِكَ بَرِيدَانِ وَ هُمَا ثَمَانِيَةُ فَرَاسِخَ وَ مَنْ سَافَرَ قَصَّرَ اَلصَّلاَةَ وَ أَفْطَرَ إِلاَّ أَنْ يَكُونَ رَجُلاً مُشَيِّعاً أَوْ خَرَجَ إِلَى صَيْدٍ أَوْ إِلَى قَرْيَةٍ لَهُ يَكُونُ مَسِيرَةَ يَوْمٍ يَبِيتُ إِلَى أَهْلِهِ لاَ يُقَصِّرُ وَ لاَ يُفْطِرُ»

Muhammad ibn Ali ibn Mahbub from Ahmad from al-Husayn from al-Hasan from Zur’ah from Sama’ah, said: I asked Imam (a.s) about the traveller, at what distance does he shorten the prayer? Imam (a.s) said: “At the distance of a day’s journey, and that is two ‘barid’, which is eight ‘farsakh’. And whoever travels, shortens the prayer and breaks the fast, unless he is a man seeing someone off (mushayyi’), or he goes out for hunting, or to a village of his where the journey is a day’s travel and he spends the night with his family. In that case, he does not shorten (the prayer) and does not break the fast.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي اَلتَّقْصِيرِ فِي اَلصَّلاَةِ قَالَ« بَرِيدٌ فِي بَرِيدٍ أَرْبَعَةٌ وَ عِشْرُونَ مِيلاً»

Ahmad ibn Muhammad from Ali ibn al-Hakam from Abdillah ibn Yahya al-Kahili, who said: I heard Abu Abdillah (a.s), speaking about shortening the prayer (taqsir). Imam (a.s) said: “A ‘barid’ by a ‘barid’, which is twenty-four miles.”

فَأَمَّا مَا رَوَاهُ عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلتَّقْصِيرُ فِي بَرِيدٍ وَ اَلْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ»

As for what was narrated by Ali ibn Ibrahim from his father from Ibn Abi 'Umayr from Jamil from Zurarah from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “Shortening (the prayer, ‘al-taqsir’) is at a ‘barid’, and a ‘barid’ is four ‘farsakh’.”

عَنْهُ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَدْنَى مَا يُقَصِّرُ فِيهِ اَلْمُسَافِرُ فَقَالَ« بَرِيدٌ»

From him, from his father, from Ibn Abi ‘Umayr, from Abu Ayyub, who said: I said to Abu Abdillah (a.s), peace be upon him: “What is the minimum distance at which the traveller shortens (the prayer)?” Imam (a.s) said: “A ‘barid’.”

فلا تنافي بين هذين الخبرين وبين الخبرين الاولين لان الوجه فيهما ان المسافر إذا أراد الرجوع من يومه فقد وجب عليه التقصير في أربعة فراسخ يدل على ذلك ما رواه

So there is no contradiction between these two reports and the first two reports, because the interpretation of them is that if the traveller intends to return on the same day, then shortening the prayer becomes obligatory upon him, at a distance of four ‘farsakh’. This is supported by what was narrated:

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَدْنَى مَا يُقَصِّرُ فِيهِ اَلْمُسَافِرُ فَقَالَ« بَرِيدٌ ذَاهِباً وَ بَرِيدٌ جَائِياً»

Sa’ad from Ahmad ibn Muhammad ibn Isa from al-Husayn ibn Sa'id from Fadalah ibn Ayyub from Mu'awiyah ibn Wahb, who said: I said to Abu Abdillah (a.s), peace be upon him: “What is the minimum distance at which the traveller shortens the prayer?” Imam (a.s) said: “A ‘barid’ going, and a ‘barid’ returning.”

على ان الذي نقوله في ذلك انه يجب القصر إذا كان مقدار السفر ثمانية فراسخ وإذا كان أربعة فراسخ كان بالخيار في ذلك إن شاء أتم وإن شاء قصر والذي يدل على جوار التقصير في أربعة فراسخ ما رواه

Moreover, what we affirm in this matter is that shortening the prayer (al-qasr) becomes obligatory when the total distance of the journey is eight farsakh. And if it is four farsakh, then the traveller has the option if he wishes, he may pray in full, and if he wishes, he may shorten. What indicates the permissibility of shortening the prayer at four farsakh is what was narrated:

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْقَادِسِيَّةِ أَخْرُجُ إِلَيْهَا أُتِمُّ أَمْ أُقَصِّرُ قَالَ« وَ كَمْ هِيَ» قُلْتُ هِيَ اَلَّتِي رَأَيْتَ قَالَ« قَصِّرْ»

Ahmad ibn Muhammad from Muhammad ibn Abi ‘Umayr from Abdillah ibn Bukayr, who said: I asked Abu Abdillah (a.s), peace be upon him, about al-Qadisiyyah. When I go out to it, should I pray in full or shorten? Imam (a.s) said: “And how far is it?” I said: “It is the one you saw.” He said: “Shorten (the prayer).”

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي أُسَامَةَ زَيْدٍ اَلشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« يُقَصِّرُ اَلرَّجُلُ اَلصَّلاَةَ فِي مَسِيرَةِ اِثْنَيْ عَشَرَ مِيلاً»

Sa’ad from Ahmad ibn Muhammad from al-Husayn from Fadalah from Hammad ibn Uthman from Abu Usamah Zayd al-Shahham, who said: I heard Abu Abdillah (a.s), peace be upon him, say: “A man shortens the prayer on a journey of twelve miles.”

وَ عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي كَمْ أُقَصِّرُ اَلصَّلاَةَ فَقَالَ« فِي بَرِيدٍ أَ لاَ تَرَى أَنَّ أَهْلَ مَكَّةَ إِذَا خَرَجُوا إِلَى عَرَفَةَ كَانَ عَلَيْهِمُ اَلتَّقْصِيرُ»

And from him, from Abu Ja’far from al-Hasan ibn Ali ibn Faddal from Mu‘awiyah ibn ‘Ammar, who said: I said to Abu Abdillah (a.s), peace be upon him: “At what distance do I shorten the prayer?” Imam (a.s) said: “At a ‘barid’. Do you not see that the people of Mecca, when they go out to ‘Arafah, shortening becomes obligatory upon them?”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ بْنِ أَبِي اَلْخَطَّابِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ اَلنُّعْمَانِ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّقْصِيرِ فَقَالَ« فِي أَرْبَعَةِ فَرَاسِخَ»

And from him, from Muhammad ibn al-Husayn ibn Abi al-Khattab from Ja’far ibn Bashir from Hammad ibn Uthman from Muhammad ibn al-Nu‘man from Isma’il ibn al-Fadl, who said: I asked Abu Abdillah (a.s), peace be upon him, about shortening the prayer. Imam (a.s) said: “At four ‘farsakh’.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ أَبِي مَالِكٍ اَلْحَضْرَمِيِّ عَنْ أَبِي اَلْجَارُودِ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ فِي كَمِ اَلتَّقْصِيرُ فَقَالَ« فِي بَرِيدٍ»

And from him, from Muhammad ibn al-Husayn from Mu'awiyah ibn Hakim from Abu Malik al-Hadrami from Abu al-Jarud, who said: I said to Abu Ja’far (a.s), peace be upon him: “At what distance is the shortening (of prayer)?” Imam (a.s) said: “At a ‘barid’.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ مُعَاوِيَةَ بْنِ حُكَيْمٍ عَنْ سُلَيْمَانَ بْنِ مُحَمَّدٍ اَلْخَثْعَمِيِّ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي كَمِ اَلتَّقْصِيرُ فَقَالَ« فِي بَرِيدٍ وَيْحَهُمْ كَأَنَّهُمْ لَمْ يَحُجُّوا مَعَ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فَقَصَّرُوا»

From him, from Muhammad ibn al-Husayn from Mu‘awiyah ibn Hakim from Sulayman ibn Muhammad al-Khath‘ami from Ishaq ibn ‘Ammar, who said: I said to Abu Abdillah (a.s), peace be upon him: “At what distance is the shortening (of prayer)?” Imam (a.s) said: “At one ‘barid’. Woe to them! (meaning the opponents) It is as if they did not perform Hajj with the Messenger of Allah (swt), may Allah (swt) bless him and his family, and shorten (their prayers).”

عَنْهُ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ عَنْ أَبِيهِ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ فِي سَفَرِهِ وَ هُوَ مَسِيرَةُ يَوْمٍ قَالَ« يَجِبُ عَلَيْهِ اَلتَّقْصِيرُ إِذَا كَانَ مَسِيرَةَ يَوْمٍ وَ إِنْ كَانَ يَدُورُ فِي عَمَلِهِ»

From him, from Abu Ja’far, from al-Hasan ibn Ali ibn Yaqtin, from his brother, from their father Ali ibn Yaqtin, who said: I asked Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him, about a man who sets out on a journey and it is the distance of a day. Imam al-Kadhim (a.s) said: “He is obligated to shorten (the prayer) if it is the distance of a day, even if he is going around for his work (‘ya-duuru fi amalihi’).”

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُرِيدُ اَلسَّفَرَ فِي كَمْ يُقَصِّرُ فَقَالَ« فِي ثَلاَثَةِ بُرُدٍ»

As for what was narrated by Ahmad ibn Muhammad from Ibn Abi Nasr from Abu al-Hasan al-Ridha (a.s), peace be upon him, he said: I asked Imam al-Ridha (a.s) about a man who intends to travel, at what distance does he shorten (the prayer)? Imam (a.s) said: “At three ‘barid’ (‘burud’).”

فهذا خبر موافق للعامة ولسنا نعمل به

So this is a report in agreement with the 'amma (the general public, meaning non-Shia), and we (Shia) do not act upon it.

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي جَمِيلَةَ عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ لِلْمُسَافِرِ أَنْ يُتِمَّ اَلسَّفَرَ مَسِيرَةَ يَوْمَيْنِ

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Ahmad from al-Hasan ibn Mahbub from Abu Jamila from Abu Basir from Abu Abdillah (a.s), peace be upon him, he said: Imam al-Sadiq (a.s) said: “There is no harm for the traveller to complete (the prayer) if the journey is the distance of two days.”

فهذا الخبر ايضا موافق للعامة وليس عليه العمل لان الذي يجب فيه التقصير القدر الذي ذكرناه سواء كانت مسيرة يومين أو أقل أو أكثر ويجوز أن يكن الخبر محمولا على من يسير في اليومين أقل مما يجب فيه التقصير فخينئذ يجب عليه التمام والذي يكشف عما ذكرناه ما رواه

So this report is also in agreement with the 'amma (the general public, meaning non-Shia), and it is not acted upon, because that in which shortening (of the prayer) is obligatory is the measure we have mentioned, whether it be a journey of two days or less or more. And it is permissible that the report be interpreted as referring to someone who, in the two days, travels less than the distance in which shortening is obligatory so in that case, completion (of the prayer) is obligatory upon him. What clarifies what we have mentioned is what was narrated:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلتَّقْصِيرِ قَالَ فَقَالَ« فِي بَرِيدَيْنِ أَوْ بَيَاضِ يَوْمٍ»

Muhammad ibn Ali ibn Mahbub from Yaqub ibn Yazid from Ibn Abi Umayr from Abu Ayyub from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about shortening (the prayer). Imam (a.s) said: “At two ‘barid’ (‘buridayn’) or the brightness of a day (‘bayad yawm’).”

عَنْهُ عَنِ اَلْعَبَّاسِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنَّ أَهْلَ مَكَّةَ يُتِمُّونَ اَلصَّلاَةَ بِعَرَفَاتٍ قَالَ« وَيْلَهُمْ أَوْ وَيْحَهُمْ وَ أَيُّ سَفَرٍ أَشَدُّ مِنْهُ لاَ تُتِمَّ»

From him, from al-Abbas, from Abdillah ibn al-Mughira, from Muawiyah ibn Ammar, who said: I said to Abu Abdillah (a.s), peace be upon him: “Indeed, the people of Mecca complete the prayer (in full) at Arafat.” Imam (a.s) said: “Woe to them! (Or ‘May they be ruined!’ (waylahum aw wayhahum)) And what journey is more strenuous than that? Do not complete (the prayer in full).”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ اَلْفَضْلِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ سَافَرَ مِنْ أَرْضٍ إِلَى أَرْضٍ وَ إِنَّمَا يَنْزِلُ قُرَاهُ وَ ضَيْعَتَهُ قَالَ «إِذَا نَزَلْتَ قُرَاكَ وَ ضَيْعَتَكَ فَأَتِمَّ اَلصَّلاَةَ وَ إِذَا كُنْتَ فِي غَيْرِ أَرْضِكَ فَقَصِّرْ»

Sa’ad ibn Abdillah from Ahmad ibn Muhammad from al-Husayn ibn Sa'id from Faddalah from Aban ibn Uthman from Isma'il ibn al-Fadl, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who travelled from one land to another and only stayed in his villages and his estate. Imam (a.s) said: “If you settle in your villages and estate, then complete the prayer, and if you are in other than your own land, then shorten (the prayer).”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عِمْرَانَ بْنِ مُحَمَّدٍ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ اَلثَّانِي عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنَّ لِي ضَيْعَةً عَلَى خَمْسَةَ عَشَرَ مِيلاً خَمْسَةِ فَرَاسِخَ فَرُبَّمَا خَرَجْتُ إِلَيْهَا فَأُقِيمُ فِيهَا ثَلاَثَةَ أَيَّامٍ أَوْ خَمْسَةَ أَيَّامٍ أَوْ سَبْعَةَ أَيَّامٍ فَأُتِمُّ اَلصَّلاَةَ أَمْ أُقَصِّرُ فَقَالَ« قَصِّرْ فِي اَلطَّرِيقِ وَ أَتِمَّ فِي اَلضَّيْعَةِ»

Muhammad ibn Ali ibn Mahbub from Muhammad ibn Isa from Imran ibn Muhammad, who said: I said to Abu Ja’far al-Thani (a.s): “May I be your ransom, I have an estate at a distance of fifteen miles, five parasangs (‘faraasikh’), so sometimes I go out to it and stay there for three days, or five days, or seven days. Should I complete the prayer or shorten it?” Imam (a.s) said: “Shorten (the prayer) on the way, and complete in the estate.”

وَعَنْهُ عَنْ عَلِيِّ بْنِ إِسْحَاقَ بْنِ سَعْدٍ عَنْ مُوسَى بْنِ اَلْخَزْرَجِ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ أَخْرُجُ إِلَى ضَيْعَتِي وَ مِنْ مَنْزِلِي إِلَيْهَا اِثْنَا عَشَرَ فَرْسَخاً أُتِمُّ اَلصَّلاَةَ أَمْ أُقَصِّرُ قَالَ« أَتِمَّ»

And from him, from Ali ibn Ishaq ibn Sa’ad from Musa ibn al-Khazraj, who said: I said to Abu al-Hasan (a.s), peace be upon him: “I go out to my estate, and from my house to it, is twelve parasangs. Should I complete the prayer or shorten it?” Imam (a.s) said: “Complete (the prayers in full).”

عَنْهُ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَسِيرُ إِلَى ضَيْعَتِهِ عَلَى بَرِيدَيْنِ أَوْ ثَلاَثَةٍ وَ مَمَرُّهُ عَلَى ضِيَاعِ بَنِي عَمِّهِ أَ يُقَصِّرُ وَ يُفْطِرُ أَوْ يُتِمُّ وَ يَصُومُ قَالَ« لاَ يُقَصِّرُ وَ لاَ يُفْطِرُ»

From him, from Muhammad ibn Sahl from his father, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who travels to his estate at a distance of two or three ‘barid’, and his route passes through the estates of his cousins. Should he shorten (the prayer) and break his fast, or complete (the prayer) and fast? Imam (a.s) said: “He does not shorten (the prayers), and he does not break his fast.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَخْرُجُ فِي سَفَرِهِ فَيَمُرُّ بِقَرْيَةٍ لَهُ أَوْ دَارٍ فَيَنْزِلُ فِيهَا قَالَ« يُتِمُّ اَلصَّلاَةَ وَ لَوْ لَمْ يَكُنْ لَهُ إِلاَّ نَخْلَةٌ وَاحِدَةٌ وَ لاَ يُقَصِّرُ وَ لْيَصُمْ إِذَا حَضَرَهُ اَلصَّوْمُ وَ هُوَ فِيهَا»

Muhammad ibn Ahmad ibn Yahya from Ahmad ibn al-Hasan ibn Ali ibn Faddal from Amr ibn Sa'id al-Mada'ini from Musaddiq ibn Sadaqah from Ammar ibn Musa from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said regarding a man who sets out on a journey and passes by a village or a house of his and stays in it. Imam (a.s) said: “He should complete the prayer, even if he possesses nothing there, except a single palm tree, and he should not shorten (the prayers). And he should fast, if fasting becomes due, while he is there.”

قال محمد بن الحسن ما تتضمن هذه الاخبار من الامر بالاتمام في ضيعة الانسان يحتمل وجوها منها انه إنما أمر بالاتمام إذا أراد المقام عشرة ايام والذي يدل على ذلك ما رواه

Muhammad ibn al-Hasan said: “What these reports contain regarding the command to complete (the prayer) in a person's estate, carries several possible meanings. Among them is that he was only commanded to complete, when he intended to stay for ten days. What indicates this is what was narrated:

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« مَنْ أَتَى ضَيْعَتَهُ ثُمَّ لَمْ يُرِدِ اَلْمُقَامَ عَشَرَةَ أَيَّامٍ قَصَّرَ وَ إِنْ أَرَادَ اَلْمُقَامَ عَشَرَةَ أَيَّامٍ أَتَمَّ اَلصَّلاَةَ»

Sa’ad ibn Abdillah from Ibrahim ibn Hashim from Isma'il ibn Marrar from Yunus ibn Abd al-Rahman from Abdillah ibn Sinan from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Whoever comes to his estate and does not intend to stay for ten days, he should shorten (the prayer), but if he intends to stay for ten days, he should complete the prayer.”

عَنْهُ عَنْ إِبْرَاهِيمَ عَنِ اَلْبَرْقِيِّ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ اَلْجَعْفَرِيِّ عَنْ مُوسَى بْنِ حَمْزَةَ بْنِ بَزِيعٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ جُعِلْتُ فِدَاكَ إِنَّ لِي ضَيْعَةً دُونَ بَغْدَادَ فَأَخْرُجُ مِنَ اَلْكُوفَةِ أُرِيدُ بَغْدَادَ فَأُقِيمُ فِي تِلْكَ اَلضَّيْعَةِ فَأُقَصِّرُ أَمْ أُتِمُّ فَقَالَ« إِنْ لَمْ تَنْوِ اَلْمُقَامَ عَشْراً فَقَصِّرْ»

From him, from Ibrahim from al-Barqi from Sulayman ibn Ja’far al-Ja’fari from Musa ibn Hamzah ibn Baziy', who said: I said to Abu al-Hasan (a.s), peace be upon him: “May I be your ransom, I have an estate before reaching Baghdad. I set out from Kufah, intending to go onwards to Baghdad, but I stay in that estate. Should I shorten or complete (the prayer)?” Imam (a.s) said: “If you do not intend to stay for ten (days), then shorten (the prayers).”

والوجه الثاني ان تكون الاخبار محمولة على من يمر بمنزل له كان قد استوطنه ستة أشهر فصاعدا فحينئذ يجب عليه التمام يدل على ذلك ما رواه

And the second possibility is that the reports are to be understood as referring to someone who passes by a dwelling of his, which he had resided in for six months or more at that point, completing the prayer is obligatory upon him. What indicates this is what was narrated:

سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يَتَّخِذُ اَلْمَنْزِلَ فَيَمُرُّ بِهِ أَ يُتِمُّ صَلاَتَهُ أَمْ يُقَصِّرُ قَالَ« كُلُّ مَنْزِلِ لاَ تَسْتَوْطِنُهُ فَلَيْسَ لَكَ بِمَنْزِلٍ وَ لَيْسَ لَكَ أَنْ تُتِمَّ فِيهِ»

Sa’ad from Ahmad ibn Muhammad from Ibn Abi Nasr from Hammad ibn Uthman from Ali ibn Yaqtin, who said: I said to Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him: “A man establishes a house and passes by it. Should he perform his prayer in full or shorten it?” Imam (a.s) said: “Every house that you do not take as a permanent residence (‘tastawtinu-hu’) is not considered your home, and you are not to perform the prayer in full in it.”

عَنْهُ عَنْ أَحْمَدَ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَخِيهِ اَلْحُسَيْنِ عَنْ عَلِيٍّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَمُرُّ بِبَعْضِ اَلْأَمْصَارِ وَ لَهُ بِالْمِصْرِ دَارٌ وَ لَيْسَ اَلْمِصْرُ وَطَنَهُ أَ يُتِمُّ صَلاَتَهُ أَمْ يُقَصِّرُ قَالَ« يُقَصِّرُ اَلصَّلاَةَ وَ اَلضِّيَاعُ مِثْلُ ذَلِكَ إِذَا مَرَّبِهَا»

From him, from Ahmad from al-Hasan ibn Ali ibn Yaqtin from his brother al-Husayn from Ali, who said: I asked Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him, about a man who passes through some cities, and he has a house in that city, but the city is not his homeland. Should he complete his prayer or shorten it? Imam (a.s) said: “He should shorten the prayer, and estates (al-diya’) are the same in that regard, if he passes through them.”

عَنْهُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُسَافِرُ فَيَمُرُّ بِالْمَنْزِلِ لَهُ فِي اَلطَّرِيقِ يُتِمُّ اَلصَّلاَةَ أَمْ يُقَصِّرُ قَالَ« يُقَصِّرُ إِنَّمَا هُوَ اَلْمَنْزِلُ اَلَّذِي تَوَطَّنَهُ»

From him, by Ayyub ibn Nuh by Ibn Abi Umayr by Hammad ibn Uthman by al-Halabi from Abu Abdillah (a.s): Imam al-Sadiq (a.s) was asked regarding a man who travels and passes by a house of his, on the road. Should he complete the prayer or shorten it? Imam (a.s) said: “He should shorten (the prayers). Prayer is only (performed in full) in the house that he has settled in permanently (‘tawattanahu’).”

عَنْهُ عَنْ أَيُّوبَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ سَعْدِ بْنِ أَبِي خَلَفٍ قَالَ سَأَلَ عَلِيُّ بْنُ يَقْطِينٍ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلدَّارِ تَكُونُ لِلرَّجُلِ بِمِصْرٍ أَوِ اَلضَّيْعَةِ فَيَمُرُّ بِهَا قَالَ« إِذَا كَانَ مِمَّا قَدْ سَكَنَهُ أَتَمَّ فِيهِ اَلصَّلاَةَ وَ إِنْ كَانَ مِمَّا لَمْ يَسْكُنْهُ فَلْيُقَصِّرْ»

From him, from Ayyub from Safwan ibn Yahya from Sa’ad ibn Abi Khalaf, who said: Ali ibn Yaqtin asked Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him, about a house that a man owns in a city or in an estate, and he passes by it. Imam (a.s) said: “If it is among the places he has lived in, then he should complete the prayer in it; but if it is among those he has not lived in, then let him shorten (prayer).”

عَنْهُ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ أَبِي طَالِبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ قَالَ: قُلْتُ لِأَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ إِنَّ لِي ضِيَاعاً وَ مَنَازِلَ بَيْنَ اَلْقَرْيَةِ وَ اَلْقَرْيَتَيْنِ اَلْفَرْسَخَانِ وَ اَلثَّلاَثَةُ فَقَالَ« كُلُّ مَنْزِلٍ مِنْ مَنَازِلِكَ لاَ تَسْتَوْطِنُهُ فَعَلَيْكَ فِيهِ اَلتَّقْصِيرُ»

From him, from Ayyub ibn Nuh from Abu Talib from Ahmad ibn Muhammad ibn Abi Nasr from Hammad ibn Uthman from Ali ibn Yaqtin, who said: I said to Abu al-Hasan al-Awwal (a.s) (the First), peace be upon him: “I have estates and houses between one village and another, at a distance of two or three parasangs.” Imam (a.s) said: “Every house among your houses that you do not take as a permanent residence (tastawtinu-hu), upon you in it is the shortening of the prayer (taqsir).”

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ أَحْمَدَ بْنِ اَلْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي اَلْحَسَنِ عَُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُقَصِّرُ فِي ضَيْعَتِهِ فَقَالَ« لاَ بَأْسَ مَا لَمْ يَنْوِ مُقَامَ عَشَرَةِ أَيَّامٍ إِلاَّ أَنْ يَكُونَ لَهُ فِيهَا مَنْزِلٌ يَسْتَوْطِنُهُ» فَقُلْتُ مَا اَلاِسْتِيطَانُ فَقَالَ« أَنْ يَكُونَ لَهُ فِيهَا مَنْزِلٌ يُقِيمُ فِيهِ سِتَّةَ أَشْهُرٍ فَإِذَا كَانَ كَذَلِكَ يُتِمُّ فِيهَا مَتَى يَدْخُلُهَا».

From him, from Muhammad ibn Ahmad from Ahmad ibn al-Husayn from Muhammad ibn Isma'il ibn Bazi‘ from Abu al-Hasan (a.s), peace be upon him, who said: I asked Imam al-Ridha (a.s) about a man who shortens (the prayer) in his estate. Imam (a.s) said: “There is no harm as long as he does not intend to stay for ten days, unless he has in it a house that he resides in permanently (yastawtinuhu).” So I asked: “What is 'residing permanently' (al-istitan)?” Imam (a.s) said: “That he has in it a house, in which he stays for six months if that is the case, then he completes the prayer in it whenever he enters it.”

وقال وأخبرني محمد بن اسماعيل انه صلى في ضيعته فقصر في صلاته فقال احمد وأخبرني علي بن إسحاق بن سعد واحمد بن محمد جميعا ان ضيعته التي قصر فيها الحمراء

And he said: “Muhammad ibn Isma'il informed me that he prayed in his estate and shortened his prayer. Ahmad said: Ali ibn Ishaq ibn Sa’ad and Ahmad ibn Muhammad both informed me that the estate in which he shortened his prayer was al-Hamra.’”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ حُذَيْفَةَ بْنِ مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« خَرَجْتُ إِلَى أَرْضٍ لِي فَقَصَّرْتُ ثَلاَثاً وَ أَتْمَمْتُ ثَلاَثاً»

Muhammad ibn Ali ibn Mahbub from Yaqub ibn Yazid from Ibn Abi Umayr from Abdillah ibn al-Mughira from Hudhayfah ibn Mansur from Abu Abdillah (a.s), peace be upon him, who said: I heard Imam al-Sadiq (a.s) say: “I went out to a land of mine, and I shortened (the prayer) for three days and performed it in full for three days.”

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَُ اَلرَّجُلُ لَهُ اَلضِّيَاعُ بَعْضُهَا قَرِيبٌ مِنْ بَعْضٍ فَيَخْرُجُ فَيَطُوفُ فِيهَا أَ يُتِمُّ أَمْ يُقَصِّرُ قَالَ «يُتِمُّ»

As for what was narrated by Ahmad ibn Muhammad from Ibn Abi Umayr from Abdillah ibn Bukayr from Abd al-Rahman ibn al-Hajjaj, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man has estates, some of them near to others, and he goes out and moves around among them. Should he complete (the prayer) or shorten it?” Imam (a.s) said: “He should complete (the prayer).”

وَ مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ اَلْحَسَنِ وَ غَيْرِهِ عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ إِلَى ضَيْعَتِهِ فَيُقِيمُ اَلْيَوْمَ وَ اَلْيَوْمَيْنِ وَ اَلثَّلاَثَ أَ يُقَصِّرُ أَمْ يُتِمُّ قَالَ« يُتِمُّ اَلصَّلاَةَ كُلَّمَا أَتَى ضَيْعَةً مِنْ ضِيَاعِهِ»

And what was narrated by Muhammad ibn Yaqub from Muhammad ibn al-Hasan and others from Sahl ibn Ziyad from Ahmad ibn Muhammad ibn Abi Nasr, who said: I asked Imam al-Ridha (a.s), peace be upon him, about a man who goes out to his estate and stays there for a day, or two days, or three dyas. Should he shorten (the prayer) or complete (the prayer)? Imam (a.s) said: “He should complete the prayer whenever he comes to one of his estates.”

فليس في هذين الخبرين ما ينافي ما قدمناه لانه ليس فيهما مقدار المسافة التي يخرج فيها وإذا لم يكن ذلك فيهما احتمل ان يكون المراد بهما إذا كانت الضيعة قريبة إليه فلا يجب عليه حينئذ التقصير

So there is nothing in these two reports that contradicts what we have previously presented, because they do not mention the distance of the journey. And since that is not mentioned in them, it is possible that what is meant by them is when the estate is near to him, and thus shortening (the prayer) is not obligatory upon him in that case.

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« سَبْعَةٌ لاَ يُقَصِّرُونَ اَلصَّلاَةَ اَلْجَابِي يَدُورُ فِي جِبَايَتِهِ وَ اَلْأَمِيرُ اَلَّذِي يَدُورُ فِي إِمَارَتِهِ وَ اَلتَّاجِرُ اَلَّذِي يَدُورُ فِي تِجَارَتِهِ مِنْ سُوقٍ إِلَى سُوقٍ وَ اَلرَّاعِي وَ اَلْبَدَوِيُّ اَلَّذِي يَطْلُبُ مَوَاضِعَ اَلْقَطْرِ وَ مَنْبِتَ اَلشَّجَرِ وَ اَلرَّجُلُ يَطْلُبُ اَلصَّيْدَ يُرِيدُ بِهِ لَهْوَ اَلدُّنْيَا وَ اَلْمُحَارِبُ اَلَّذِي يَقْطَعُ اَلسَّبِيلَ»

Ahmad ibn Muhammad from Muhammad ibn Isa from Abdillah ibn al-Mughira from Isma'il ibn Abi Ziyad from Imam Ja’far (a.s) from his father (a.s), peace be upon them both, who said: Imam al-Baqir (a.s) said: “Seven (groups of people) do not shorten the prayer; the tax collector (al-jabi) who moves about in his collection (of taxes), the governor (al-amir) who moves about in his governorship, the merchant (al-tajir) who moves about in his trade from market to market, the shepherd (al-ra’i), the Bedouin (al-badawi) who seeks places of rainfall and plant growth, the man who seeks hunting for the amusement of the world, And the highwayman (al-muharib) who cuts off the road.” (Arabic idiom for ambush or attack on travellers on the road,)

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ أَبِي اَلْمِعْزَى عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« لَيْسَ عَلَى اَلْمَلاَّحِينَ فِي سَفِينَتِهِمْ تَقْصِيرٌ وَ لاَ عَلَى اَلْمُكَارِينَ وَ لاَ عَلَى اَلْجَمَّالِينَ»

From him, from Muhammad ibn Isa from Abu al-Mi'za from Muhammad ibn Muslim from one of the two Imams (a.s), peace be upon them, who said: Imam (a.s) said: “There is no shortening (of the prayer) upon the sailors in their ships, nor upon the mule drivers, nor upon the camel drivers.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« أَرْبَعَةٌ قَدْ يَجِبُ عَلَيْهِمُ اَلتَّمَامُ فِي سَفَرٍ كَانُوا أَوْ فِي حَضَرٍ اَلْمُكَارِي وَ اَلْكَرِيُّ وَ اَلرَّاعِي وَ اَلْأَشْتَقَانُ لِأَنَّهُ عَمَلُهُمْ»

Ahmad ibn Muhammad from Hammad ibn Isa from Hariz from Zurarah, who said: Abu Ja’far (a.s), peace be upon him, said: “There are four for whom it may be obligatory to perform the prayer in full, whether they are traveling or residing; the muleteer (al-mukari), the hired rider (al-kariyy), the shepherd (al-ra‘i), and the courier (al-ashtaqan), because it is their work.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُهُ عَنِ اَلْمَلاَّحِينَ وَ اَلْأَعْرَابِ هَلْ عَلَيْهِمْ تَقْصِيرٌ قَالَ« لاَ بُيُوتُهُمْ مَعَهُمْ»

Ali ibn Ibrahim from Muhammad ibn Isa from Yunus ibn Abd al-Rahman from Ishaq ibn Ammar, who said: I asked Imam (a.s) about the sailors (al-mallahin) and the Bedouins (al-a‘rab), is the shortening of the prayer (taqsir) obligatory upon them? Imam (a.s) said: “No, their ‘homes’ are with them.”

فَأَمَّا مَا رَوَاهُ سَعْدٌ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« اَلْمُكَارِي وَ اَلْجَمَّالُ إِذَا جَدَّ بِهِمَا اَلسَّيْرُ فَلْيَقْصُرَا»

As for what was narrated by Sa’ad from Ahmad ibn Muhammad from al-Husayn ibn Sa'id from Faddalah from al-Ala ibn Razin from Muhammad ibn Muslim from one of the two Imams (a.s), peace be upon them, who said: Imam (a.s) said: “The muleteer (al-mukari) and the camel driver (al-jammal), if the travel becomes serious for them, then let them shorten (the prayer).”

عَنْهُ عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُكَارِينَ اَلَّذِينَ يَخْتَلِفُونَ فَقَالَ« إِذَا جَدُّوا اَلسَّيْرَ فَلْيَقْصُرُوا»

From him, from Ahmad from al-Husayn from Faddalah from Aban ibn Uthman from al-Fadl ibn Abd al-Malik, who said: I asked Abu Abdillah (a.s), peace be upon him, about the mule drivers (al-makarin) who travel frequently. Imam (a.s) said: “If they intensify the travel, then let them shorten (the prayer).”

فالوجه في هذين الخبرين ما ذكره محمد بن يعقوب الكليني رحمه الله قال هذا محمول على من يجعل المنزلين منزلا فيقصر في الطريق ويتم في المنزل والذي يكشف عن ذلك ما رواه

So the interpretation of these two reports is what was mentioned by Muhammad ibn Yaqub al-Kulayni, may Allah (swt) have mercy on him. He (al-Kulayni) said: “This is to be understood as referring to those who consider two residences as one, so they shorten on the road and perform the prayer in full at the residence.” What clarifies this is what he narrated:

سَعْدٌ عَنْ أَحْمَدَ عَنْ عِمْرَانَ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ اَلْأَشْعَرِيِّ عَنْ بَعْضِ أَصْحَابِنَا يَرْفَعُهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« اَلْجَمَّالُ وَ اَلْمُكَارِي إِذَا جَدَّ بِهِمَا اَلسَّيْرُ فَلْيَقْصُرَا فِيمَا بَيْنَ اَلْمَنْزِلَيْنِ وَ يُتِمَّا فِي اَلْمَنْزِلِ»

Sa’ad from Ahmad from Imran ibn Muhammad ibn Imran al-Ash'ari from some of our companions who raised it (in isnad) to Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The camel driver (al-jammal) and the mule driver (al-makari) if the travel becomes intense for them, then let them shorten (the prayer) between the two residences, and perform it in full at the residence.”

سَعْدٌ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ:« اَلْمُكَارِي إِنْ لَمْ يَسْتَقِرَّ فِي مَنْزِلِهِ إِلاَّ خَمْسَةَ أَيَّامٍ أَوْ أَقَلَّ قَصَّرَ فِي سَفَرِهِ بِالنَّهَارِ وَ أَتَمَّ بِاللَّيْلِ وَ عَلَيْهِ صَوْمُ شَهْرِ رَمَضَانَ فَإِنْ كَانَ لَهُ مُقَامٌ فِي اَلْبَلَدِ اَلَّذِي يَذْهَبُ إِلَيْهِ عَشَرَةَ أَيَّامٍ وَ أَكْثَرَ قَصَّرَ فِي سَفَرِهِ وَ أَفْطَرَ»

Sa’ad from Ibrahim ibn Hashim from Isma'il ibn Marrar from Yunus ibn Abd al-Rahman from Abdillah ibn Sinan from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The mule driver (al-makari), if he does not stay in his home for more than five days or less, then he shortens (the prayer) during his travel in the daytime and completes it at night, and he is obligated to fast the Month of Ramadan. But if he has a residence in the town, to which he travels, where he stays for ten days or more, then he shortens (the prayer) during his journey and breaks his fast.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلطَّيَالِسِيِّ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلَّذِينَ يُكْرُونَ اَلدَّوَابَّ يَخْتَلِفُونَ كُلَّ اَلْأَيَّامِ أَ عَلَيْهِمُ اَلتَّقْصِيرُ إِذَا كَانُوا فِي سَفَرٍ قَالَ« نَعَمْ»

From him, from Muhammad ibn Khalid al-Tayalisi from Sayf ibn Umayrah from Ishaq ibn Ammar, who said: I asked Abu Ibrahim (Imam al-Kadhim (a.s)), peace be upon him, about those who hire out animals and travel constantly, every day. Are they required to shorten (the prayer), when they are on a journey? Imam (a.s) said: “Yes.”

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُكَارِينَ اَلَّذِينَ يُكْرُونَ اَلدَّوَابَّ وَقُلْتُ يَخْتَلِفُونَ كُلَّ أَيَّامٍ كُلَّمَا جَاءَ هُمْ شَيْءٌ اِخْتَلَفُوا فَقَالَ« عَلَيْهِمُ اَلتَّقْصِيرُ إِذَا سَافَرُوا»

Sa’ad from Abu Ja’far from his father, and Muhammad ibn Khalid al-Barqi from Abdillah ibn al-Mughira from Ishaq ibn Ammar from Abu Ibrahim (Imam al-Kadhim (a.s)), peace be upon him, who said: I asked Imam al-Kadhim (a.s) about the mule drivers who hire out animals, and said: “They are constantly traveling, whenever some opportunity comes to them, they set out.” Imam (a.s) said: “They are required to shorten (the prayer) when they travel.”

عَنْهُ عَنْ عَبْدِ اَللَّهِ بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ جَزَّكٍ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ اَلثَّالِثِ عَلَيْهِ اَلسَّلاَمُ أَنَّ لِي جِمَالاً وَ لِي قُوَّاماً عَلَيْهَا وَ لَسْتُ أَخْرُجُ فِيهَا إِلاَّ فِي طَرِيقِ مَكَّةَ لِرَغْبَتِي فِي اَلْحَجِّ أَوْ فِي اَلنَّدْرَةِ إِلَى بَعْضِ اَلْمَوَاضِعِ فَمَا يَجِبُ عَلَيَّ إِذَا أَنَا خَرَجْتُ مَعَهُمْ أَنْ أَعْمَلَ أَ يَجِبُ عَلَيَّ اَلتَّقْصِيرُ فِي اَلصَّلاَةِ وَ اَلصِّيَامِ فِي اَلسَّفَرِ أَوِ اَلتَّمَامُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ« إِذَا كُنْتَ لاَ تَلْزَمُهَا وَ لاَ تَخْرُجُ مَعَهَا فِي كُلِّ سَفَرٍ إِلاَّ إِلَى طَرِيقِ مَكَّةَ فَعَلَيْكَ تَقْصِيرٌ وَ إِفْطَارٌ»

From him, from Abdillah ibn Ja’far from Muhammad ibn Jazzaq, who said: I wrote to Abu al-Hasan al-Thalith (a.s) (the Third), peace be upon him, saying: “I have camels and caretakers over them, and I do not go out with them except on the road to Mecca, due to my desire for Hajj, or rarely to some (other) places. What is incumbent upon me when I go out with them what should I do? Is it obligatory upon me to shorten the prayer and break the fast while traveling, or to complete them?” So Imam al-Hadi (a.s), peace be upon him, wrote in response: “If you do not accompany them regularly and do not go out with them on every journey, except on the road to Mecca, then shortening (the prayer) and breaking the fast are incumbent upon you.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنِ اَلْفَضْلِ بْنِ عَبْدِ اَلْمَلِكِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُسَافِرِ يَنْزِلُ عَلَى بَعْضِ أَهْلِهِ يَوْماً وَ لَيْلَةً قَالَ« يُقَصِّرُ اَلصَّلاَةَ»

Al-Husayn ibn Sa'id from Faddalah ibn Ayyub from Aban ibn Uthman from al-Fadl ibn Abd al-Malik, who said: I asked Abu Abdillah (a.s), peace be upon him, about a traveller who stays with some of his family for a day and a night. Imam (a.s) said: “He should shorten the prayer.”

سَهْلُ بْنُ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنِ اِبْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَتَصَيَّدُ اَلْيَوْمَ وَ اَلْيَوْمَيْنِ وَ اَلثَّلاَثَ أَ يُقَصِّرُ اَلصَّلاَةَ قَالَ« لاَ إِلاَّ أَنْ يُشَيِّعَ اَلرَّجُلُ أَخَاهُ مِنَ اَلدِّينِ وَ إِنَّ اَلتَّصَيُّدَ مَسِيرٌ بَاطِلٌ لاَ يُقَصَّرُ اَلصَّلاَةُ فِيهِ» وَ قَالَ« يُقَصِّرُ إِذَا شَيَّعَ أَخَاهُ»

Sahl ibn Ziyad from Ali ibn Asbat from Ibn Bukayr, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who goes hunting for a day, or two days, or three days. Should he shorten the prayer? Imam (a.s) said: “No, unless the man is accompanying his brother in faith. Indeed, hunting is a vain journey (‘masir batil’) in which the prayer is not to be shortened.” And Imam (a.s) said: “He shortens (the prayer) if he is accompanying his brother.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ إِلَى اَلصَّيْدِ أَ يُقَصِّرُ أَوْ يُتِمُّ قَالَ« يُتِمُّ لِأَنَّهُ لَيْسَ بِمَسِيرِ حَقٍّ»

Ahmad ibn Muhammad from Ibn Faddal from Ibn Bukayr from Ubayd ibn Zurarah, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who goes out for hunting, should he shorten or complete (the prayer)? Imam (a.s) said: “He should complete (the prayer), because it is not a journey of truth (masir haqq).” (meaning it is not a journey of necessity)

عَنْهُ عَنْ عِمْرَانَ بْنِ مُحَمَّدِ بْنِ عِمْرَانَ اَلْقُمِّيِّ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ اَلرَّجُلُ يَخْرُجُ إِلَى اَلصَّيْدِ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ يُقَصِّرُ أَوْ يُتِمُّ فَقَالَ« إِنْ خَرَجَ لِقُوتِهِ وَ قُوتِ عِيَالِهِ فَلْيُفْطِرْ وَ يُقَصِّرُ وَ إِنْ خَرَجَ لِطَلَبِ اَلْفُضُولِ فَلاَ وَ لاَ كَرَامَةَ»

From him, from Imran ibn Muhammad ibn Imran al-Qummi from some of our companions from Abu Abdillah (a.s), peace be upon him, who said: I said to Imam al-Sadiq (a.s): “A man goes out for hunting for a distance of a day or two, should he shorten or complete (the prayer)?” Imam (a.s) said: “If he goes out for his sustenance and the sustenance of his family (meaning necessity), then let him break his fast and shorten (the prayer); But if he goes out seeking excess (luxury or amusement, without necessity), then no (breaking fast or shortening prayer) and no honor (in that) for him.”

اَلْحُسَيْنُ بْنُ مُحَمَّدٍ عَنِ اَلْمُعَلَّى بْنِ مُحَمَّدٍ عَنِ اَلْوَشَّاءِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي قَوْلِ اَللَّهِ عَزَّ وَ جَلَّ« فَمَنِ اُضْطُرَّ غَيْرَ بٰاغٍ وَ لاٰ عٰادٍ» قَالَ« اَلْبَاغِي بَاغِي اَلصَّيْدِ وَ اَلْعَادِي هُوَ اَلسَّارِقُ لَيْسَ لَهُمَا أَنْ يَأْكُلاَ اَلْمَيْتَةَ إِذَا اُضْطُرَّا إِلَيْهَا هِيَ حَرَامٌ عَلَيْهِمَا لَيْسَ هِيَ عَلَيْهِمَا كَمَا هِيَ عَلَى اَلْمُسْلِمِينَ وَ لَيْسَ لَهُمَا أَنْ يُقَصِّرَا فِي اَلصَّلاَةِ»

Al-Husayn ibn Muhammad from al-Mu'alla ibn Muhammad from al-Washa from Hammad ibn Uthman from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) was asked regarding the saying of Allah (swt), the Majestic: “But whoever is forced by necessity, neither desiring it nor transgressing” (Surah Al Baqarah 2:173). Imam (a.s) said: “The one who ‘desires’ (it) is the seeker of game (hunting, ‘al-baghi’), and the ‘transgressor’ is the thief (al-adi); Neither of them is permitted to eat the dead meat (al-maytah) if they are compelled to it (starvation), it is forbidden for them (even under extreme necessity). It is not (allowed) upon them as it is upon the Muslims, and also they are not allowed to shorten the prayer.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ عَبَّاسِ بْنِ عَامِرٍ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَمَّنْ يَخْرُجُ مِنْ أَهْلِهِ بِالصُّقُورِ وَ اَلْبُزَاةِ وَ اَلْكِلاَبِ يَتَنَزَّهُ اَللَّيْلَةَ وَ اَللَّيْلَتَيْنِ وَ اَلثَّلاَثَةَ هَلْ يُقَصِّرُ مِنْ صَلاَتِهِ أَمْ لاَ يُقَصِّرُ قَالَ« إِنَّمَا خَرَجَ فِي لَهْوٍلاَ يُقَصِّرُ» قُلْتُ اَلرَّجُلُ يُشَيِّعُ أَخَاهُ اَلْيَوْمَ وَاَلْيَوْمَيْنِ فِي شَهْرِ رَمَضَانَ قَالَ« يُفْطِرُ وَ يُقَصِّرُ فَإِنَّ ذَلِكَ حَقٌّ عَلَيْهِ»

Muhammad ibn Ali ibn Mahbub from al-Hasan ibn Ali ibn Abbas ibn Amir from Aban ibn Uthman from Zurarah from Abu Ja’far (a.s), peace be upon him, who said: I asked Imam al-Baqir (a.s) about a man who goes out, from his family with falcons, hawks, and dogs, spending a night or two or three nights for recreation. Should he shorten his prayer or not? Imam (a.s) said: “Indeed, he has gone out for amusement; he does not shorten (the prayer).” I asked: “A man accompanies his brother for a day or two, during the Month of Ramadan.” Imam (a.s) said: “He breaks his fast and shortens the prayer, for that is a right upon him (to accompany his brother or brother in faith).”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ عَبْدِ اَللَّهِ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَتَصَيَّدُ فَقَالَ« إِنْ كَانَ يَدُورُ حَوْلَهُ فَلاَ يُقَصِّرُ وَ إِنْ كَانَ يُجَاوِزُ اَلْوَقْتَ فَلْيُقَصِّرْ»

As for what was narrated by Muhammad ibn Ali ibn Mahbub from Muhammad ibn al-Husayn from Safwan from Abdillah, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who goes hunting. Imam (a.s) said: “If he moves about within his vicinity, then he should not shorten (the prayer); but if he goes beyond the distance (that defines the time limit), then let him shorten (the prayer).”

عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لَيْسَ عَلَى صَاحِبِ اَلصَّيْدِ تَقْصِيرٌ ثَلاَثَةَ أَيَّامٍ وَ إِذَا جَاوَزَ اَلثَّلاَثَةَ لَزِمَهُ»

From him, from al-Abbas ibn Ma'ruf from al-Hasan ibn Mahbub from some of our companions from Abu Basir from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “There is no shortening (of the prayer) upon the one who goes hunting for three days, but if he exceeds three days, then it becomes obligatory upon him (to shorten prayer).”

فالوجه في هذين الخبرين من كان صيده لقوته وقوت عياله فاما من كان صيده للهو فلا يجوز له التقصير على ما بيناه

So the interpretation of these two reports applies to one whose hunting is for his sustenance and the sustenance of his family. As for the one whose hunting is for amusement, then it is not permissible for him to shorten (the prayer), as we have explained.

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ اَلسَّيَّارِيِّ عَنْ بَعْضِ أَهْلِ اَلْعَسْكَرِ قَالَ: خَرَجَ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ« أَنَّ صَاحِبَ اَلصَّيْدِ يُقَصِّرُ مَادَامَ عَلَى اَلْجَادَّةِ فَإِذَا عَدَلَ عَنِ اَلْجَادَّةِ أَتَمَّ فَإِذَا رَجَعَ إِلَيْهَا قَصَّرَ»

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad al-Sayyari, from one of the people of al-Askari, said: There came a statement from Abu al-Hasan (a.s), peace be upon him: “Indeed, the hunter (sahib al-sayd) shortens (the prayer) as long as he is on the main road (al-jaddah). But when he deviates from the main road, he performs the full prayer. Then, if he returns to it, he shortens again.”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: اِسْتَأْذَنْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ وَ نَحْنُ نَصُومُ رَمَضَانَ لِنَلْقَى وَلِيداً بِالْأَعْوَصِ فَقَالَ« تَلَقَّهُ وَ أَفْطِرْ»

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn al-Husayn, from al-Husayn ibn Uthman, from Isma'il ibn Jabir, said: I sought permission from Abu Abdillah (a.s), peace be upon him, while we were fasting in the Month of Ramadan, to go and meet Walid in al-A‘was. So Imam (a.s) said: “Meet him and break your fast (aftir).”

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ قَالَ:« إِذَا شَيَّعَ اَلرَّجُلُ أَخَاهُ فَلْيُقَصِّرْ» قُلْتُ أَيُّهُمَا أَفْضَلُ يَصُومُ أَوْ يُشَيِّعُهُ وَ يُفْطِرُ قَالَ« يُشَيِّعُهُ لِأَنَّ اَللَّهَ قَدْ وَضَعَهُ عَنْهُ إِذَا شَيَّعَهُ»

From him, from Muhammad ibn al-Husayn, from Safwan, from al-Ala’, from Muhammad, from one of the two Imams (a.s), peace be upon them, who said: Imam (a.s) said: “When a man escorts (yushayyi‘u) his brother (on a journey), then let him shorten (his prayer).” I asked: “Which of the two is better; that he fasts or that he escorts him and breaks his fast?” Imam (a.s) said: “(It is better that) He escorts him, for Allah (swt) has lifted it from him when he escorts him.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ أَ رَأَيْتَ مَنْ قَدِمَ بَلْدَةً إِلَى مَتَى يَنْبَغِي لَهُ أَنْ يَكُونَ مُقَصِّراً وَ مَتَى يَنْبَغِي لَهُ أَنْ يُتِمَّ فَقَالَ« إِذَا دَخَلْتَ أَرْضاً فَأَيْقَنْتَ أَنَّ لَكَ بِهَا مُقَامَ عَشَرَةِ أَيَّامٍ فَأَتِمَّ اَلصَّلاَةَ وَ إِنْ لَمْ تَدْرِ مَا مُقَامُكَ بِهَا تَقُولُ غَداً أَخْرُجُ أَوْ بَعْدَ غَدٍ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ أَنْ يَمْضِيَ شَهْرٌ فَإِذَا تَمَّ لَكَ شَهْرٌ فَأَتِمَّ اَلصَّلاَةَ وَ إِنْ أَرَدْتَ أَنْ تَخْرُجَ مِنْ سَاعَتِكَ»

Ahmad ibn Muhammad ibn Isa, from Hammad ibn Uthman, from Hariz, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: I said to Imam al-Baqir (a.s): “What do you say about someone who arrives in a town, until when should he remain shortening (his prayer), and when should he complete it (his prayer in full)?” Imam (a.s) said: “If you enter a land and you are certain (‘ayqanta’) that you will stay there for ten days, then complete the prayer (‘atimm al-salat’). But if you do not know how long your stay will be there, saying, ‘Tomorrow I will leave,’ or ‘the day after tomorrow,’ then shorten (your prayer) until a month passes. When a full month has passed for you, then complete the prayer even if you intend to leave at that very moment.”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَلصَّمَدِ بْنِ مُحَمَّدٍ عَنْ حَنَانٍ عَنْ أَبِيهِ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلْتَ اَلْبَلْدَةَ فَقُلْتَ اَلْيَوْمَ أَخْرُجُ أَوْ غَداً أَخْرُجُ فَاسْتَتْمَمْتَ عَشْراً فَأَتِمَّ»

As for what was narrated by Muhammad ibn Ali ibn Mahbub, from Abd al-Samad ibn Muhammad, from Hanan, from his father, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “If you enter a town and say, ‘Today I will leave’ or ‘Tomorrow I will leave,’ but you complete ten (days), then complete (the prayer, ‘atimm’).”

فهذا الخبر محمول على الاستحباب بدلالة ما قدمناه من الاخبار ويزيد ذلك بيانا

So this report is to be understood as indicating recommendation (mustahabb or ‘al-istihbab’), based on what we have previously presented of the narrations. And what further clarifies this is:

ما رواه عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ أَبِي أَيُّوبَ قَالَ: سَأَلَ مُحَمَّدُ بْنُ مُسْلِمٍ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ وَ أَنَا أَسْمَعُ عَنِ اَلْمُسَافِرِ إِنْ حَدَّثَ نَفْسَهُ بِإِقَامَةِ عَشَرَةِ أَيَّامٍ قَالَ« فَلْيُتِمَّ اَلصَّلاَةَ فَإِنْ لَمْ يَدْرِ مَا يُقِيمُ يَوْماً أَوْ أَكْثَرَ فَلْيَعُدَّ ثَلاَثِينَ يَوْماً ثُمَّ لْيُتِمَّ وَ إِنْ كَانَ أَقَامَ يَوْماً أَوْ صَلاَةً وَاحِدَةً» فَقَالَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ بَلَغَنِي أَنَّكَ قُلْتَ خَمْساً فَقَالَ« قَدْ قُلْتُ ذَاكَ» قَالَ أَبُو أَيُّوبَ فَقُلْتُ أَنَا جُعِلْتُ فِدَاكَ يَكُونُ أَقَلَّ مِنْ خَمْسَةِ أَيَّامٍ فَقَالَ« لاَ»

What was narrated by Ali ibn Ibrahim from his father from Ibn Abi Umayr from Abu Ayyub, who said: Muhammad ibn Muslim asked Abu Ja’far (a.s), peace be upon him, and I was listening, about the traveller; ‘if he considers staying for ten days.’ Imam (a.s) said: “Then let him complete the prayer. But if he does not know how long he will stay, a day or more, then let him count thirty days, then complete (the prayer), even if he has already stayed one day or performed one prayer.” Then Muhammad ibn Muslim said to Imam (a.s): “It has reached me that you said five (days).” Imam (a.s) said: “Yes, I did say that.” Abu Ayyub said: “So I asked: ‘May I be your ransom, could it be less than five days?’” Imam (a.s) said: “No.”

قال محمد بن الحسن ما يتضمن هذا الخبر من الامر بالاتمام إذا أراد مقام خمسة ايام محمول على انه إذا كان بمكة أو بالمدينة يدل على ذلك ما رواه

Muhammad ibn al-Hasan said: “What is implied by this report, of commanding completion (of the prayer) if one intends to stay five days, is to be understood as referring to when one is in Mecca or Medina. This is indicated by the narration:

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ عَلِيِّ بْنِ اَلسِّنْدِيِّ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُهُ عَنِ اَلْمُسَافِرِ يَقْدَمُ اَلْأَرْضَ فَقَالَ« إِنْ حَدَّثَتْهُ نَفْسُهُ أَنْ يُقِيمَ عَشْراً فَلْيُتِمَّ وَ إِنْ قَالَ اَلْيَوْمَ أَخْرُجُ أَوْ غَداً أَخْرُجُ وَ لاَ يَدْرِي فَلْيُقَصِّرْ مَا بَيْنَهُ وَبَيْنَ شَهْرٍ فَإِنْ مَضَى شَهْرٌ فَلْيُتِمَّ وَلاَ يُتِمَّ فِي أَقَلَّ مِنْ عَشَرَةٍ إِلاَّ بِمَكَّةَ وَاَلْمَدِينَةِ وَإِنْ أَقَامَ بِمَكَّةَ وَ اَلْمَدِينَةِ خَمْساً فَلْيُتِمَّ»

Muhammad ibn Ali ibn Mahbub, from Ali ibn al-Sindi, from Hammad ibn Isa, from Hariz, from Muhammad ibn Muslim, who said: I asked Imam (a.s) about the traveller who arrives in a land. Imam (a.s) said: “If he considers within himself to stay for ten days, then let him complete (the prayer); but if he says, 'Today I will leave,' or 'Tomorrow I will leave,' and he does not know, then let him shorten (his prayer) until a month passes. If a month passes, then let him complete (the prayer). And he should not complete (the prayer) in less than ten (days), except in Mecca and Medina. And if he stays in Mecca and Medina for five (days), then let him complete (the prayer in full).”

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَكُونُ بِالْبَصْرَةِ وَ هُوَ مِنْ أَهْلِ اَلْكُوفَةِ لَهُ بِهَا دَارٌ وَ مَنْزِلٌ فَيَمُرُّ بِالْكُوفَةِ وَ إِنَّمَا هُوَ مُجْتَازٌ لاَ يُرِيدُ اَلْمُقَامَ إِلاَّ بِقَدْرِ مَا يَتَجَهَّزُ يَوْماً أَوْ يَوْمَيْنِ قَالَ« يُقِيمُ فِي جَانِبِ اَلْمِصْرِ وَ يُقَصِّرُ قُلْتُ فَإِنْ دَخَلَ أَهْلَهُ قَالَ «عَلَيْهِ اَلتَّمَامُ»

Muhammad ibn Yahya, from Ahmad ibn Muhammad ibn Isa, from Ibn Faddal, from Abdillah ibn Bukayr, said: I asked Abu Abdillah (a.s), peace be upon him, about a man who is in Basra while he is originally from Kufa, and he has a house and residence there. He passes through Kufah, and he is only passing by, not intending to stay except for the duration needed to prepare himself, for a day or two. Imam (a.s) said: “He stays on the outskirts of the city and shortens (the prayer).” I asked: “And if he enters his family’s home?” Imam (a.s) said: “Then it is upon him to perform the full prayer.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا دَخَلْتَ بَلَداً وَ أَنْتَ تُرِيدُ اَلْمُقَامَ عَشَرَةَ أَيَّامٍ فَأَتِمَّ اَلصَّلاَةَ حِينَ تَقْدَمُ وَ إِنْ أَرَدْتَ دُونَ اَلْعَشَرَةِ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ شَهْرٍ فَإِذَا تَمَّ اَلشَّهْرُ فَأَتِمَّ اَلصَّلاَةَ» قَالَ قُلْتُ دَخَلْتُ بَلَداً أَوَّلَ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ وَ لَسْتُ أُرِيدُ أَنْ أُقِيمَ عَشْراً فَقَالَ« قَصِّرْ وَ أَفْطِرْ» قُلْتُ فَإِنِّي مَكَثْتُ كَذَلِكَ أَقُولُ غَداً أَوْ بَعْدَ غَدٍ فَأُفْطِرُ اَلشَّهْرَ كُلَّهُ وَ أُقَصِّرُ قَالَ« نَعَمْ هُمَا وَاحِدٌ إِذَا قَصَّرْتَ أَفْطَرْتَ وَ إِذَا أَفْطَرْتَ قَصَّرْتَ»

Al-Husayn ibn Sa’id, from Hammad ibn Isa, from Mu‘awiyah ibn Wahb, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you enter a town and you intend to stay for ten days, then complete the prayer (atimm al-salat) as soon as you arrive. But if you intend to stay less than ten days, then shorten (the prayer, ‘fa-qassir’) until a month has passed. When the month is complete, then complete the prayer.” He (ibn Wahb) said: “I asked, ‘I entered a town on the first day of the Month of Ramadan, and I did not intend to stay for ten days.’” Imam (a.s) said: “Shorten (the prayer, ‘qassir’) and break your fast (aftir).” I asked: “I continued in that state, saying, ‘Tomorrow (I will leave)’ or ‘the day after tomorrow,’ and so I broke my fast for the whole month and shortened (the prayer).” Imam (a.s) said: “Yes, the two are the same; if you shorten (the prayer), you also break your fast, and if you break your fast, you also shorten (the prayer).”

سَعْدٌ عَنْ مُوسَى بْنِ عُمَرَ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:« إِذَا أَتَيْتَ بَلْدَةً فَأَزْمَعْتَ اَلْمُقَامَ عَشَرَةَ أَيَّامٍ فَأَتِمَّ اَلصَّلاَةَ فَإِنْ تَرَكَهُ رَجُلٌ جَاهِلٌ فَلَيْسَ عَلَيْهِ إِعَادَةٌ»

Sa’ad, from Musa ibn Umar, from Ali ibn al-Nu‘man, from Mansur ibn Hazim, from Abu Abdillah (a.s), peace be upon him, who said: I heard Imam al-Sadiq (a.s) say: “If you come to a town and firmly decide (azma‘ta) to stay for ten days, then complete the prayer (atimm al-salat). But if a man leaves it (completing the prayer) out of ignorance, then there is no need for him to repeat it.”

سَعْدٌ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ أَبِي وَلاَّدٍ اَلْحَنَّاطِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي كُنْتُ نَوَيْتُ حِينَ دَخَلْتُ اَلْمَدِينَةَ أَنْ أُقِيمَ بِهَا عَشَرَةَ أَيَّامٍ فَأُتِمَّ اَلصَّلاَةَ ثُمَّ بَدَالِي بَعْدُ أَنْ لاَ أُقِيمَ بِهَا فَمَا تَرَى لِي أُتِمُّ أَمْ أُقَصِّرُ فَقَالَ« إِنْ كُنْتَ حِينَ دَخَلْتَ اَلْمَدِينَةَ صَلَّيْتَ بِهَا صَلاَةً فَرِيضَةً وَاحِدَةً بِتَمَامٍ فَلَيْسَ لَكَ أَنْ تَقْصُرَ حَتَّى تَخْرُجَ مِنْهَا وَإِنْ كُنْتَ حِينَ دَخَلْتَهَا عَلَى نِيَّتِكَ اَلتَّمَامَ فَلَمْ تُصَلِّ فِيهَا صَلاَةً فَرِيضَةً وَاحِدَةً بِتَمَامٍ حَتَّى بَدَا لَكَ أَنْ لاَ تُقِيمَ فَأَنْتَ فِي تِلْكَ اَلْحَالِ بِالْخِيَارِ إِنْ شِئْتَ فَانْوِ اَلْمُقَامَ عَشْراً وَأَتِمَّ وَإِنْ لَمْ تَنْوِ اَلْمُقَامَ فَقَصِّرْ مَا بَيْنَكَ وَبَيْنَ شَهْرٍ فَإِذَا مَضَى لَكَ شَهْرٌ فَأَتِمَّ اَلصَّلاَةَ»

Sa’ad, from Abu Ja’far, from al-Hasan ibn Mahbub, from Abu Walad al-Hannat, who said: I said to Abu Abdillah (a.s), peace be upon him: “Indeed, I had intended when I entered Medina to stay there for ten days, so I completed the prayer (in full). Then afterward it appeared to me that I would not remain there. So what do you see for me, should I complete (the prayer) or shorten it?” Imam (a.s) said: “If, when you entered Medina, you prayed one obligatory prayer (salat faridah wahidah) in full, then you may not shorten (prayer) until you leave it (Medina). But if, when you entered it (Medina), your intention was to complete (the prayer), yet you did not pray in it one obligatory prayer in full, until it appeared to you that you would not stay. Then you are, in that state, at liberty (bil-khiyar); if you wish, then intend to stay for ten days and complete (the prayer), and if you do not intend to stay, then shorten (the prayer) until a month passes for you; and when a month has passed, then complete the prayer.”

وَ أَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ حَمْزَةَ بْنِ عَبْدِ اَللَّهِ اَلْجَعْفَرِيِّ قَالَ: لَمَّا أَنْ نَفَرْتُ مِنْ مِنًى نَوَيْتُ اَلْمُقَامَ بِمَكَّةَ فَأَتْمَمْتُ اَلصَّلاَةَ حَتَّى جَاءَنِي خَبَرٌ مِنَ اَلْمَنْزِلِ فَلَمْ أَجِدْ بُدّاً مِنَ اَلْمَصِيرِ إِلَى اَلْمَنْزِلِ وَ لَمْ أَدْرِ أُتِمُّ أَمْ أُقَصِّرُ وَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَوْمَئِذٍ بِمَكَّةَ فَأَتَيْتُهُ فَقَصَصْتُ عَلَيْهِ اَلْقِصَّةَ فَقَالَ «اِرْجِعْ إِلَى اَلتَّقْصِيرِ»

As for what was narrated by Sa’ad ibn Abdillah, from Abu Ja’far, from Muhammad ibn Khalid al-Barqi, from Hamzah ibn Abdillah al-Ja’fari, who said: When I (Hamzah ibn Abdillah) departed from Mina, I intended to stay in Mecca, so I completed the prayer until news came to me from home, and I found no choice but to go to the house. And I did not know whether I should complete or shorten (the prayer). And Abu al-Hasan (a.s), peace be upon him, was in Mecca on that day, so I then went to Imam (a.s) and relayed the story to him. Imam (a.s) said: “Return to shortening (the prayer).”

فالوجه في هذا الخبر انه انما أمره بالرجوع إلى التقصير إذا حصل مسافرا وخرج فأما قبل ذلك فلا حسب ما قدمناه

The interpretation of this report is that he was only commanded to return to shortening (the prayer) if he had become a traveller and had departed; but before that, No. This is according to what we have already explained.

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَكُونُ مُسَافِراً ثُمَّ يَقْدَمُ فَيَدْخُلُ بُيُوتَ اَلْكُوفَةِ أَ يُتِمُّ اَلصَّلاَةَ أَمْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ أَهْلَهُ قَالَ« بَلْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ أَهْلَهُ»

Al-Husayn ibn Sa’id, from Safwan, from Ishaq ibn Ammar, from Abu Ibrahim, peace be upon him, who said: I asked Imam al-Kadhim (a.s) about a man who is a traveller, then arrives and enters the houses of Kufah. Should he complete the prayer or remain shortening it until he enters his family (house)? Imam (a.s) said: “Rather, he remains shortening it until he enters his family (house).”

عَنْهُ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعِيصِ بْنِ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« لاَ يَزَالُ اَلْمُسَافِرُ مُقَصِّراً حَتَّى يَدْخُلَ بَيْتَهُ»

From him, from Safwan ibn Yahya, from al-‘Ayyas ibn al-Qasim, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said: “The traveller continues to shorten (the prayer, ‘muqassiran’) until he enters his house.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ عَلِيِّ بْنِ حَدِيدٍ وَ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزِ بْنِ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ يَدْخُلُ مِنْ سَفَرِهِ وَقَدْ دَخَلَ وَقْتُ اَلصَّلاَةِ وَ هُوَ فِي اَلطَّرِيقِ فَقَالَ« يُصَلِّي رَكْعَتَيْنِ وَ إِنْ خَرَجَ إِلَى سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ اَلصَّلاَةِ فَلْيُصَلِّ أَرْبَعاً»

Sa’ad ibn Abdillah, from Abu Ja’far, from Ali ibn Hadid; and al-Husayn ibn Sa’id, from Hammad ibn Isa, from Hariz ibn Abdillah, from Abu Ja’far, from Muhammad ibn Muslim, who said: I asked Abu Abdillah (a.s), peace be upon him, about a man who returns from his journey and the time of prayer has entered while he is still on the road. Imam (a.s) said: “He should pray two rak‘ahs. And if he sets out on his journey and the time of prayer has entered, then he should pray four (rak‘ahs).”

ولا ينافي هذا الخبر ما رواه

And this report is not in contradiction with what was narrated:

الحسين بن سعيد عن صفوان عن اسماعيل بن جابر قال قلت لابي عبد الله عليه السلام يدخل علي وقت الصلاة وانا في السفر فلا اصلي حتى أدخل اهلي فقال صل وأتم الصلاة قلت فدخل علي وقت الصلاة وانا في أهلي اريد السفر فلا اصلي حتى اخرج؟ فقال فصل وقصر فان لم تفعل فقد خالفت والله رسول الله صلى الله عليه وآله

Al-Husayn ibn Sa’id, from Safwan, from Isma’il ibn Jabir, who said: I said to Abu Abdillah (a.s), peace be upon him: “The time of prayer enters upon me while I am traveling, but I do not pray until I enter my family (house).” Imam (a.s) said: “Pray and complete the prayer.” I asked: “And what if the time of prayer enters upon me while I am with my family and I intend to travel, so I do not pray until I depart?” Imam (a.s) said: “Then pray and shorten (the prayer), and if you do not do so, by Allah (swt), you have opposed the Messenger of Allah (swt), may Allah (swt) bless him and his family.”

لان الوجه في الجمع بينهما ان من دخل من سفره وكان الوقت باقيا بمقدار ما يتم فعليه أن يصلي على التمام وان خاف فوت الوقت فعليه التقصير وكذلك حكم من خرج إلى السفر فان خاف الفوت قصر وان كان عليه وقت تمم والذي يدل على ذلك ما رواه

For the proper understanding and reconciliation between the two reports is that; whoever returns from his journey and the prayer time remains such that there is still enough time to complete (the prayer), then it is upon him to pray in full. But if he fears that the time will run out, then he must shorten (the prayer). Likewise is the ruling for one who sets out on a journey, if he fears that the time will be missed, then he shortens (the prayer); but if there is enough time remaining, he completes it. And what indicates that is what was narrated:

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ سَمِعْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي اَلرَّجُلِ يَقْدَمُ مِنْ سَفَرِهِ فِي وَقْتِ اَلصَّلاَةِ فَقَالَ« إِنْ كَانَ لاَ يَخَافُ اَلْوَقْتَ فَلْيُتِمَّ وَ إِنْ كَانَ يَخَافُ خُرُوجَ اَلْوَقْتِ فَلْيُقَصِّرْ»

Sa’ad, from Muhammad ibn al-Husayn, from Ja’far ibn Bashir, from Hammad ibn Uthman, from Ishaq ibn Ammar, who said: I heard Abu al-Hasan (a.s), peace be upon him, say regarding a man who returns from his journey during the time of prayer. Imam (a.s) said: “If he does not fear the passing of the time (of prayer), then let him complete (the prayer in full), but if he fears that the time (of prayer) will pass, then let him shorten (the prayer).”

عنه عن محمد بن الحسين عن الحكم بن مسكين عن رجل عن ابي عبد الله عليه السلام في الرجل يقدم من سفر في وقت الصلاة فقال ان كان لا يخاف خروج الوقت فليتم وان كان يخاف خروج الوقت فليقصر

From him, from Muhammad ibn al-Husayn, from al-Hakam ibn Miskin, from a man, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said regarding a man who returns from travel during the time of prayer. Imam (a.s) said: “If he does not fear the passing of the time (of prayer), then let him complete (the prayer in full); But if he fears the passing of the time (of prayer), then let him shorten (the prayer).”

ويحتمل ان يكون الاتمام توجه إلى من دخل من سفره وكان قد دخل عليه الوقت وهو مسافر على ضرب من الاستحباب يدل على ذلك ما رواه

And it is possible that the instruction to complete (the prayer) was directed toward one who returned from his travel, and the time for the prayer had entered, while he was still traveling, as a form of recommendation (‘ala darb min al-istihbab’). What indicates that is what was narrated:

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ سَيْفِ بْنِ عَمِيرَةَ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا كَانَ فِي سَفَرٍ فَدَخَلَ عَلَيْهِ وَقْتُ اَلصَّلاَةِ قَبْلَ أَنْ يَدْخُلَ أَهْلَهُ فَسَارَ حَتَّى يَدْخُلَ أَهْلَهُ فَإِنْ شَاءَ قَصَّرَ وَ إِنْ شَاءَ أَتَمَّ وَ اَلْإِ تْمَامُ أَحَبُّ إِلَيَّ»

Muhammad ibn Ahmad ibn Yahya, from Muhammad ibn Abd al-Hamid, from Sayf ibn Umayrah, from Mansur ibn Hazim, who said: I heard Abu Abdillah (a.s), peace be upon him, say: “If he is on a journey and the time of prayer enters upon him, before he enters his family (house), and then he continues traveling until he enters his family (house), then if he wishes; he may shorten (the prayer), and if he wishes, he may complete (the prayer). And completing (the prayer) is more beloved to me.”

الحسين بن محمد عن معلى بن محمد عن الحسن بن علي الوشا قال سمعت الرضا عليه السلام يقول إذا زالت الشمس وانت في المصر وأنت تريد السفر فأتم فإذا خرجت بعد الزوال قصر العصر

Al-Husayn ibn Muhammad, from Mu‘alla ibn Muhammad, from al-Hasan ibn Ali al-Washsha, who said: I heard Imam al-Ridha (a.s), peace be upon him, say: “If the sun passes the zenith (zawat al-shams) while you are in the city (al-misr) and you intend to travel, then complete (the prayer); but if you depart after the zenith, then shorten the ‘Asr (prayer).”

احمد بن محمد عن ابن فضال عن داود بن فرقد عن بشير النبال قال خرجت مع ابي عبد الله عليه السلام حتى أتينا الشجرة فقال لي أبو عبد الله عليه السلام يا نبال فقلت لبيك قال انه لم يجب على أحد من أهل هذا العسكر ان يصلي اربعا اربعا غيري وغيرك وذاك انه دخل وقت الصلاة قبل أن نخرج

Ahmad ibn Muhammad, from Ibn Faddal, from Dawud ibn Farqad, from Bashir al-Nabbal, who said: I went out with Abu Abdillah (a.s), peace be upon him, until we reached al-Shajarah. Then Abu Abdillah (a.s), peace be upon him, said to me: “O Nabbal!” I said: “At your service.” Imam (a.s) said: “It is not obligatory upon anyone from the people of this encampment to pray four (rak‘ahs) except me and you, and that is because the time of prayer entered before we departed.”

عَلِيٌّ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ خَرَجَ فِي سَفَرٍ ثُمَّ تَبْدُو لَهُ اَلْإِقَامَةُ وَ هُوَ فِي صَلاَتِهِ قَالَ« يُتِمُّ إِذَا بَدَتْ لَهُ اَلْإِقَامَةُ

Ali, from his father, from Ibn Abi Umayr, from Ali ibn Yaqtin, from Abu al-Hasan (a.s), peace be upon him, said: I asked Imam al-Kadhim (a.s) about a man who set out on a journey, then the intention to stay (al-iqamah) occurs to him, while he is in the middle of his prayer. Imam (a.s) said: “He should complete (the prayer), if the intention to stay arises during it (middle of his prayer).”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ فِي سَفَرٍ ثُمَّ تَبْدُو لَهُ اَلْإِقَامَةُ وَ هُوَ فِي صَلاَتِهِ أَ يُتِمُّ أَمْ يُقَصِّرُ قَالَ« يُتِمُّ إِذَا بَدَتْ لَهُ اَلْإِقَامَةُ»

Ahmad ibn Muhammad, from Muhammad ibn Sahl, from his father, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who sets out on a journey, then the intention to stay (al-iqamah) occurs to him while he is in the middle of his prayer. Should he complete (the prayer) or shorten it? Imam (a.s) said: “He should complete (the prayer), if the intention to stay arises during it (middle of his prayer).”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يُرِيدُ اَلسَّفَرَ فَيَخْرُجُ مَتَى يُقَصِّرُ قَالَ« إِذَا تَوَارَى مِنَ اَلْبُيُوتِ» قُلْتُ اَلرَّجُلُ يُرِيدُ اَلسَّفَرَ فَيَخْرُجُ حِينَ تَزُولُ اَلشَّمْسُ فَقَالَ «إِذَا خَرَجْتَ فَصَلِّ رَكْعَتَيْنِ»

Al-Husayn ibn Sa’id, from Safwan, from al-Ala’, from Muhammad ibn Muslim, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man intends to travel and he departs, when should he begin shortening (his prayer)?” Imam (a.s) said: “When he disappears from the houses (‘tawara min al-buyut’).” I asked: “A man intends to travel and he departs when the sun has passed its zenith (zawal al-shams).” Imam (a.s) said: “When you set out, then pray two rak‘ahs.”

عنه عن النضر بن سويد عن موسى بن بكر عن زرارة عن ابي جعفر عليه السلام انه سئل عن رجل دخل وقت الصلاة وهو في السفر فأخر الصلاة حتى قدم فهو يريد يصليها إذا قدم إلى أهله فنسي حين قدم إلى أهله ان يصليها حتى ذهب وقتها قال يصليها ركعتين صلاة المسافر لان الوقت دخل وهو مسافر فكان ينبغي له ان يصلي عند ذلك

From him, from al-Nadr ibn Suwayd, from Musa ibn Bakr, from Zurarah, from Abu Ja’far (a.s), peace be upon him: Imam al-Baqir (a.s) was asked about a man upon whom the time of prayer entered while he was traveling, but he delayed the prayer until he arrived (at his destination). He intended to pray it (in full) when he reached his family (house), then he forgot to pray it upon arriving, until the prayer time had passed. Imam (a.s) said: “He should pray it as two rak‘ahs, the prayer of a traveller, because the time (of prayer) entered while he was traveling, and it was incumbent upon him to pray at that time.”

عَنْهُ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا نَسِيَ اَلرَّجُلُ صَلاَةً أَوْ صَلاَّهَا بِغَيْرِ طَهُورٍ وَ هُوَ مُقِيمٌ أَوْ مُسَافِرٌ فَذَكَرَهَا فَلْيَقْضِ اَلَّذِي وَجَبَ عَلَيْهِ لاَ يَزِيدُ عَلَى ذَلِكَ وَ لاَ يَنْقُصُ مَنْ نَسِيَ أَرْبَعاً فَلْيَقْضِ أَرْبَعاً مُسَافِراً كَانَ أَوْ مُقِيماً وَ إِنْ نَسِيَ رَكْعَتَيْنِ صَلَّى رَكْعَتَيْنِ إِذَا ذَكَرَ مُسَافِراً كَانَ أَوْ مُقِيماً»

From him, from Fadala ibn Ayyub, from Musa ibn Bakr, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “If a man forgets a prayer or performs it without purification (tahur), while he is residing or traveling, then remembers it. He must make up what was obligatory upon him, he should neither increase upon that nor decrease. Whoever forgets four (units) must make up four (units), whether he was traveling or residing. And if he forgets two (units), he should perform two (units) when he remembers, whether he was traveling or residing.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَلَّى وَ هُوَ مُسَافِرٌ فَأَتَمَّ اَلصَّلاَةَ قَالَ« إِنْ كَانَ فِي اَلْوَقْتِ فَلْيُعِدْ وَ إِنْ كَانَ اَلْوَقْتُ قَدْ مَضَى فَلاَ»

Sa’ad ibn Abdillah, from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from Iys ibn al-Qasim, from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about a man who prayed while he was traveling, but completed the prayer in full. Imam (a.s) said: “If it is still within the time, then he should repeat it (as shortened prayer), and if the time has passed, then no (meaning he does not repeat the prayer).”

ولا ينافي هذا الخبر ما رواه

And this report is not contradicted by what is narrated:

سعد عن محمد بن الحسين عن علي بن النعمان عن سويد القلا عن ابي ايوب عن ابي بصير عن ابي عبد الله عليه السلام قال سألته عن الرجل ينسى فيصلي في السفر اربع ركعات قال ان ذكر في ذلك اليوم فليعد وان لم يذكر حتى يمضي ذلك اليوم فلا إعادة عليه

Sa’ad, from Muhammad ibn al-Husayn, from Ali ibn al-Nu'man, from Suwayd al-Qalla, from Abu Ayyub, from Abu Basir, from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about a man who forgets and prays four rak‘ahs while traveling. Imam (a.s) said: “If he remembers during that day, then he should repeat (and shorten the prayer), And if he does not remember until that day has passed, then there is no repetition upon him.”

لان ما يتضمن هذا الخبر من الامر بالاعادة بعد انقضاء الوقت في ذلك اليوم فمحمول على الاستحباب وما تضمن الخبر الاول مادام الوقت باقيا محمول على الوجوب

Because what this report contains of commanding repetition after the time of that day has passed, is to be understood as recommended (mustahabb). And what the first report contains, so long as the time remains, is to be understood as obligatory (wajib).

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ حَرِيزٍ عَنْ زُرَارَةَ وَ اِبْنِ مُسْلِمٍ قَالاَ: قُلْنَا لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ صَلَّى فِي اَلسَّفَرِ أَرْبَعاً أَ يُعِيدُ أَمْ لاَ قَالَ« إِنْ كَانَ قُرِئَتْ عَلَيْهِ آيَةُ اَلتَّقْصِيرِ وَ فُسِّرَتْ لَهُ فَصَلَّى أَرْبَعاً أَعَادَ وَ إِنْ لَمْ يَكُنْ قُرِئَتْ عَلَيْهِ وَ لَمْ يَعْلَمْهَا فَلاَ إِعَادَةَ عَلَيْهِ»

Muhammad ibn Ali ibn Mahbub, from Ahmad ibn Muhammad, from Ibn Abi Najran, from Hammad ibn Isa, from Hariz, from Zurarah and Ibn Muslim, who said: We said to Abu Ja’far (a.s), peace be upon him: “A man prayed four (rak‘ahs) while traveling (full prayer), Should he repeat it or not?” Imam (a.s) said: “If the verse of shortening (‘ayat al-taqsir’) was recited to him and it was explained to him, then he prayed four (rak‘ahs), he must repeat (the prayer). But if it had not been recited to him and he did not know it, then there is no repetition upon him.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ كَانَتْ مَعَنَا فِي اَلسَّفَرِ وَ كَانَتْ تُصَلِّي اَلْمَغْرِبَ رَكْعَتَيْنِ ذَاهِبَةً وَ جَائِيَةً قَالَ« لَيْسَ عَلَيْهَا قَضَاءٌ»

Al-Husayn ibn Sa'id, from Muhammad ibn Abi Umayr, from Muhammad ibn Ishaq ibn 'Ammar: I asked Abu al-Hasan (a.s), peace be upon him, about a woman who was with us on a journey, and she used to pray Maghrib as two rak‘ahs; going and returning. Imam (a.s) said: “There is no make-up (qada) upon her.”

احمد بن محمد عن العباس بن معروف عن صفوان بن يحيى عن عبد الله بن مسكان ومحمد بن النعمان الاحول عن ابي عبد الله عليه السلام قال إذا دخل المسافر مع أقوام حاضرين في صلاتهم فان كانت الاولى فليجعل الفريضة في الركعتين الاولتين وان كانت العصر فليجعل الاولتين نافلة والاخيرتين فريضة

Ahmad ibn Muhammad, from al-Abbas ibn Ma'ruf, from Safwan ibn Yahya, from Abdillah ibn Maskan and Muhammad ibn al-Nu'man al-Ahwal, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “When a traveller joins a group of residents in their prayer, then if it is the noon prayer (‘al-ula’), he should make the obligatory (prayer) in the first two rak‘ahs. And if it is the afternoon prayer (‘al-Asr’), he should make the first two (rak‘ahs) supererogatory (nafila) and the last two (rak’ahs) as obligatory (fardh).”

عنه عن احمد بن محمد بن ابي نصر عن داود بن الحصين عن ابي العباس الفضل بن عبد الملك عن ابي عبد الله عليه السلام قال لا يؤم الحضري المسافر ولا المسافر الحضري فان ابتلى بشئ من ذلك فأم قوما حضريين فإذا أتم الركعتين سلم ثم اخذ بيد بعضهم فقدمه فأمهم وإذا صلى المسافر خلف قوم حضور فليتم صلاته ركعتين ويسلم وان صلى معهم الظهر فليجعل الاولتين الظهر والاخيرتين العصر

From him, from Ahmad ibn Muhammad ibn Abi Nasr, from Dawud ibn al-Husayn, from Abu al-Abbas al-Fadl ibn Abd al-Malik, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “The resident should not lead the traveller in prayer, nor should the traveller lead the resident. But if one is tested with such a situation and leads a group of residents in prayer, then when he completes two rak‘ahs, he should give the salutation (taslim), then take the hand of one of them (following him) and bring him forward, and he should lead them (to complete the prayer). And if the traveller prays behind a group of residents, he should complete his prayer as two rak‘ahs and give the salutation. And if he prays with them the noon prayer (Dhuhr), he should make the first two (rak‘ahs) as the noon prayer and the last two (rak’ahs) as the afternoon prayer (Asr).”

سعد عن الحسن بن الحسين اللؤلؤي عن الحسن بن علي ابن فضال عن ابي المعزا حميد بن المثنى عن عمران عن محمد بن علي انه سأل ابا عبد الله عليه السلام عن الرجل المسافر إذا دخل في الصلاة مع المقيمين قال فليصل صلاته ثم يسلم وليجعل الاخيرتين سبحة

Sa’ad, from al-Hasan ibn al-Husayn al-Lu'lu'i, from al-Hasan ibn Ali ibn Faddal, from Abu al-Ma‘za Humayd ibn al-Muthanna, from Imran, from Muhammad ibn Ali: (Muhammad ibn Ali) asked Abu Abdillah (a.s), peace be upon him, about a man who is traveling and enters into prayer with those who are residing. Imam (a.s) said: “Then he should pray his (shortened) prayer and give the salutation (taslim), and he should make the last two (rak‘ahs) as supererogatory (subha).”

الحسين بن سعيد عن محمد بن ابي عمير عن حماد بن عثمان قال سألت ابا عبد الله عليه السلام عن المسافر يصلي خلف المقيم قال يصلي ركعتين ويمضي حيث شاء

Al-Husayn ibn Sa'id, from Muhammad ibn Abi Umayr, from Hammad ibn Uthman, who said: I asked Abu Abdillah (a.s), peace be upon him, about a traveller who prays behind a resident. Imam (a.s) said: “He should pray two rak‘ahs and then go wherever he wishes.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلنَّضْرِ بْنِ سُوَيْدٍ عَنْ زُرْعَةَ بْنِ مُحَمَّدٍ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ وَقْتِ صَلاَةِ اَللَّيْلِ فِي اَلسَّفَرِ فَقَالَ« مِنْ حِينَ تُصَلِّي اَلْعَتَمَةَ إِلَى أَنْ يَنْفَجِرَ اَلصُّبْحُ»

Al-Husayn ibn Sa'id, from al-Nadr ibn Suwayd, from Zur’ah ibn Muhammad, from Sama’ah, who said: I asked Abu Abdillah (a.s), peace be upon him, about the time of the night prayer (salat al-layl) during travel. Imam (a.s) said: “From the time you pray the 'atamah (nightfall prayer) until the break of dawn (fajr).”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ خَشِيتَ أَنْ لاَ تَقُومَ فِي آخِرِ اَللَّيْلِ وَ كَانَتْ بِكَ عِلَّةٌ أَوْ أَصَابَكَ بَرْدٌ فَصَلِّ وَ أَوْتِرْ مِنْ أَوَّلِ اَللَّيْلِ فِي اَلسَّفَرِ»

Ahmad ibn Muhammad, from Ibn Abi Umayr, from Hammad ibn Uthman, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you fear that you will not wake up at the end of the night, and you are afflicted with an illness or struck by cold, then pray and perform the witr at the beginning of the night during travel.”

مُحَمَّدُ بْنُ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ مَنْصُورِ بْنِ حَازِمٍ عَنْ أَبَانِ بْنِ تَغْلِبَ قَالَ: خَرَجْتُ مَعَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِيمَا بَيْنَ مَكَّةَ وَ اَلْمَدِينَةِ فَكَانَ يَقُولُ« أَمَّا أَنْتُمْ فَشَبَابٌ تُؤَخِّرُونَ وَ أَمَّا أَنَا فَشَيْخٌ أُعَجِّلُ» فَكَانَ يُصَلِّي صَلاَةَ اَللَّيْلِ أَوَّلَ اَللَّيْلِ

Muhammad ibn Isma‘il, from al-Fadl ibn Shadhan, from Safwan ibn Yahya, from Mansur ibn Hazim, from Aban ibn Taghlib, who said: (Aban ibn Taghlib) said: “I went out with Abu Abdillah (a.s), peace be upon him, between Mecca and Medina. Imam (a.s) would say: ‘As for you, you are young men who delay (the prayer), but as for me, I am an old man who hastens (the night prayer).’ So Imam (a.s) used to perform the night prayer (salat al-layl) at the beginning of the night.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنِ اِبْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ فِي أَوَّلِ اَللَّيْلِ فِي اَلسَّفَرِ إِذَا تَخَوَّفْتُ اَلْبَرْدَ أَوْ كَانَتْ عِلَّةٌ فَقَالَ« لاَ بَأْسَ أَنَا أَفْعَلُ ذَلِكَ

Ahmad ibn Muhammad, from Muhammad ibn Sinan, from Ibn Maskan, from al-Halabi, who said: I asked Abu Abdillah (a.s), peace be upon him, about performing the night prayer and the witr at the beginning of the night during travel, if I feared the cold or there was an illness. Imam (a.s) said: “There is no harm, for I do that myself.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ اَلنُّعْمَانِ وَ مُحَمَّدِ بْنِ سِنَانٍ عَنْ عَبْدِ اَللَّهِ بْنِ مُسْكَانَ عَنِ اَلْحَلَبِيِّ: أَنَّهُ سَأَلَ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ صَلاَةِ اَلنَّافِلَةِ عَلَى اَلْبَعِيرِ وَ اَلدَّابَّةِ فَقَالَ« نَعَمْ حَيْثُ كَانَ مُتَوَجِّهاً وَ كَذَلِكَ فَعَلَ رَسُولُ اَللَّهِ صَ»

Ahmad ibn Muhammad by Ali ibn al-Nu'man by Muhammad ibn Sinan by Abdillah ibn Maskan by al-Halabi: (al-Halabi) asked Abu Abdillah (a.s), peace be upon him, about performing the supererogatory prayer (al-nafilah), on a camel or riding animal. Imam (a.s) said: “Yes, as long as he is facing the direction (of prayer). And likewise did the Messenger of Allah (swt), peace be upon him and his family.”

عَنْهُ عَنِ اِبْنِ أَبِي نَصْرٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قَالَ لِي أَبُو جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ« صَلِّ صَلاَةَ اَللَّيْلِ وَ اَلْوَتْرَ وَ اَلرَّكْعَتَيْنِ فِي اَلْمَحْمِلِ»

From him, from Ibn Abi Nasr, from al-Ala’, from Muhammad ibn Muslim, who said: Abu Ja’far (a.s), peace be upon him, said to me: “Pray the night prayer (salat al-layl), the witr, and the two rak‘ahs in the litter (al-mahmil).”

عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: قَرَأْتُ فِي كِتَابٍ لِعَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: اِخْتَلَفَ أَصْحَابُنَا فِي رِوَايَاتِهِمْ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي رَكْعَتَيِ اَلْفَجْرِ فِي اَلسَّفَرِ فَرَوَى بَعْضُهُمْ «أَنْ صَلِّهِمَا فِي اَلْمَحْمِلِ» وَ رَوَى بَعْضُهُمْ« أَنْ لاَ تُصَلِّهِمَا إِلاَّ عَلَى اَلْأَرْضِ» فَأَعْلِمْنِي كَيْفَ تَصْنَعُ أَنْتَ لِأَ قْتَدِيَ بِكَ فِي ذَلِكَ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ« مُوَسَّعٌ عَلَيْكَ بِأَيَّةٍ عَمِلْتَ»

From him, from al-Abbas ibn Ma'ruf, from Ali ibn Mahziyar, who said: I read in a letter from Abdillah ibn Muhammad to Abu al-Hasan (a.s), peace be upon him: “Our companions have differed in their narrations from Abu Abdillah (a.s), peace be upon him, regarding the two rak‘ahs of Fajr during travel. Some of them narrate: ‘That you should pray them in the litter (al-mahmil),’ And some narrate: ‘That you should not pray them except on the ground.’ So inform me how you act yourself, so that I may follow you in that.” Imam (a.s), peace be upon him, wrote in response: “It is permitted (muwassa‘un ‘alayk) for you, whichever of the two you act upon.”

عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ وَ صَفْوَانَ بْنِ يَحْيَى وَ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ أَصْحَابِهِمْ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلصَّلاَةِ فِي اَلْمَحْمِلِ فَقَالَ« صَلِّ مُتَرَبِّعاً وَ مَمْدُودَ اَلرِّجْلَيْنِ وَ كَيْفَ أَمْكَنَكَ»

From him, from al-Abbas ibn Ma'ruf, from Ali ibn Mahziyar, from al-Hasan ibn Ali, from Abdillah ibn al-Mughira, and Safwan ibn Yahya, and Muhammad ibn Abi Umayr, from their companions: Abu Abdillah (a.s), peace be upon him, said regarding prayer in the litter (al-mahmil). Imam (a.s) said: “Pray sitting cross-legged (mutarabbian), or with your legs extended (mamdud al-rijlayn), or in whatever way is possible for you (kayfa amkanaka).”

عَنْهُ عَنْ مُحَمَّدِ بْنِ خَالِدٍ اَلْبَرْقِيِّ عَنْ جَعْفَرِ بْنِ بَشِيرٍ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ:« لاَ بَأْسَ بِأَنْ يُصَلِّيَ اَلرَّجُلُ صَلاَةَ اَللَّيْلِ فِي اَلسَّفَرِ وَ هُوَ يَمْشِي وَ لاَ بَأْسَ إِنْ فَاتَتْهُ صَلاَةُ اَللَّيْلِ أَنْ يَقْضِيَهَا بِالنَّهَارِ وَ هُوَ يَمْشِي يَتَوَجَّهُ إِلَى اَلْقِبْلَةِ ثُمَّ يَمْشِي وَ يَقْرَأُ فَإِذَا أَرَادَ أَنْ يَرْكَعَ حَوَّلَ وَجْهَهُ إِلَى اَلْقِبْلَةِ وَرَكَعَ وَ سَجَدَ ثُمَّ مَشَى»

From him, from Muhammad ibn Khalid al-Barqi, from Ja’far ibn Bashir, from Mu‘awiyah ibn ‘Ammar, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “There is no harm if a man prays the night prayer (salat al-layl) during travel while he is walking, and there is no harm if he misses the night prayer and that he makes it up during the day while walking. He faces the qiblah, then walks and recites; and when he wants to bow (ruku‘), he turns his face toward the qiblah and performs ruku‘ and sujud, then walks again.”

عَنْهُ عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ إِبْرَاهِيمَ اَلْكَرْخِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: قُلْتُ لَهُ إِنِّي أَقْدِرُ عَلَى أَنْ أَتَوَجَّهَ إِلَى اَلْقِبْلَةِ فِي اَلْمَحْمِلِ فَقَالَ« مَا هَذَا اَلضَّيْقُ أَ مَا لَكَ بِرَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أُسْوَةٌ

From him, from Ali ibn al-Hakam, from Aban ibn Uthman, from Ibrahim al-Karkhi, from Abu Abdillah (a.s): I said to Imam al-Sadiq (a.s): “I am able to face the qiblah in the litter (al-mahmil).” Imam (a.s) said: “What is this constriction? (meaning to rebuke this ‘over-strict’ interpretation) Do you not have in the Messenger of Allah (swt), may Allah (swt) bless him and his family, an example?”

عَنْهُ عَنِ اَلْعَبَّاسِ بْنِ مَعْرُوفٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ عُتَيْبَةَ عَنْ إِبْرَاهِيمَ بْنِ مَيْمُونٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِنْ صَلَّيْتَ وَ أَنْتَ تَمْشِي كَبَّرْتَ ثُمَّ مَشَيْتَ فَقَرَأْتَ فَإِذَا أَرَدْتَ أَنْ تَرْكَعَ أَوْمَأْتَ بِالرُّكُوعِ ثُمَّ أَوْمَأْتَ بِالسُّجُودِ وَ لَيْسَ فِي اَلسَّفَرِ تَطَوُّعٌ»

From him, from al-Abbas ibn Ma‘ruf, from Ali ibn Mahziyar, from Ayyub ibn Nuh, from Abdillah ibn al-Mughira, from ‘Utaybah, from Ibrahim ibn Maymun, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you pray while you are walking, you pronounce the takbir, then walk and recite. When you want to bow, you indicate the bowing (ruku‘) with a gesture, then you indicate the prostration (sujud) with a gesture. And there is no supererogatory (voluntary) prayer in travel.”

سَعْدٌ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ فِي اَلسَّفَرِ وَ أَنَا أَمْشِي قَالَ« أَوْمِ إِيمَاءً وَ اِجْعَلِ اَلسُّجُودَ أَخْفَضَ مِنَ اَلرُّكُوعِ»

Sa’ad, from Muhammad ibn al-Husayn, from Safwan, from Ya‘qub ibn Shu‘ayb, who said: I asked Abu Abdillah (a.s), peace be upon him, about praying while traveling, and I am walking. Imam (a.s) said: “Gesture (perform the prayer) with motions (ima'), and make the (gesture of) prostration (sujud) lower than the bowing (ruku‘).”

سَعْدُ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ وَ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي اَلنَّافِلَةَ وَ هُوَ عَلَى دَابَّةٍ فِي اَلْأَمْصَارِ قَالَ« لاَ بَأْسَ»

Sa’ad ibn Muhammad from al-Husayn ibn Sa’id from Ibn Abi Umayr and Ali ibn al-Hakam from Hammad ibn Uthman from Abu al-Hasan al-Awwal (a.s), peace be upon him: Imam al-Kadhim (a.s) said regarding a man who performs the nafila (supererogatory) prayer, while on a riding animal in towns (al-amsar). Imam said: “There is no problem.”

مُحَمَّدُ بْنُ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ ذَرِيحٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَاتَتْنِي صَلاَةُ اَللَّيْلِ فِي اَلسَّفَرِ أَفَأَقْضِيهَا بِالنَّهَارِ فَقَالَ« نَعَمْ إِنْ أَطَقْتَ ذَلِكَ»

Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan, from Dharih, who said: I said to Abu Abdillah (a.s), peace be upon him: “I missed the night prayer (salat al-layl) during travel, Should I make it up during the day?” Imam (a.s) said: “Yes, if you are able to do that.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُصَلِّي اَلنَّوَافِلَ فِي اَلْأَمْصَارِ وَ هُوَ عَلَى دَابَّتِهِ حَيْثُ تَوَجَّهَتْ بِهِ فَقَالَ« نَعَمْ لاَ بَأْسَ بِهِ»

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Abd al-Rahman ibn al-Hajjaj, from Abu al-Hasan al-Awwal (a.s), peace be upon him: Imam al-Kadhim (a.s) said regarding a man who performs supererogatory prayers (al-nawafil) in cities, while on his riding animal, in whatever direction it turns him. Imam (a.s) said: “Yes, there is no harm in it.”

عَنْهُ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَمَّنْ ذَكَرَهُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ:« أَنَّهُ لَمْ يَكُنْ يَرَى بَأْساً أَنْ يُصَلِّيَ اَلْمَاشِي وَ هُوَ يَمْشِي وَ لَكِنْ لاَ يَسُوقُ اَلْإِبِلَ»

From him, from his father, from Hammad, from Hariz, from one who mentioned it, from Abu Ja’far (a.s), peace be upon him: Imam al-Baqir (a.s) saw no problem with a person praying while walking, as he is walking. But he should not be driving the camels.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ مُوسَى عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ فِي سَفَرٍ يُرِيدُهُ فَدَخَلَ عَلَيْهِ اَلْوَقْتُ وَ قَدْ خَرَجَ مِنَ اَلْقَرْيَةِ عَلَى فَرْسَخَيْنِ فَصَلَّوْا وَ اِنْصَرَفَ بَعْضُهُمْ فِي حَاجَةٍ لَهُ ثُمَّ لَمْ يُقْضَ لَهُ اَلْخُرُوجُ مَا يَصْنَعُ فِي اَلصَّلاَةِ قَالَ« تَمَّتْ صَلاَتُهُ وَ لاَ يُعِيدُ»

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn al-Husayn, from Ahmad ibn Muhammad, from al-Husayn ibn Musa, from Zurarah, who said: I (Zurarah) asked Abu Abdillah (a.s), peace be upon him: “About a man who sets out on a journey which he intends, and the prayer time enters while he has gone two farsakhs out of the village, so they prayed (the shortened prayer). And then some of them returned for a need of theirs, and then he was not able to proceed on his journey. What should he do regarding the prayer? “ Imam (a.s) said: “His prayer is complete and he does not repeat it.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى اَلْعُبَيْدِيِّ عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ قَالَ قَالَ اَلْفَقِيهُ اَلْعَسْكَرِيُّ عَلَيْهِ اَلسَّلاَمُ:« يَجِبُ عَلَى اَلْمُسَافِرِ أَنْ يَقُولَ فِي دُبُرِ كُلِّ صَلاَةٍ يُقَصِّرُ فِيهَا سُبْحَانَ اَللَّهِ وَ اَلْحَمْدُ لِلَّهِ وَ لاَ إِلَهَ إِلاَّ اَللَّهُ وَ اَللَّهُ أَكْبَرُ ثَلاَثِينَ مَرَّةً لِتَمَامِ اَلصَّلاَةِ»

From him, from Muhammad ibn Isa al-‘Ubaydi, from Sulayman ibn Hafs al-Marwazi, who said: The jurist (faqih) of ‘Askar (Imam al-Hadi (a.s)), peace be upon him, said: “It is obligatory upon the traveller to say at the end of every prayer in which he shortens: ‘Subhana Allah, wal-hamdu lillah, wa la ilaha illa Allah, wallahu akbar’ , thirty times to complete the prayer.”

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمُسَافِرِ يَمْرَضُ وَلاَ يَقْدِرُ أَنْ يُصَلِّيَ اَلْمَكْتُوبَةَ قَالَ« يَقْضِي إِذَا قَامَ مِثْلَ صَلاَةِ اَلْمُسَافِرِ بِالتَّقْصِيرِ»

From him, from Ahmad ibn al-Hasan ibn Ali, from Amr ibn Sa’id, from Musaddiq ibn Sadaqah, from ‘Ammar: I asked Abu Abdillah (a.s), peace be upon him, about a traveller who becomes ill and is unable to perform the obligatory prayer. Imam (a.s) said: “He should make it up when he recovers, in the same manner of the ‘traveller’s prayer’ shortened (with taqsir).”

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ اَلْعَلَوِيِّ عَنِ اَلْعَمْرَكِيِّ اَلْبُوفَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَخِيهِ مُوسَى عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ لِلَّهِ عَلَيْهِ أَنْ يُصَلِّيَ كَذَا وَ كَذَا صَلاَةً هَلْ يُجْزِيهِ أَنْ يُصَلِّيَ ذَلِكَ عَلَى دَابَّتِهِ وَ هُوَ مُسَافِرٌ قَالَ« نَعَمْ»

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn Ahmad al-‘Alawi, from al-‘Amraki al-Bufaki, from Ali ibn Ja’far, from his brother Imam Musa (a.s), peace be upon him, who said: I asked Imam al-Kadhim (a.s) about a man who made a vow to Allah (swt) upon himself, to perform such-and-such number of prayers. Does it suffice him to perform that while on his riding animal and he is traveling? Imam (a.s) said: “Yes.”

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ وَجَبَتْ عَلَيْهِ صَلاَةٌ مِنْ قُعُودٍ فَنَسِيَ حَتَّى قَامَ وَ اِفْتَتَحَ اَلصَّلاَةَ وَ هُوَ قَائِمٌ ثُمَّ ذَكَرَ قَالَ« يَقْعُدُ وَ يَفْتَتِحُ اَلصَّلاَةَ وَ لاَ يَعْتَدُّ بِافْتِتَاحِهِ اَلصَّلاَةَ وَ هُوَ قَائِمٌ»

From him, from Ahmad ibn al-Hasan, from Amr ibn Sa’id, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, from Abu Abdillah (a.s), peace be upon him: Imam al-Sadiq (a.s) said regarding a man upon whom a prayer was obligatory, from a sitting position, but he forgot until he stood and began the prayer while standing, then remembered. Imam (a.s) said: “He should sit down and begin the prayer, and he should not count his beginning of the prayer while he was standing.”

عَنْهُ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنِ اَلنَّضْرِ عَنِ اِبْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ تُصَلِّ شَيْئاً مِنَ اَلْمَفْرُوضِ رَاكِباً» قَالَ اَلنَّضْرُ فِي حَدِيثِهِ« إِلاَّ أَنْ تَكُونَ مَرِيضاً»

From him, from Ahmad ibn al-Hasan, from al-Nadr, from Ibn Sinan, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “Do not perform any of the obligatory (mafrud) prayers while riding.” Al-Nadr said in his narration: “Except if you are ill.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ ظَرِيفِ بْنِ نَاصِحٍ عَنْ مُصَبِّحٍ عَنْ مَنْدَلِ بْنِ عَلِيٍّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« صَلَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ عَلَى رَاحِلَتِهِ اَلْفَرِيضَةَ فِي يَوْمٍ مَطِيرٍ»

From him, from Muhammad ibn al-Husayn, from al-Hasan ibn Ali ibn Faddal, from Zharif ibn Nasih, from Musabbih, from Mandal ibn Ali, who said: I heard Abu Abdillah (a.s), peace be upon him, say: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, performed the obligatory prayer (al-faridah) on his mount on a rainy day.”

عَنْهُ عَنِ اَلْحِمْيَرِيِّ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ رَوَى جَعَلَنِيَ اَللَّهُ فِدَاكَ مَوَالِيكَ عَنْ آبَائِكَ« أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ صَلَّى اَلْفَرِيضَةَ عَلَى رَاحِلَتِهِ فِي يَوْمٍ مَطِيرٍ» وَ يُصِيبُنَا اَلْمَطَرُ وَ نَحْنُ فِي مَحَامِلِنَا وَ اَلْأَرْضُ مُبْتَلَّةٌ وَاَلْمَطَرُ يُؤْذِي فَهَلْ يَجُوزُ لَنَا يَا سَيِّدِي أَنْ نُصَلِّيَ فِي هَذِهِ اَلْحَالِ فِي مَحَامِلِنَا أَوْ عَلَى دَوَابِّنَا اَلْفَرِيضَةَ إِنْ شَاءَ اَللَّهُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ« يَجُوزُ ذَلِكَ مَعَ اَلضَّرُورَةِ اَلشَّدِيدَةِ»

From him, from al-Himyari, who said: I wrote to Abu al-Hasan (a.s), peace be upon him: “May I be your ransom, your followers narrate from your forefathers (a.s) that; ‘The Messenger of Allah (swt), may Allah (swt) bless him and his family, performed the obligatory prayer (al-faridah) on his mount on a rainy day.’ Rain falls upon us while we are in our litters (mahamil), and the ground is wet, and the rain causes harm, so is it permissible for us? O’ my master, (Is it) to perform the obligatory prayer in such a state, in our litters or on our riding animals, Allah (swt) willing?” Imam (a.s), peace be upon him, wrote in reply: “That is permissible, in the case of severe necessity.”

عَنْهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ سَهْلٍ عَنْ أَبِيهِ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يُصَلِّي اَلنَّافِلَةَ قَاعِداً وَ لَيْسَتْ بِهِ عِلَّةٌ فِي سَفَرٍ أَوْ حَضَرٍ قَالَ« لاَ بَأْسَ»

From him, from Ahmad ibn Muhammad, from Muhammad ibn Sahl, from his father, who said: I asked Abu al-Hasan (a.s), peace be upon him, about a man who performs the supererogatory prayer (al-nafilah) sitting down, and he has no illness, whether in travel or at home. Imam (a.s) said: “There is no harm.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« صَلَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْفَرِيضَةَ فِي اَلْمَحْمِلِ فِي يَوْمِ وَحَلٍ وَ مَطَرٍ»

Sa’ad ibn Abdillah, from Muhammad ibn al-Husayn, from Ibn Abi Umayr, from Jamil ibn Darraj, who said: I heard Abu Abdillah (a.s), peace be upon him, say: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, performed the obligatory prayer (al-faridah) in the litter (al-mahmil) on a day of mud and rain.”

عَنْهُ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ مُحَمَّدِ بْنِ عُذَافِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ رَجُلٌ يَجْلِبُ اَلْغَنَمَ مِنَ اَلْجَبَلِ يَكُونُ فِيهَا اَلْأَجِيرُ اَلْمَجُوسِيُّ وَاَلنَّصْرَانِيُّ فَتَقَعُ اَلْعَارِضَةُ فَيَأْتِيهِ بِهَا مُمَلَّحَةً قَالَ« لاَ يَأْكُلْهَا» قُلْتُ يَكُونُ فِي وَقْتِ فَرِيضَةٍ لاَ تُمَكِّنُهُ اَلْأَرْضُ مِنَ اَلْقِيَامِ عَلَيْهَا وَ لاَ اَلسُّجُودِ عَلَيْهَا مِنْ كَثْرَةِ اَلثَّلْجِ وَ اَلْمَاءِ وَ اَلْمَطَرِ وَ اَلْوَحَلِ أَ يَجُوزُ لَهُ أَنْ يُصَلِّيَ اَلْفَرِيضَةَ فِي اَلْمَحْمِلِ قَالَ« نَعَمْ هُوَ بِمَنْزِلَةِ اَلسَّفِينَةِ إِنْ أَمْكَنَهُ قَائِماً وَ إِلاَّ قَاعِداً وَ كُلَّمَا كَانَ مِنْ ذَلِكَ فَاللَّهُ أَوْلَى بِالْعُذْرِ يَقُولُ اَللَّهُ عَزَّ وَ جَلَّ« بَلِ اَلْإِنْسٰانُ عَلىٰ نَفْسِهِ بَصِيرَةٌ»

From him, from Ahmad ibn Hilal, from Amr ibn Uthman, from Muhammad ibn ‘Udhafir, who said: I said to Abu Abdillah (a.s), peace be upon him: “A man brings sheep down from the mountain, and among them is a Magian (al-majusi) or Christian (al-nasrani) hired worker, and the sudden, unforeseen death of the animal (al-aridah) occurs, so it is brought to him salted.” (meaning the non-Muslim worker brings the meat back, salted, presumably to preserve it for later use) Imam (a.s) said: “He should not eat it.” I asked: “(What if) it is during the time of an obligatory prayer, and the ground does not allow him to stand on it or to prostrate upon it due to the abundance of snow, water, rain, and mud does it become permissible for him to perform the obligatory prayer in the litter (al-mahmil)?” Imam (a.s) said: “Yes, it is like the case of a boat if he is able to (pray) standing, then (he should do so), and if not, then sitting. And in all such cases, Allah (swt) is more deserving of granting the excuse. Allah (swt), Mighty and Majestic, says: ‘Rather, man is a witness against himself.’ (Surah Al Qiyamah 75:14)”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَدْعُو بِالطَّهُورِ فِي اَلسَّفَرِ وَ هُوَ فِي مَحْمِلِهِ فَيُؤْتَى بِالتَّوْرِ فِيهِ اَلْمَاءُ فَيَتَوَضَّأُ ثُمَّ يُصَلِّي اَلثَّمَانِيَ وَ اَلْوَتْرَ فِي مَحْمِلِهِ فَإِذَا نَزَلَ صَلَّى اَلرَّكْعَتَيْنِ وَ اَلصُّبْحَ»

Al-Husayn ibn Sa’id, from Hammad ibn Isa, from Mu‘awiyah ibn Wahb, who said: I heard Abu Abdillah (a.s), peace be upon him, say: “My father (Imam al-Baqir (a.s)), peace be upon him, used to call for water for purification (al-tahur) while on a journey, and he was in his litter (al-mahmil). A basin (al-tawr) containing water would be brought to him, and he would perform ablution, then he would pray the eight (rak‘ahs of night prayer) and the witr in his litter. Then, when He (Imam al-Baqir (a.s)) dismounted, He (a.s) would pray two rak‘ahs and the morning prayer (al-subh).”

عَنْهُ عَنْ صَفْوَانَ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَلنَّافِلَةِ فِي اَلْحَضَرِ عَلَى ظَهْرِ اَلدَّابَّةِ إِذَا خَرَجْتُ قَرِيباً مِنْ أَبْيَاتِ اَلْكُوفَةِ أَوْ كُنْتُ مُسْتَعْجِلاً بِالْكُوفَةِ فَقَالَ« إِنْ كُنْتَ مُسْتَعْجِلاً لاَ تَقْدِرُ عَلَى اَلنُّزُولِ تَخَوَّفْتَ فَوْتَ ذَلِكَ إِنْ تَرَكْتَهُ وَ أَنْتَ رَاكِبٌ فَنَعَمْ وَ إِلاَّ فَإِنَّ صَلاَتَكَ عَلَى اَلْأَرْضِ أَحَبُّ إِلَيَّ»

From him, from Safwan, from Abd al-Rahman ibn al-Hajjaj, from Abu al-Hasan (a.s), peace be upon him, said: I asked Imam al-Kadhim (a.s) about performing the supererogatory prayer (al-nafilah) while in residence (al-hadar) on the back of a riding animal, when I go out close to the houses of Kufah or if I am in a hurry in Kufah. Imam (a.s) said: “If you are in a hurry and unable to dismount, and you fear missing it (the prayer) if you leave it while you are riding, then yes. Otherwise, your prayer on the ground is more beloved to me.”

عَنْهُ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلصَّلاَةِ بِاللَّيْلِ فِي اَلسَّفَرِ فِي اَلْمَحْمِلِ قَالَ« إِذَا كُنْتَ عَلَى غَيْرِ اَلْقِبْلَةِ فَاسْتَقْبِلِ اَلْقِبْلَةَ ثُمَّ كَبِّرْ وَ صَلِّ حَيْثُ ذَهَبَ بِكَ بَعِيرُكَ» قُلْتُ جُعِلْتُ فِدَاكَ فِي أَوَّلِ اَللَّيْلِ فَقَالَ« إِذَا خِفْتَ اَلْفَوْتَ فِي آخِرِهِ»

From him, from Abd al-Rahman ibn Abi Najran, who said: I asked Abu al-Hasan (a.s), about praying at night during travel in the litter (al-mahmil). Imam (a.s) said: “If you are not facing the qiblah, then face the qiblah, pronounce the takbir, and pray in whatever direction your camel takes you.” I asked: “May I be your ransom, (can I pray) at the beginning of the night?” Imam (a.s) said: “(Yes), If you fear missing it at the end of the night.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ جَعْفَرِ بْنِ عُثْمَانَ عَنْ سَمَاعَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« لاَ بَأْسَ بِصَلاَةِ اَللَّيْلِ فِيمَا بَيْنَ أَوَّلِهِ إِلَى آخِرِهِ إِلاَّ أَنَّ أَفْضَلَ ذَلِكَ بَعْدَ اِنْتِصَافِ اَللَّيْلِ»

From him, from Muhammad ibn Abi Umayr, from Ja’far ibn Uthman, from Sama’ah, from Abu Abdillah (a.s): Imam al-Sadiq (a.s) said: “There is no harm in performing the night prayer (salat al-layl) at any time, between its beginning and its end, except that the best of it is after the middle of the night.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ دَاوُدَ بْنِ اَلْحُصَيْنِ عَنْ فَضْلٍ اَلْبَقْبَاقِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُسَافِرِ يَنْزِلُ عَلَى بَعْضِ أَهْلِهِ يَوْماً أَوْ لَيْلَةً أَوْ ثَلاَثاً قَالَ« مَا أُحِبُّ أَنْ يُقَصِّرَ اَلصَّلاَةَ»

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn Muhammad, from Dawud ibn al-Husayn, from Fadl al-Baqbaq, from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about a traveller (shortening his prayer), who stays with some of his family for a day, or a night, or three (days). Imam (a.s) said: “I do not like that he should shorten the prayer.”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَ قَالَ: كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذَا كَانَ فِي سَفَرٍ أَوْ عَجَّلَتْ بِهِ حَاجَةٌ يَجْمَعُ بَيْنَ اَلظُّهْرِ وَ اَلْعَصْرِ وَ بَيْنَ اَلْمَغْرِبِ وَ اَلْعِشَاءِ اَلْآخِرَةِ قَالَ فَقَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ« لاَ بَأْسَ بِأَنْ تُعَجِّلَ عِشَاءَ اَلْآخِرَةِ فِي اَلسَّفَرِ قَبْلَ أَنْ يَغِيبَ اَلشَّفَقُ»

Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s): Imam al-Sadiq (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, when He (saws) was on a journey or if a need hastened him, He (saws) would combine between the noon (Dhuhr) and afternoon (Asr) prayers. And (He (saws) would combine) between the sunset (Maghrib) and the final night (Isha al-akhira) prayers.” He (al-Halabi) said: “Then Abu Abdillah (a.s), peace be upon him, said; ‘There is no harm in performing the final night prayer early, during travel before the twilight (shafaq) disappears.’”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ عُمَرَ بْنِ يَزِيدَ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« وَقْتُ اَلْمَغْرِبِ فِي اَلسَّفَرِ إِلَى رُبُعِ اَللَّيْلِ»

Ahmad ibn Muhammad, by al-Husayn ibn Sa’id, by Fadalah, by Aban ibn Uthman, from Umar ibn Yazid, said: Abu Abdillah (a.s), peace be upon him, said: “The time of the Maghrib prayer during travel extends until one-fourth of the night.”

عَنْهُ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ عَنِ اَلْحُسَيْنِ بْنِ عُثْمَانَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ:« أَنْتَ فِي وَقْتٍ مِنَ اَلْمَغْرِبِ فِي اَلسَّفَرِ إِلَى خَمْسَةِ أَمْيَالٍ مِنْ بَعْدِ غُرُوبِ اَلشَّمْسِ»

From him, from al-Husayn ibn Sa’id, from Fadalah, from al-Husayn ibn Uthman, from Ishaq ibn Ammar, from Abu Basir, who said: Abu Abdillah (a.s), peace be upon him, said: “You are within the time of the Maghrib prayer, during travel, until five miles after the setting of the sun.”

اَلْحُسَيْنُ عَنْ فَضَالَةَ عَنْ مُوسَى بْنِ بَكْرٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:« صَلاَةُ اَلْمُسَافِرِ حِينَ تَزُولُ اَلشَّمْسُ لِأَنَّهُ لَيْسَ قَبْلَهَا فِي اَلسَّفَرِ صَلاَةٌ وَ إِنْ شَاءَ أَخَّرَهَا إِلَى وَقْتِ اَلظُّهْرِ فِي اَلْحَضَرِ غَيْرَ أَنَّ أَفْضَلَ ذَلِكَ أَنْ يُصَلِّيَهَا فِي أَوَّلِ وَقْتِهَا حِينَ تَزُولُ»

Al-Husayn, from Fadalah, from Musa ibn Bakr, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam al-Baqir (a.s) said: “The prayer of the traveller is when the sun passes the zenith (zawal), because there is no prayer before it during travel. And if he wishes, he may delay it until the time of noon (Dhuhr) in a state of residence, except that the best of that, is to perform it at the beginning of its time, when the sun passes the zenith (zawal).”

وَ بِهَذَا اَلْإِسْنَادِ قَالَ سَمِعْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:« إِذَا كُنْتَ مُسَافِراً لَمْ تُبَالِ أَنْ تُؤَخِّرَ اَلظُّهْرَ حَتَّى يَدْخُلَ وَقْتُ اَلْعَصْرِ فَتُصَلِّيَ اَلظُّهْرَ ثُمَّ تُصَلِّيَ اَلْعَصْرَ وَ كَذَلِكَ اَلْمَغْرِبُ وَ اَلْعِشَاءُ اَلْآخِرَةُ تُؤَخِّرُ اَلْمَغْرِبَ حَتَّى تُصَلِّيَهَا فِي آخِرِ وَقْتِهَا وَ رَكْعَتَيْنِ بَعْدَهَا ثُمَّ تُصَلِّي اَلْعِشَاءَ»

And with this chain of narration, he said: I heard Abu Ja’far (a.s), peace be upon him, say: “If you are a traveller, it does not matter if you delay the noon (Dhuhr) prayer until the time of the afternoon (Asr) enters, so you pray the noon and then you pray the afternoon (Asr). And likewise the sunset (Maghrib) and the final night prayer (Isha al-akhira); you can delay the sunset prayer (Maghrib) until you perform it at the end of its time, along with two units (rak‘ahs) after it, then you perform the night prayer (Isha).”

اَلْحُسَيْنُ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ عَنْ رِفَاعَةَ بْنِ مُوسَى عَنْ إِسْمَاعِيلَ بْنِ جَابِرٍ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ حَتَّى إِذَا بَلَغْنَا بَيْنَ اَلْعِشَاءَيْنِ قَالَ« يَا إِسْمَاعِيلُ اِمْضِ مَعَ اَلثَّقَلِ وَ اَلْعِيَالِ حَتَّى أَلْحَقَكَ» وَ كَانَ ذَلِكَ عِنْدَ سُقُوطِ اَلشَّمْسِ فَكَرِهْتُ أَنْ أَنْزِلَ فَأُصَلِّيَ وَأَدَعَ اَلْعِيَالَ وَقَدْ أَمَرَنِي أَنْ أَكُونَ مَعَهُمْ فَسِرْتُ ثُمَّ لَحِقَنِي أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ« يَا إِسْمَاعِيلُ هَلْ صَلَّيْتَ اَلْمَغْرِبَ بَعْدُ» فَقُلْتُ لاَ فَنَزَلَ عَنْ دَابَّتِهِ فَأَذَّنَ وَ أَقَامَ وَ صَلَّى اَلْمَغْرِبَ وَ صَلَّيْتُ مَعَهُ وَ كَانَ مِنَ اَلْمَوْضِعِ اَلَّذِي فَارَقْتُهُ فِيهِ إِلَى اَلْمَوْضِعِ اَلَّذِي لَحِقَنِي سِتَّةُ أَمْيَالٍ

Al-Husayn, from al-Qasim ibn Muhammad, from Rifaa‘ah ibn Musa, from Isma’il ibn Jabir, who said: I was with Abu Abdillah (a.s), peace be upon him, until when we reached between the two evening prayers (al-Isha’ayn). Imam (a.s) said: “O Isma‘il, go ahead with the luggage and the family, until I catch up with you.” And that was at the time of the sun’s setting, so I (Isma’il ibn Jabir) disliked dismounting to pray and leaving the family behind, since Imam (a.s) had instructed me to be with them. So I (Isma’il ibn Jabir) continued on, then Abu Abdillah (a.s), peace be upon him, caught up with me and said: “O Isma‘il, have you prayed the Maghrib yet?” I said: “No”. So Imam (a.s) dismounted from his riding animal, gave the call to prayer (adhan), then the commencement (iqamah), and prayed the Maghrib, and I prayed with Him (a.s). And the distance from the place where I had parted from Imam (a.s) to the place where He (a.s) caught up with me was six miles.

مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ عَنْ مَنْصُورٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ صَلاَةِ اَلْمَغْرِبِ وَاَلْعِشَاءِ بِجَمْعٍ فَقَالَ« بِأَذَانٍ وَإِقَامَتَيْنِ لاَ تُصَلِّ بَيْنَهُمَا شَيْئاً هَكَذَا صَلَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ»

Muhammad ibn Ali ibn Mahbub, from Muhammad ibn al-Husayn, from Safwan, from Mansur, from Abu Abdillah (a.s), peace be upon him, who said: I asked Imam al-Sadiq (a.s) about the Maghrib and Isha prayers at Jam‘ (al-Muzdalifah). Imam (a.s) said: “With one adhan and two iqamahs; do not pray anything between them. This is how Messenger of Allah (swt), may Allah (swt) bless him and his family, prayed.”

عَنْهُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:« إِذَا صَلَّيْتَ فِي اَلسَّفَرِ شَيْئاً مِنَ اَلصَّلاَةِ فِي غَيْرِ وَقْتِهَا فَلاَ يَضُرُّكَ»

From him, from Muhammad ibn Isa, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: Imam al-Sadiq (a.s) said: “If you pray anything of the prayer during travel, outside of its time, it does not harm you.”

أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَلَيْهِمَا اَلسَّلاَمُ:« أَنَّهُ كَانَ يُقَصِّرُ اَلصَّلاَةَ حِينَ يَخْرُجُ مِنَ اَلْكُوفَةِ فِي أَوَّلِ صَلاَةٍ تَحْضُرُهُ»

Ahmad ibn Muhammad, from Muhammad ibn Yahya, from Ghiyath ibn Ibrahim, from Imam Ja’far (a.s), from his father (a.s), peace be upon them, who said: Imam al-Sadiq (a.s) said: “He (Imam al-Baqir (a.s)) would shorten the prayer when he departed from Kufah, at the first prayer that became due upon Him (a.s).”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ عَلِيِّ بْنِ مَحْبُوبٍ عَنْ أَحْمَدَ عَنِ اَلْحُسَيْنِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلْمَرْأَةِ كَانَتْ مَعَهُمْ فِي سَفَرٍ وَ كَانَتْ تُصَلِّي اَلْمَغْرِبَ رَكْعَتَيْنِ ذَاهِبَةً وَ جَائِيَةً قَالَ« لَيْسَ عَلَيْهَا قَضَاءٌ»

As for what was narrated by Muhammad ibn Ali ibn Mahbub, from Ahmad, from al-Husayn, from Ibn Abi Umayr, from Muhammad ibn Ishaq ibn Ammar, who said: I asked Abul Hasan (a.s), peace be upon him, about a woman who was with them on a journey, and she used to pray the Maghrib as two units (rak‘ahs), both when going and returning. Imam (a.s) said: “There is no make-up (qadah) upon her.”

فهذا خبر شاذ لا نعمل عليه لانا قد بينا ان المغرب لا يقصر فيها فمن قصر كان عليه الاعادة

This is an anomalous report which we do not act upon, because we have already explained that the Maghrib prayer is not shortened, so whoever shortens it is required to repeat it.