Tahdhīb al-Aḥkām

قال الشيخ رحمه الله:) وكل مسافر في طاعة الله تعالى يجب عليه التقصير في الصلاة والصوم وكذلك كل مسافر في مباح، ولا ينبغي للانسان ان يخرج الى السفر في شهر رمضان إلا لضرورة تدعوه الى ذلك ويكون سفره في ذلك طاعة أو مباحا فاما ماله عنه مندوحة فلا يجوز الخروج فيه(

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Every traveller in obedience to Allah (swt) the Exalted must shorten the prayer and the fast, and likewise every traveller in a permissible matter. A person should not go out to travel in the month of Ramadan except for a necessity that calls him to that, and his travel in that must be obedience or permissible. As for that for which he has an alternative, it is not permissible to go out in it.”

رَوَى مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا دَخَلَ شَهْرُ رَمَضَانَ فَلِلَّهِ فِيهِ شَرْطٌ قَالَ اَللَّهُ تَعَالَى» فَمَنْ شَهِدَ مِنْكُمُ اَلشَّهْرَ فَلْيَصُمْهُ« فَلَيْسَ لِلرَّجُلِ إِذَا دَخَلَ شَهْرُ رَمَضَانَ أَنْ يَخْرُجَ إِلاَّ فِي حَجٍّ أَوْ عُمْرَةٍ أَوْ مَالٍ يَخَافُ تَلَفَهُ أَوْ أَخٍ يَخَافُ هَلاَكَهُ وَ لَيْسَ لَهُ أَنْ يَخْرُجَ فِي إِتْلاَفِ مَالِ أَخِيهِ فَإِذَا مَضَتْ لَيْلَةُ ثَلاَثَةٍ وَ عِشْرِينَ فَلْيَخْرُجْ حَيْثُ شَاءَ«.

Muhammad ibn Ahmad ibn Yahya narrated from Sahl ibn Ziyad, from Ali ibn Asbat, from a man, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “When month of Ramadan enters, then Allah (swt) has a condition in it. Allah (swt), said: ‘So whoever among you witnesses the month, let him fast it.’ (Surah al-Baqarah 2:185) Therefore, when the month of Ramadan enters, a man has no right to go out except for Hajj, or Umrah, or wealth whose destruction he fears, or a brother whose destruction he fears. And he has no right to go out for the destruction of his brother’s wealth. Then when the night of the twenty-third (of the month of Ramadan) has passed, let him go out wherever he wishes.”

ومتى خرج على ما ذكرناه من وجوه السفر وجب عليه الافطار يدل على ذلك قوله تعالى:) فمن شهد منكم الشهر فليصمه ومن كان منكم مريضا أو على سفر فعدة من ايام أخر( فاوجب بظاهر اللفظ الصيام لمن شهد، وفرض بصريحة القضاء على من يكون مريضا أو مسافرا، فلو لا ان الافطار واجب لما وجب عليه عدة من ايام أخر، ويدل على وجوب الافطار ايضا ما رواه:

Whenever he goes out according to what we have mentioned of the forms of travel, breaking the fast becomes obligatory upon him. What indicates that is the saying of Allah (swt), Exalted is He (swt): “So whoever among you witnesses the month, let him fast it, and whoever among you is sick or on a journey, then a number of other days.” (Surah al-Baqarah 2:185) Thus, by the apparent wording, Allah (swt) made fasting obligatory for one who witnesses it, and by its explicit statement Allah (swt) prescribed making it up for one who is sick or travelling. Were breaking the fast not obligatory, a number of other days would not have become obligatory upon him. What also indicates the obligation of breaking the fast is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَلْعَزِيزِ اَلْعَبْدِيِّ عَنْ عُبَيْدِ بْنِ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي قَوْلِهِ عَزَّ وَجَلَّ» فَمَنْ شَهِدَ مِنْكُمُ اَلشَّهْرَ فَلْيَصُمْهُ« قَالَ »مَا أَبْيَنَهَا مَنْ شَهِدَ فَلْيَصُمْهُ وَ مَنْ سَافَرَ فَلاَ يَصُمْهُ«.

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from al-Hasan ibn Mahbub, from Abd al-Aziz al-Abdi, from Ubayd ibn Zurarah, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him, regarding the saying of almighty Allah (swt), Mighty and Majestic: ‘So whoever among you witnesses the month, let him fast it.’ (Surah Al-Baqarah 2:185) Imam (a.s) said: “How clear it is. Whoever witnesses it (the month of Ramadan), let him fast it, and whoever travels, let him not fast it.”

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ:» إِنَّ اَللَّهَ تَصَدَّقَ عَلَى مَرْضَى أُمَّتِي وَمُسَافِرِيهَا بِالتَّقْصِيرِ وَ اَلْإِفْطَارِ أَ يَسُرُّ أَحَدَكُمْ إِذَا تَصَدَّقَ بِصَدَقَةٍ أَنْ تُرَدَّ عَلَيْهِ«.

And from him, from a number of our companions, from Ahmad ibn Muhammad, from Ibn Abi Najran, from some of our companions, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) heard Imam (a.s) saying: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘Indeed, Allah (swt) has given charity to the sick of my community and its travellers through shortening and breaking the fast. Would one of you be pleased, when he gives charity, that it be returned to him?’” – meaning to accept the concession Allah (swt) has provided via shortened prayers and breaking fasts for the sick and the travellers.

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ سَلَمَةَ بْنِ اَلْخَطَّابِ عَنْ سُلَيْمَانَ بْنِ سَمَاعَةَ عَنْ عَلِيِّ بْنِ إِسْمَاعِيلَ عَنْ مُحَمَّدِ بْنِ حَكِيمٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» لَوْ أَنَّ رَجُلاً مَاتَ صَائِماً فِي اَلسَّفَرِ مَا صَلَّيْتُ عَلَيْهِ«.

And from him, from Muhammad ibn Yahya, from Salamah ibn al-Khattab, from Sulayman ibn Samaah, from Ali ibn Ismail, from Muhammad ibn Hakim, who said: I (narrator) heard Abu Abdillah (a.s), peace be upon him, saying: “If a man were to die while fasting during travel, I would not pray over him.” – meaning he rejected the concession of Allah (swt) provided to him and insisted to keep the fast.

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ اَلْحَكَمِ عَنْ عَبْدِ اَلْمَلِكِ بْنِ عُتْبَةَ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ يَحْيَى بْنِ أَبِي اَلْعَلاَءِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلصَّائِمُ فِي شَهْرِ رَمَضَانَ فِي اَلسَّفَرِ كَالْمُفْطِرِ فِي اَلْحَضَرِ« ثُمَّ قَالَ» إِنَّ رَجُلاً أَتَى رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَقَالَ يَا رَسُولَ اَللَّهِ أَصُومُ شَهْرَ رَمَضَانَ فِي اَلسَّفَرِ فَقَالَ» لاَ« فَقَالَ يَا رَسُولَ اَللَّهِ إِنَّهُ عَلَيَّ يَسِيرٌ فَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ» إِنَّ اَللَّهَ تَصَدَّقَ عَلَى مَرْضَى أُمَّتِي وَمُسَافِرِيهَا بِالْإِفْطَارِ فِي شَهْرِ رَمَضَانَ أَيُعْجِبُ أَحَدَكُمْ أَنْ لَوْ تَصَدَّقَ بِصَدَقَةٍ أَنْ تُرَدَّ عَلَيْهِ««.

Ahmad ibn Muhammad ibn Isa, from Ali ibn al-Hakam, from Abd al-Malik ibn Utbah, from Ishaq ibn Ammar, from Yahya ibn Abi al-Ala, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The fasting person in the month of Ramadan while travelling is like the one who breaks the fast while present at home.” Then Imam (a.s) said: “A man came to the Messenger of Allah (swt), and said, ‘O Messenger of Allah (swt), should I fast the month of Ramadan while travelling?’ So the Prophet (saws) said: “No.” The man replied said: “O Messenger of Allah (swt), it is easy for me.” So the Messenger of Allah (swt), may Allah (swt) bless him and his family, said: ‘Indeed, Allah (swt) has given charity (concession) to the sick of my community and its travellers by breaking the fast in the month of Ramadan. Would one of you like that, if he gave charity, it should be returned to him?’”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: »سَمَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ قَوْماً صَامُوا حِينَ أَفْطَرَ وَ قَصَّرَ» عُصَاةً«« فَقَالَ» هُمُ اَلْعُصَاةُ إِلَى يَوْمِ اَلْقِيَامَةِ وَ إِنَّا لَنَعْرِفُ أَبْنَاءَهُمْ وَ أَبْنَاءَ أَبْنَائِهِمْ إِلَى يَوْمِنَا هَذَا«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, from Hammad, from Hariz, from Zurarah: Abu Ja’far Imam al-Baqir (a.s) said: “The Messenger of Allah (swt), may Allah (swt) bless him and his family, named a people who continued to fast even when He (saws) broke the fast and shortened the prayer, He (saws) labelled them as ‘disobedient ones.’” Imam (a.s) said: “They remain known as the disobedient ones until the Day of Resurrection, and indeed we know their sons and the sons of their sons (descendants) up to this day of ours.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ فَيَصُومُ فَقَالَ» لَيْسَ مِنَ اَلْبِرِّ اَلصِّيَامُ فِي اَلسَّفَرِ«.

Al-Husayn ibn Said, from Safwan ibn Yahya, from Abu al-Hasan (a.s), peace be upon him: That Imam (a.s) was asked about ‘a man who travels in the month of Ramadan and fasts.’ Imam (a.s) said: “Fasting during travel is not from righteousness.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ بَعْضِ أَصْحَابِنَا رَفَعَهُ إِلَى أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» مَنْ صَلَّى فِي سَفَرِهِ أَرْبَعَ رَكَعَاتٍ فَأَنَا إِلَى اَللَّهِ مِنْهُ بَرِيءٌ«.

Muhammad ibn Ahmad ibn Yahya, from some of our companions, who raised it to Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “Whoever prays four rakahs during his travel, then I am free of him before Allah (swt).” – meaning does not shorten his prayer.

قال الشيخ رحمه الله:) ومن كان سفره اكثر من حضره فعليه الاتمام في الصلاة والصوم(. يدل على ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever’s travel is more than his residence, then upon him is completion in the prayer and the fast.” What indicates that is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ مُحَمَّدِ بْنِ إِسْمَاعِيلَ عَنِ اَلْفَضْلِ بْنِ شَاذَانَ جَمِيعاً عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ هِشَامِ بْنِ اَلْحَكَمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلْمُكَارِي وَ اَلْجَمَّالُ اَلَّذِي يَخْتَلِفُ وَ لَيْسَ لَهُ مُقَامٌ يُتِمُّ اَلصَّلاَةَ وَ يَصُومُ شَهْرَ رَمَضَانَ«.

Muhammad ibn Yaqub, from Ali ibn Ibrahim, from his father, and Muhammad ibn Ismail, from al-Fadl ibn Shadhan, all together from Ibn Abi Umayr, from Hisham ibn al-Hakam, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The hire-carrier (al-mukari) and the camel-driver (al-jammal), who goes back and forth and has no place of residence, thus he completes the prayer and fasts the month of Ramadan.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْمَاعِيلَ بْنِ أَبِي زِيَادٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ عَنْ عَلِيٍّ عَلَيْهِ اَلسَّلاَمُ قَالَ:» سَبْعَةٌ لاَ يُقَصِّرُونَ اَلصَّلاَةَ اَلْأَمِيرُ اَلَّذِي يَدُورُ فِي إِمَارَتِهِ وَاَلْجَبَّاءُ اَلَّذِي يَدُورُ فِي جِبَايَتِهِ وَاَلتَّاجِرُ اَلَّذِي يَدُورُ فِي تِجَارَتِهِ مِنْ سُوقٍ إِلَى سُوقٍ وَاَلْبَدَوِيُّ اَلَّذِي يَطْلُبُ مَوَاضِعَ اَلْقَطْرِ وَمَنْبِتَ اَلشَّجَرِ وَاَلرَّاعِي وَاَلْمُحَارِبُ اَلَّذِي يَخْرُجُ لِقَطْعِ اَلسَّبِيلِ وَ اَلَّذِي يَطْلُبُ اَلصَّيْدَ يُرِيدُ بِهِ لَهْوَ اَلدُّنْيَا«.

Ali ibn al-Hasan ibn Faddal, from Amr ibn Uthman, from Abdullah ibn al-Mughirah, from Ismail ibn Abi Ziyad, from Abu Abdillah (a.s), peace be upon him, from his father (a.s), peace be upon him, from Imam Ali (a.s), peace be upon him, who said: Imam Ali (a.s) said: “Seven do not shorten the prayer: The commander who travels around within his command, The tax-collector (al-jabba) who travels around in his collection, The merchant who travels around in his trade from market to market, The Bedouin who seeks the places of rain and the growth of trees, The shepherd, The warrior who goes out to cut off the road, And the one who seeks hunting, intending by it the amusement of this world.”

وعنه عن سندى بن الربيع قال: في المكاري والجمال الذي يختلف ليس له مقام يتم الصلاة ويصوم في شهر رمضان

And from Sindi ibn al-Rabi, Imam al-Sadiq (a.s) said: “Concerning the carrier for hire (al-mukari) and the camel driver (al-jammal) who goes back and forth and has no place of stay (residence). Thus, he completes the prayer and fasts in the month of Ramadan.”

فَأَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَبْدِ اَللَّهِ بْنِ اَلْمُغِيرَةِ عَنْ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلْمُكَارِينَ اَلَّذِينَ يُكْرُونَ اَلدَّوَابَّ فَقُلْتُ يَخْتَلِفُونَ كُلَّ أَيَّامٍ كُلَّمَا جَاءَهُمْ شَيْءٌ اِخْتَلَفُوا فَقَالَ» عَلَيْهِمُ اَلتَّقْصِيرُ إِذَا مَا سَافَرُوا«.

As for what Sa’ad ibn Abdullah narrated from Abu Jafar, from his father, from Abdullah ibn al-Mughirah, from Ishaq ibn Ammar, from Abu Ibrahim (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the hire-carriers (al-mukarin) who hire out riding animals’, And I (narrator) asked: “They go back and forth every few days; whenever something comes to them, they go back and forth.” Imam (a.s) said: “Upon them is shortening whenever they travel.”

عَنْهُ عَنْ أَبِي جَعْفَرٍ 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 فَلْيُقَصِّرُوا«.

From him, from Abu Jafar, from al-Husayn, from Fadalah, 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 hire-carriers (al-mukarin) who go back and forth.’ Imam (a.s) said: “If they hasten the journey seriously, then let them shorten.”

فالمراد بهذين الخبرين انه إذا كان مقام هؤلاء المكاريين في البلد اكثر من عشرة ايام يجب عليهم التقصير كما يجب على المقيمين، وإذا كان مقامهم دون ذلك فالتمام يلزمهم حسب ما قدمناه، يدل على ذلك المعنى ما رواه:

What is intended by these two reports is that if the stay of these carriers for hire (al-mukariyin) in the town is more than ten days, shortening becomes obligatory upon them, just as it is obligatory upon the residents. And if their stay is less than that, then completion is required of them, according to what we have previously stated. What indicates this meaning is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَبِي إِسْحَاقَ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ إِسْمَاعِيلَ بْنِ مَرَّارٍ عَنْ يُونُسَ بْنِ عَبْدِ اَلرَّحْمَنِ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ حَدِّ اَلْمُكَارِي اَلَّذِي يَصُومُ وَ يُتِمُّ قَالَ» أَيُّمَا مُكَارٍ أَقَامَ فِي مَنْزِلِهِ أَوْ فِي اَلْبَلَدِ اَلَّذِي يَدْخُلُهُ أَقَلَّ مِنْ مُقَامِ عَشَرَةِ أَيَّامٍ وَجَبَ عَلَيْهِ اَلصِّيَامُ وَ اَلتَّمَامُ أَبَداً وَ إِنْ كَانَ مُقَامُهُ فِي مَنْزِلِهِ أَوْ فِي اَلْبَلَدِ اَلَّذِي يَدْخُلُهُ أَكْثَرَ مِنْ عَشَرَةِ أَيَّامٍ فَعَلَيْهِ اَلتَّقْصِيرُ وَ اَلْإِفْطَارُ«.

Muhammad ibn Ahmad ibn Yahya, from Abu Ishaq Ibrahim ibn Hashim, from Ismail ibn Marrar, from Yunus ibn Abd al-Rahman, from some of his men, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘the limit of the hire-carrier (al-mukari) who fasts and completes the prayer.’ Imam (a.s) said: “Whichever hire-carrier (mukari) stays in his house, or in the town which he enters, for less than a stay of ten days, fasting and completion are always obligatory upon him. But if his stay in his house, or in the town which he enters, is more than ten days, then upon him are shortening and breaking the fast.”

قال الشيخ رحمه الله:) ومن كان سفره معصية لله تعالى أو صيد لهو أو بطر أو كان تابعا لسلطان جائر فعليه التمام(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever’s travel is disobedience to Allah (swt) the Exalted, or hunting for amusement, or insolence, or he is a follower of an unjust ruler, then upon him is completion.”

يَدُلُّ عَلَى ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنِ اِبْنِ مَحْبُوبٍ عَنْ أَبِي أَيُّوبَ عَنْ عَمَّارِ بْنِ مَرْوَانَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ سَمِعْتُهُ يَقُولُ:» مَنْ سَافَرَ قَصَّرَ وَ أَفْطَرَ إِلاَّ أَنْ يَكُونَ رَجُلاً سَفَرُهُ فِي اَلصَّيْدِ أَوْ فِي مَعْصِيَةِ اَللَّهِ تَعَالَى أَوْ رَسُولاً لِمَنْ يَعْصِي اَللَّهَ أَوْ فِي طَلَبِ شَحْنَاءَ أَوْ سِعَايَةِ ضَرَرٍ عَلَى قَوْمٍ مِنَ اَلْمُسْلِمِينَ«.

Indicating that is what Muhammad ibn Yaqub narrated from a number of our companions, from Sahl ibn Ziyad, from Ibn Mahbub, from Abu Ayyub, from Ammar ibn Marwan, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) heard Imam (a.s) saying: “Whoever travels shortens and breaks the fast, unless he is a man whose travel is for hunting (for amusement), or in disobedience to Allah (swt), the Exalted, or a messenger for one who disobeys Allah (swt), or in pursuit of enmity, or an effort to cause harm against a group of the Muslims.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنِ اَلْعَبَّاسِ بْنِ عَامِرٍ وَ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ حَكِيمٍ جَمِيعاً عَنْ أَبَانِ بْنِ عُثْمَانَ اَلْأَحْمَرِ عَنْ زُرَارَةَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَمَّنْ يَخْرُجُ مِنْ أَهْلِهِ بِالصُّقُورَةِ وَاَلْكِلاَبِ يَتَنَزَّهُ اَللَّيْلَتَيْنِ وَ اَلثَّلاَثَ هَلْ يُقَصِّرُ مِنْ صَلاَتِهِ أَوْ لاَ فَقَالَ» لاَ يُقَصِّرُ إِنَّمَا خَرَجَ فِي لَهْوٍ«.

Ali ibn al-Hasan ibn Faddal, from al-Abbas ibn Amir and Jafar ibn Muhammad ibn Hakim, all together from Aban ibn Uthman al-Ahmar, from Zurarah, who said: I (narrator) asked Abu Ja’far (a.s), peace be upon him, about ‘one who goes out from his family (home) with falcons (al-suqurah) and dogs, amusing himself for two or three nights. Does he shorten his prayer or not?’ Imam (a.s) said: “He does not shorten. He only went out for amusement.”

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ أَحْمَدَ بْنِ هِلاَلٍ عَنْ أَبِي سَعِيدٍ اَلْخُرَاسَانِيِّ قَالَ: دَخَلَ رَجُلاَنِ عَلَى أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ بِخُرَاسَانَ فَسَأَلاَهُ عَنِ اَلتَّقْصِيرِ فَقَالَ لِأَحَدِهِمَا» وَجَبَ عَلَيْكَ اَلتَّقْصِيرُ لِأَنَّكَ قَصَدْتَنِي« وَ قَالَ لِلْآخَرِ» وَجَبَ عَلَيْكَ اَلتَّمَامُ لِأَنَّكَ قَصَدْتَ اَلسُّلْطَانَ«.

Muhammad ibn al-Hasan al-Saffar, from al-Hasan ibn Ali, from Ahmad ibn Hilal, from Abu Saeed al-Khurasani, who said: Two men entered upon Abu al-Hasan al-Ridha (a.s), peace be upon him, in Khurasan, and they asked Imam (a.s) about ‘shortening the prayer.’ Imam (a.s) said to one of them: “Shortening (the prayer) has become obligatory upon you because you intended to come to me (the rightful Imam (a.s)),” And Imam (a.s) said to the other: “Completing the prayer has become obligatory upon you because you intended to go to the ruler (other than the Imam (a.s)).”

قال الشيخ رحمه الله) ومن اتم في السفر كان كمن قصر في الحضر ووجب عليه الاعادة إلا ان يفعل ذلك بجهالة(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “Whoever completes while travelling is like one who shortens while residing, and repeating it becomes obligatory upon him, unless he does that out of ignorance.”

يَدُلُّ عَلَى ذَلِكَ مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادٍ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قُلْتُ لَهُ رَجُلٌ صَامَ فِي اَلسَّفَرِ قَالَ» إِنْ كَانَ بَلَغَهُ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ نَهَى عَنْ ذَلِكَ فَعَلَيْهِ اَلْقَضَاءُ وَ إِنْ لَمْ يَكُنْ بَلَغَهُ فَلاَ شَيْءَ عَلَيْهِ«.

What indicates that is what Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad, from al-Halabi, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) said to Imam (a.s): “A man fasted while travelling.” Imam (a.s) said: “If it had reached him that the Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, forbade that, then he must make it up. And if it had not reached him, then there is nothing upon him.”

الحسين بن سعيد عن ابن ابي عمير عن حماد عن ابن ابي شعبة قال: قلت لابي عبد الله عليه السلام رجل صام في السفر فقال: إن كان بلغه أن رسول الله صلى الله عليه وآله نهى عن ذلك فعليه القضاء، وان لم يكن بلغه فلا شئ عليه

Al-Husayn ibn Sa’id, from Ibn Abi Umayr, from Hammad, from Ibn Abi Shu’bah, said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A man fasted while travelling.” Imam (a.s) said: “If it had reached him that the Messenger of Allah (swt), may Allah (swt) bless him and his family, forbade that, then upon him is making it up; And if it had not reached him, then there is nothing upon him.”

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ صَفْوَانَ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ قَالَ سَمِعْتُهُ يَقُولُ:» إِذَا صَامَ اَلرَّجُلُ رَمَضَانَ فِي اَلسَّفَرِ لَمْ يُجْزِهِ وَ عَلَيْهِ اَلْإِعَادَةُ«.

Muhammad ibn Ahmad ibn Yahya, from Ayyub ibn Nuh, from Safwan, from Muawiyah ibn Ammar, who said: I (narrator) heard Imam (a.s) saying, “If a man fasts (month of) Ramadan while travelling, it does not suffice him, and he must repeat it.”

سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَلْجَبَّارِ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ حَمَّادِ بْنِ عِيسَى عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي عَبْدِ اَللَّهِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ صَامَ شَهْرَ رَمَضَانَ فِي اَلسَّفَرِ فَقَالَ» إِنْ كَانَ لَمْ يَبْلُغْهُ أَنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ نَهَى عَنْ ذَلِكَ فَلَيْسَ عَلَيْهِ اَلْقَضَاءُ وَ قَدْ أَجْزَأَ عَنْهُ اَلصَّوْمُ«.

Sa’ad ibn Abdullah, from Muhammad ibn Abd al-Jabbar, from Abd al-Rahman ibn Abi Najran, from Hammad ibn Isa, from Abd al-Rahman ibn Abi Abdullah, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who fasted the month of Ramadan while travelling.’ Imam (a.s) said: “If it had not reached him that the Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, forbade that, then he does not have to make it up, and the fast has sufficed for him.”

قال الشيخ رحمه الله:) وحد السفر الذي يجب فيه التقصير بريدان وهما اربعة وعشرون ميلا(.

The Shaykh (Al-Mufid), may Allah (swt) have mercy on him, said: “The limit of travel in which shortening becomes obligatory is two postal stages (baridan) equal approximately 24 miles (or about 38.6 kilometres).”

يَدُلُّ عَلَى ذَلِكَ مَا رَوَاهُ اَلْحَسَنُ بْنُ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنْ عِيصِ بْنِ اَلْقَاسِمِ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» فِي اَلتَّقْصِيرِ حَدُّهُ أَرْبَعَةٌ وَ عِشْرُونَ مِيلاً«.

What indicates that is what al-Hasan ibn Ali ibn Faddal narrated from Abd al-Rahman ibn Abi Najran, from Safwan ibn Yahya, from Is ibn al-Qasim, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “Regarding shortening (the prayer), its limit is twenty-four miles.”

وَ عَنْهُ عَنْ مُحَمَّدٍ وَ أَحْمَدَ اِبْنَيِ اَلْحَسَنِ أَخَوَيْهِ عَنْ أَبِيهِمَا عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ بَعْضِ أَصْحَابِنَا عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَخْرُجُ مِنْ مَنْزِلِهِ يُرِيدُ مَنْزِلاً لَهُ آخَرَ أَوْ ضَيْعَةً لَهُ أُخْرَى قَالَ» إِنْ كَانَ بَيْنَهُ وَ بَيْنَ مَنْزِلِهِ أَوْ ضَيْعَتِهِ اَلَّتِي يَؤُمُّ بَرِيدَانِ قَصَّرَ وَ إِنْ كَانَ دُونَ ذَلِكَ أَتَمَّ«.

And from him, from Muhammad and Ahmad, the two sons of al-Hasan, his two brothers, from their father, from Abdullah ibn Bukayr, from some of our companions, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who leaves his house intending another house of his, or another estate of his.’ Imam (a.s) said: “If between him and his house, or his estate which he is heading toward, there are two barids, he shortens, and if it is less than that, he completes.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ وَ عَنْ هَارُونَ بْنِ مُسْلِمٍ جَمِيعاً عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ اَلْحَجَّاجِ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ: سَأَلْتُهُ عَنِ اَلتَّقْصِيرِ فِي اَلصَّلاَةِ فَقُلْتُ لَهُ إِنَّ لِي ضَيْعَةً قَرِيبَةً مِنَ اَلْكُوفَةِ وَ هِيَ بِمَنْزِلَةِ اَلْقَادِسِيَّةِ مِنَ اَلْكُوفَةِ فَرُبَّمَا عَرَضَتْ لِيَ اَلْحَاجَةُ أَنْتَفِعُ بِهَا أَوْ يَضُرُّنِي اَلْقُعُودُ عَنْهَا فِي رَمَضَانَ فَأَكْرَهُ اَلْخُرُوجَ إِلَيْهَا لِأَنِّي لاَ أَدْرِي أَصُومُ أَوْ أُفْطِرُ فَقَالَ لِي» فَاخْرُجْ وَ أَتِمَّ اَلصَّلاَةَ وَ صُمْ فَإِنِّي قَدْ رَأَيْتُ اَلْقَادِسِيَّةَ« فَقُلْتُ لَهُ فِي كَمْ أَدْنَى مَا تُقْصَرُ فِيهِ اَلصَّلاَةُ قَالَ» جَرَتِ اَلسُّنَّةُ بِبَيَاضِ يَوْمٍ« فَقُلْتُ لَهُ إِنَّ بَيَاضَ يَوْمٍ يَخْتَلِفُ فَيَسِيرُ اَلرَّجُلُ خَمْسَةَ عَشَرَ فَرْسَخاً فِي يَوْمٍ وَ يَسِيرُ اَلْآخَرُ أَرْبَعَةَ فَرَاسِخَ وَ خَمْسَةَ فَرَاسِخَ فِي يَوْمٍ فَقَالَ» إِنَّهُ لَيْسَ إِلَى ذَلِكَ يُنْظَرُ أَمَا رَأَيْتَ سَيْرَ هَذِهِ اَلْأَمْيَالِ بَيْنَ مَكَّةَ وَاَلْمَدِينَةِ« ثُمَّ أَوْمَى بِيَدِهِ أَرْبَعَةً وَعِشْرِينَ مِيلاً تَكُونُ ثَمَانِيَةَ فَرَاسِخَ.

And from him, from Muhammad ibn Abdullah, and from Harun ibn Muslim, all from Muhammad ibn Abi Umayr, from Abd al-Rahman ibn al-Hajjaj, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘shortening the prayer.’ I (narrator) said: “I have an estate near al-Kufah, and it is in the position of al-Qadisiyyah in relation to al-Kufah. Sometimes a need arises for me by which I benefit from it, or staying away from it harms me, during (month of) Ramadan. So I dislike going out to it as I do not know whether I should fast or break the fast.” Imam (a.s) said: “So go out, complete prayer, and fast, for I have seen al-Qadisiyyah.” So I (narrator) asked: “In what is the least distance in which the prayer is shortened?” Imam (a.s) said: “The Sunnah has proceeded with the whiteness of a day.” So I (narrator) said to him: “The whiteness of a day differs, for a man may travel fifteen farsakhs in a day, and another may travel four farsakhs and five farsakhs in a day.” Imam (a.s) said: “It is not to that which consideration is given. Have you not seen the course of these miles between Makkah and al-Madinah?” Then Imam (a.s) gestured with his hand, “Twenty-four miles, which is eight farsakhs.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْحَسَنِ عَنْ زُرْعَةَ عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلْمُسَافِرِ فِي كَمْ يَقْصُرُ اَلصَّلاَةَ فَقَالَ» فِي مَسِيرَةِ يَوْمٍ وَ هِيَ ثَمَانِيَةُ فَرَاسِخَ وَ مَنْ سَافَرَ فَقَصَرَ اَلصَّلاَةَ أَفْطَرَ إِلاَّ أَنْ يَكُونَ رَجُلاً مُشَيِّعاً أَوْ يَخْرُجَ إِلَى صَيْدٍ أَوْ إِلَى قَرْيَةٍ لَهُ فَتَكُونَ مَسِيرَةَ يَوْمٍ لاَ يَبِيتُ إِلَى أَهْلِهِ لاَ يَقْصُرُ وَ لاَ يُفْطِرُ«.

Al-Husayn ibn Said, from al-Hasan, from Zurah, from Samaah, who said: I (narrator) asked Imam (a.s) about ‘the traveller, at what distance does he shorten the prayer?’ Imam (a.s) said: “At the journey of a day, and it is eight farsakhs (24 miles). Whoever travels and shortens the prayer breaks the fast, unless he is a man accompanying someone, or he goes out for hunting, or to a village of his, and it is the journey of a day, but he does not stay overnight away from his family; he does not shorten and he does not break the fast.”

وَ عَنْهُ عَنِ اَلنَّضْرِ عَنْ عَاصِمِ بْنِ حُمَيْدٍ عَنْ أَبِي بَصِيرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِي كَمْ يَقْصُرُ اَلرَّجُلُ فَقَالَ» فِي بَيَاضِ يَوْمٍ أَوْ بَرِيدَيْنِ« قَالَ» فَإِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ خَرَجَ إِلَى ذِي خُشُبٍ فَقَصَرَ« فَقُلْتُ فَكَمْ ذِي خُشُبٍ فَقَالَ» بَرِيدَانِ«.

And from him, from al-Nadr, from Asim ibn Humayd, from Abu Basir, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “At what distance does a man shorten (the prayers)?” Imam (a.s) said: “At the whiteness of a day, or two barids.” – meaning two postal stages (baridan) equal approximately 24 miles. Imam (a.s) said: “For the Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, went out to Dhu Khushub and shortened (the prayers).” So I (narrator) asked: “How far is Dhu Khushub?” Imam (a.s) said: “Two barids.”

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ حَكَمٍ عَنْ عَبْدِ اَللَّهِ بْنِ يَحْيَى اَلْكَاهِلِيِّ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ: فِي اَلتَّقْصِيرِ فِي اَلصَّلاَةِ فَقَالَ» بَرِيدٌ فِي بَرِيدٍ أَرْبَعَةٌ وَ عِشْرُونَ مِيلاً« ثُمَّ قَالَ» إِنَّ أَبِي كَانَ يَقُولُ» إِنَّ اَلتَّقْصِيرَ لَمْ يُوضَعْ عَلَى اَلْبَغْلَةِ اَلسَّفْوَاءِ أَوِ اَلدَّابَّةِ اَلنَّاجِيَةِ وَ إِنَّمَا وُضِعَ عَلَى سَيْرِ اَلْقِطَارِ««.

Ahmad ibn Muhammad ibn Isa, from Ali ibn Hakam, from Abdullah ibn Yahya al-Kahili, who said: I (narrator) heard Abu Abdillah (a.s), saying regarding shortening the prayer. Imam (a.s) said: “A barid by a barid is twenty-four miles.” Then Imam (a.s) said: “Indeed, my father (a.s) used to say, ‘Shortening was not set according to the swift mule (al-baghlah al-safwa) or the fast mount (al-dabbah al-najiyah), but rather it was set according to the travelling pace of the caravan (al-qitar).’”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلتَّقْصِيرُ فِي بَرِيدٍ وَاَلْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ«.

As for what Muhammad ibn Yaqub narrated from 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 (a.s) said: “Shortening (the prayer) is in one barid, and one barid is four farsakhs.”

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

And from him, from Ali, from his father, from Ibn Abi Umayr, from Abu Ayyub, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him, “What is the least distance in which the traveller shortens (the prayer)?” Imam (a.s) said: “One barid.”

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ حَمَّادٍ عَنْ زَيْدٍ اَلشَّحَّامِ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» يَقْصُرُ اَلرَّجُلُ فِي مَسِيرَةِ اِثْنَيْ عَشَرَ مِيلاً«.

Al-Husayn ibn Said, from Fadalah, from Hammad, from Zayd al-Shahham, who said: I heard Abu Abdillah (a.s), peace be upon him, saying, “A man shortens (the prayer) at the journey of twelve miles (four farsakhs).”

وَ عَنْهُ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ:» اَلتَّقْصِيرُ فِي بَرِيدٍ وَ اَلْبَرِيدُ أَرْبَعَةُ فَرَاسِخَ«.

And from him, from Ibn Abi Umayr, from Jamil ibn Darraj, from Zurarah, from Abu Ja’far (a.s), peace be upon him, who said: Imam (a.s) said: “Shortening (the prayer) is in one barid, and one barid is four farsakhs.”

فهذه الاخبار المراد بها إذا كان المسافر يريد الرجوع في يومه ذلك يجب على التقصير في اربعة فراسخ أو اثنى عشر ميلا ،والذي يدل على ما ذكرناه ما وراه:

These reports are intended to apply when the traveller intends to return on that same day. Shortening (the prayer) becomes obligatory at four farsakhs, or twelve miles. What indicates what we have mentioned is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ فَضَالَةَ عَنْ مُعَاوِيَةَ بْنِ وَهْبٍ قَالَ: قُلْتُ أَدْنَى مَا يَقْصُرُ فِيهِ اَلْمُسَافِرُ اَلصَّلاَةَ قَالَ» بَرِيدٌ ذَاهِباً وَ بَرِيدٌ جَائِياً«.

Al-Husayn ibn Said, from Fadalah, from Muawiyah ibn Wahb, who said: I (narrator) said: “What is the least distance in which the traveller shortens the prayer?” He said: “One barid going and one barid coming.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ اَلْحَسَنِ بْنِ رِبَاطٍ عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلتَّقْصِيرِ قَالَ» فِي بَرِيدٍ« قَالَ قُلْتُ بَرِيدٌ قَالَ» إِنَّهُ إِذَا ذَهَبَ بَرِيداً وَ رَجَعَ بَرِيداً شَغَلَ يَوْمَهُ«.

Ali ibn al-Hasan ibn Faddal, from Ahmad ibn al-Hasan, from his father, from Ali ibn al-Hasan ibn Ribat, from al-Ala, from Muhammad ibn Muslim, from Abu Ja’far (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘shortening (the prayer).’ Imam (a.s) said: “In one barid.” He (narrator) said: “I asked, ‘One barid?’” Imam (a.s) said: “Indeed, when he goes one barid and returns one barid, it occupies his day.”

فَأَمَّا مَا رَوَاهُ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَبْدِ اَللَّهِ بْنِ أَبِي خَلَفٍ عَنْ يَحْيَى بْنِ هَاشِمٍ عَنْ أَبِي هَارُونَ اَلْعَبْدِيِّ عَنْ أَبِي سَعِيدٍ اَلْخُدْرِيِّ قَالَ: كَانَ اَلنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ إِذَا سَافَرَ فَرْسَخاً قَصَّرَ اَلصَّلاَةَ.

As for what Ahmad ibn Muhammad ibn Isa narrated from Abdullah ibn Abi Khalaf, from Yahya ibn Hashim, from Abu Harun al-Abdi, from Abu Saeed al-Khudri: (Abu Saeed al-Khudri) said: “When the Prophet (saws), Allah’s (swt) blessings be upon him and his family, travelled one farsakh, He (saws) would shorten the prayer.”

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ عَمْرِو بْنِ سَعِيدٍ قَالَ كَتَبَ إِلَيْهِ جَعْفَرُ بْنُ أَحْمَدَ: يَسْأَلُهُ عَنِ اَلسَّفَرِ وَ فِي كَمِ اَلتَّقْصِيرُ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ بِخَطِّهِ وَ أَنَا أَعْرِفُهُ قَالَ» كَانَ أَمِيرُ اَلْمُؤْمِنِينَ عَلَيْهِ اَلسَّلاَمُ إِذَا سَافَرَ وَ خَرَجَ فِي سَفَرٍ قَصَّرَ فِي فَرْسَخٍ« ثُمَّ أَعَادَ مِنْ قَابِلٍ اَلْمَسْأَلَةَ إِلَيْهِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ إِلَيْهِ» فِي عَشَرَةِ أَيَّامٍ«.

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, from Amr ibn Said, who said: Jafar ibn Ahmad wrote to him, asking him about ‘travel and at what distance shortening (of prayers) is required.’ So the Imam (a.s), peace be upon him, wrote in his own handwriting, and I recognized it. He said: “The Commander of the Faithful (a.s), peace be upon him, when he travelled and went out on a journey, would shorten at one farsakh.” Then in the following year, he repeated the question to him, so the Imam (a.s), peace be upon him, wrote to him: “In ten days.”

المراد بهذين الخبرين في قوله عليه السلام: قصر في فرسخ وما جرى مجراهما من الاخبار هو أن المسافة إذا كانت على الحد الذي يجب فيه التقصير فصاعدا فسار المسافر يوما أو اكثر منه، فان سار بعد ذلك فرسخا أو فرسخين يجب عليه التقصير لان مدى السفر قد حصل على حد يجب فيه التقصير، وليس الاعتبار بما يسير الا نسان، بل الاعتبار بالمسافة المقصودة وان لم يسرها الانسان في دفعة واحدة أو يوم واحد وليس ينافي هذا التأويل ما رواه:

What is intended by these two reports, and by similar reports in which the Imam (a.s), peace be upon him, says that “he shortened at one farsakh,” is the following: When the intended journey has reached the distance at which shortening becomes obligatory, or exceeds it, and the traveller has already travelled for a day or more, then if he thereafter travels another farsakh or two farsakhs, shortening becomes obligatory upon him. This is because the overall extent of his journey has reached the required limit for shortening. The consideration is not merely the amount that the person travels at one time. Rather, consideration is given to the intended distance of the journey, even if he does not travel all of it in one stretch or in a single day. This interpretation is not contradicted by what he narrated (in the following hadith):

مُحَمَّدُ بْنُ أَحْمَدَ بْنِ يَحْيَى عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارِ بْنِ مُوسَى عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَخْرُجُ فِي حَاجَةٍ فَيَسِيرُ خَمْسَةَ فَرَاسِخَ أَوْ سِتَّةَ فَرَاسِخَ فَيَأْتِي قَرْيَةً فَيَنْزِلُ فِيهَا ثُمَّ يَخْرُجُ مِنْهَا فَيَسِيرُ خَمْسَةَ فَرَاسِخَ أُخْرَى وَ سِتَّةً لاَ يَجُوزُ ذَلِكَ ثُمَّ يَنْزِلُ فِي ذَلِكَ اَلْمَوْضِعِ قَالَ» لاَ يَكُونُ مُسَافِراً حَتَّى يَسِيرَ مِنْ مَنْزِلِهِ أَوْ قَرْيَتِهِ ثَمَانِيَةَ فَرَاسِخَ فَلْيُتِمَّ اَلصَّلاَةَ«.

Muhammad ibn Ahmad ibn Yahya, from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Said, from Musaddiq ibn Sadaqah, from Ammar ibn Musa, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who goes out for a need and travels five farsakhs or six farsakhs, then comes to a village and stops in it. Then, he leaves from it and travels another five farsakhs and six; that is not permissible, then he stops in that place.’ Imam (a.s) said: “He is not a traveller until he travels from his house or his village eight farsakhs, so let him complete the prayer.”

لان هذه الرواية مقصورة على من خرج من بيته من غير نية السفر فتمادى به السير الى ان صار مسافرا من غير نية لزمه التمام وان بلغت المسافة الى ما لو قصدها لوجب عليه فيها التقصير، وانما لزمه التمام لانه لم يقصد سفرا مقدار ما يجب عليه فيه التقصير، والذي يعضد هذا التأويل ما رواه:

Because this narration is restricted to one who left his house without the intention of travel, then the travelling continued with him until he became a traveller without intention; it became binding upon him to perform fully (the prayers), even if the distance reached that which, had he intended it, shortening (the prayers) would have been obligatory upon him therein. It only became binding upon him to perform fully because he had not intended a journey of the amount in which shortening becomes obligatory upon him. And what supports this interpretation is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ رَجُلٍ عَنْ صَفْوَانَ قَالَ: سَأَلْتُ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنْ رَجُلٍ خَرَجَ مِنْ بَغْدَادَ يُرِيدُ أَنْ يَلْحَقَ رَجُلاً عَلَى رَأْسِ مِيلٍ فَلَمْ يَزَلْ يَتْبَعُهُ حَتَّى بَلَغَ اَلنَّهْرَوَانَ وَ هِيَ أَرْبَعَةُ فَرَاسِخَ مِنْ بَغْدَادَ أَ يُفْطِرُ إِذَا أَرَادَ اَلرُّجُوعَ وَ يُقَصِّرُ فَقَالَ» لاَ يُقَصِّرُ وَ لاَ يُفْطِرُ لِأَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ وَ لَيْسَ يُرِيدُ اَلسَّفَرَ ثَمَانِيَةَ فَرَاسِخَ وَ إِنَّمَا خَرَجَ يُرِيدُ أَنْ يَلْحَقَ صَاحِبَهُ فِي بَعْضِ اَلطَّرِيقِ فَتَمَادَى بِهِ اَلسَّيْرُ إِلَى اَلْمَوْضِعِ اَلَّذِي بَلَغَهُ وَ لَوْ أَنَّهُ خَرَجَ مِنْ مَنْزِلِهِ يُرِيدُ اَلنَّهْرَوَانَ ذَاهِباً وَ جَائِياً لَكَانَ عَلَيْهِ أَنْ يَنْوِيَ مِنَ اَللَّيْلِ سَفَراً وَ اَلْإِفْطَارَ فَإِنْ هُوَ أَصْبَحَ وَ لَمْ يَنْوِ اَلسَّفَرَ فَبَدَا لَهُ مِنْ بَعْدِ أَنْ أَصْبَحَ فِي اَلسَّفَرِ قَصَّرَ وَ لَمْ يُفْطِرْ يَوْمَهُ ذَلِكَ«.

Muhammad ibn al-Hasan al-Saffar, from Ibrahim ibn Hashim, from a man, from Safwan, who said: I (narrator) asked Imam al-Ridha (a.s), peace be upon him, about ‘a man who left Baghdad intending to catch up with a man at the head of a mile, and he continued following him until he reached al-Nahrawan, and it is four farsakhs from Baghdad. Should he break the fast when he intends to return, and should he shorten (the prayer)?’ Imam (a.s) said: “He does not shorten (the prayer) and he does not break the fast, because he left his house while not intending to travel eight farsakhs. Rather, he left intending to catch up with his companion on part of the road, then the journey extended with him to the place that he reached. And if he had left his house intending al-Nahrawan, going and coming, then it would have been upon him to intend travel from the night, and to break the fast. But if he entered the morning and had not intended travel, then after he entered the morning travel occurred to him, he shortens and does not break his fast on that day.”

وَ اَلَّذِي رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ سَعِيدٍ اَلْمَدَائِنِيِّ عَنْ مُصَدِّقِ بْنِ صَدَقَةَ عَنْ عَمَّارٍ اَلسَّابَاطِيِّ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَخْرُجُ فِي حَاجَةٍ لَهُ وَ هُوَ لاَ يُرِيدُ اَلسَّفَرَ فَيَمْضِي فِي ذَلِكَ وَيَتَمَادَى بِهِ اَلْمُضِيُّ حَتَّى يَمْضِيَ بِهِ ثَمَانِيَةَ فَرَاسِخَ كَيْفَ يَصْنَعُ فِي صَلاَتِهِ قَالَ» يُقَصِّرُ وَ لاَ يُتِمُّ اَلصَّلاَةَ حَتَّى يَرْجِعَ إِلَى مَنْزِلِهِ«.

And that which Sa’ad ibn Abdullah narrated from Ahmad ibn al-Hasan ibn Ali ibn Faddal, from Amr ibn Said al-Madaini, from Musaddiq ibn Sadaqah, from Ammar al-Sabati, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who goes out for a need of his while he does not intend travel, then he proceeds in that and the proceeding extends with him until he proceeds eight farsakhs. What should he do regarding his prayer?’ Imam (a.s) said: “He shortens (the prayer) and does not complete the prayer until he returns to his house.”

فالوجه فيه انه يجب عليه التقصير بعد قطعه ثمانية فراسخ الى ان يرجع الى منزله لانه قد صار مسافرا وان لم يكن قصد من أوله ذلك والرواية الاولة انما تضمنت وجوب التمام في مدة مضيه القدر المذكور وليستا متنافيتين على هذا الوجه. فان خرج الا نسان مسافرا وسافر فرسخين وقصر ثم رجع عن نيته فان كان قد قصر في الصلاة اعاد الصلاة، يدل على ذلك ما رواه:

Thus, its interpretation is that shortening becomes obligatory upon him after he has travelled eight farsakhs, and this continues until he returns to his home. This is because he has now become a traveller, even though he did not intend that distance from the beginning. The first narration only establishes the obligation of praying in full during the period in which he was travelling the mentioned distance before reaching that limit. Therefore, the two reports are not contradictory in this respect. So if a person sets out on a journey, travels two farsakhs and shortens his prayer, but then abandons his original intention, then if he had already shortened the prayer, he must repeat it. What indicates this is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ سُلَيْمَانَ بْنِ حَفْصٍ اَلْمَرْوَزِيِّ قَالَ قَالَ اَلْفَقِيهُ عَلَيْهِ اَلسَّلاَمُ: »اَلتَّقْصِيرُ فِي اَلصَّلاَةِ بَرِيدَانِ أَوْ بَرِيدٌ ذَاهِباً وَ جَائِياً وَاَلْبَرِيدُ سِتَّةُ أَمْيَالٍ وَ هُوَ فَرْسَخَانِ فَالتَّقْصِيرُ فِي أَرْبَعَةِ فَرَاسِخَ فَإِذَا خَرَجَ اَلرَّجُلُ مِنْ مَنْزِلِهِ يُرِيدُ اِثْنَيْ عَشَرَ مِيلاً وَ ذَلِكَ أَرْبَعَةُ فَرَاسِخَ ثُمَّ بَلَغَ فَرْسَخَيْنِ وَ نِيَّتُهُ اَلرُّجُوعُ أَوْ فَرْسَخَيْنِ آخَرَيْنِ قَصَّرَ وَ إِنْ رَجَعَ عَمَّا نَوَى عِنْدَمَا بَلَغَ فَرْسَخَيْنِ وَ أَرَادَ اَلْمُقَامَ فَعَلَيْهِ اَلتَّمَامُ وَ إِنْ كَانَ قَصَّرَ ثُمَّ رَجَعَ عَنْ نِيَّتِهِ أَعَادَ اَلصَّلاَةَ«.

Muhammad ibn al-Hasan al-Saffar, from Muhammad ibn Isa, from Sulayman ibn Hafs al-Marwazi, who said: The jurist, Imam al-Hadi (a.s), peace be upon him, said: “Shortening the prayer is required at the distance of two barids, which is twenty-four miles, or at the distance of one barid when going and returning. One barid is six miles, and that is two farsakhs. Therefore, shortening the prayer applies at four farsakhs. So when a man leaves his house intending to travel twelve miles, which is four farsakhs, and he reaches two farsakhs while still intending to return another two farsakhs, he shortens his prayer. But if he turns back from his original intention when he reaches two farsakhs, and wishes to remain there, then he must perform the prayer in full. And if he had already shortened his prayer, then turned back from his intention, he must repeat the prayer.”

فما تضمن هذا الحديث من ان التقصير في اربعة فراسخ يدل على ان الانسان مخير في التقصير والاتمام وإن كان وجوب الافطار والتقصير يتعلق بثمانية فراسخ.

What this hadith includes, that shortening is in four farsakhs, indicates that a person has a choice between shortening and completing, although the obligation of breaking the fast and shortening is connected to eight farsakhs.

وَ أَمَّا مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ أَبِي نَصْرٍ عَنِ اَلْحَسَنِ 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 وَاِنْصَرَفُوا فَانْصَرَفَ بَعْضُهُمْ فِي حَاجَةٍ فَلَمْ يُقْضَ لَهُ اَلْخُرُوجُ مَا يَصْنَعُ فِي اَلصَّلاَةِ اَلَّتِي كَانَ صَلاَّهَا رَكْعَتَيْنِ قَالَ» تَمَّتْ صَلاَتُهُ وَ لاَ يُعِيدُ«.

As for what Sa’ad ibn Abdullah narrated from Ahmad ibn Muhammad, from Ahmad ibn Muhammad ibn Abi Nasr, from al-Hasan ibn Musa, from Zurarah, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who goes out on a journey that he intends, then the time enters upon him while he has gone out from the village by two farsakhs, so they prayed and departed, then some of them turned back for a need, and going out was not decreed for him. What should he do regarding the prayer that he had prayed as two rakahs?’ Imam (a.s) said: “His prayer is complete, and he does not repeat it.”

فالوجه فيه انه إذا لم يقض له الخروج ولم يرجع عن نيته في الخروج بل يكون عازما عليه لا يلزمه حينئذ إعادة الصلاة ،ومتى كان الامر على ما ذكرناه يلزمه التقصير ما بينه وبين شهر، اللهم إلا ان يرجع عن نيته في السفر فيما بين ذلك، لان من هذا حكمه بمنزلة من دخل بلدا ولم يعلم مقامه فانه يلزمه التقصير ما بينه وبين شهر ثم عليه التمام بعد ذلك.

Its interpretation is as follows: if departure was not decreed for him, and yet he did not turn back from his intention to depart, but remained firmly resolved upon it, then in that case he is not required to repeat the prayer. When the matter is as we have mentioned, shortening remains binding upon him from that time until the completion of one month, unless he abandons his intention to travel during that period. This is because a person whose ruling is such is in the position of one who enters a town and does not know how long he will remain there. In that case, shortening remains binding upon him until the completion of one month, after which he must perform the prayer in full.

وَ رَوَى اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ حَمَّادٍ عَنْ يَعْقُوبَ بْنِ شُعَيْبٍ عَنْ أَبِي بَصِيرٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: »إِذَا عَزَمَ اَلرَّجُلُ أَنْ يُقِيمَ عَشْراً فَعَلَيْهِ إِتْمَامُ اَلصَّلاَةِ وَ إِنْ كَانَ فِي شَكٍّ لاَ يَدْرِي مَا يُقِيمُ فَيَقُولُ اَلْيَوْمَ أَوْ غَداً فَلْيُقَصِّرْ مَا بَيْنَهُ وَ بَيْنَ شَهْرٍ فَإِنْ أَقَامَ بِذَلِكَ اَلْبَلَدِ أَكْثَرَ مِنْ شَهْرٍ فَلْيُتِمَّ اَلصَّلاَةَ«

Al-Husayn ibn Said narrated from Hammad, from Yaqub ibn Shuayb, from Abu Basir, who said: Abu Abdillah (a.s), peace be upon him, said: “When a man resolves to stay for ten (days), then he must complete the prayer. But if he is in doubt, not knowing how long he will stay, and he says, ‘Today or tomorrow,’ then let him shorten between that and a month. Then if he stays in that town for more than a month, let him complete the prayer.”

ومتى خرج الانسان الى السفر بعد ما اصبح فان كان قد نوى السفر من الليل لزمه الافطار وان لم يكن نواه من الليل وجب عليه صوم ذلك اليوم، وان خرج قبل طلوع الفجر وجب عليه ايضا الافطار وان لم يكن قد نوى السفر من الليل، والذي يدل على ما ذكرناه ما رواه.

Whenever a person sets out on a journey after entering the morning, then if he had intended to travel from the night before, breaking the fast becomes binding upon him. But if he had not intended it from the night before, then fasting that day remains obligatory upon him. If, however, he sets out before the rising of dawn, then breaking the fast also becomes obligatory upon him, even if he had not intended to travel from the night before. What indicates what we have mentioned is what he narrated (in the following hadith):

أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عِيسَى عَنْ عَلِيِّ بْنِ أَحْمَدَ بْنِ أَشْيَمَ عَنْ سُلَيْمَانَ بْنِ جَعْفَرٍ اَلْجَعْفَرِيِّ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَنْوِي اَلسَّفَرَ فِي شَهْرِ رَمَضَانَ فَيَخْرُجُ مِنْ أَهْلِهِ بَعْدَ مَا يُصْبِحُ قَالَ» إِذَا أَصْبَحَ فِي أَهْلِهِ فَقَدْ وَجَبَ عَلَيْهِ صِيَامُ ذَلِكَ اَلْيَوْمِ إِلاَّ أَنْ يُدْلِجَ دَلْجَةً«.

Ahmad ibn Muhammad ibn Isa, from Ali ibn Ahmad ibn Ashyam, from Sulayman ibn Jafar al-Jafari, who said: I (narrator) asked Abu al-Hasan al-Ridha (a.s), peace be upon him, about ‘a man who intends to travel in the month of Ramadan, then leaves his family (home) after he has entered the morning.’ Imam (a.s) said: “If he entered the morning among his family, then fasting that day has become obligatory upon him, unless he travels by night, a night journey (daljah).”

وَ عَنْهُ عَنِ اَلْحَسَنِ بْنِ عَلِيٍّ عَنْ رِفَاعَةَ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَعْرِضُ لَهُ اَلسَّفَرُ فِي شَهْرِ رَمَضَانَ حَتَّى يُصْبِحَ قَالَ» يُتِمُّ صَوْمَهُ يَوْمَهُ ذَلِكَ« قَالَ قُلْتُ فَإِنَّهُ أَقْبَلَ فِي شَهْرِ رَمَضَانَ فَلَمْ يَكُنْ بَيْنَهُ وَبَيْنَ أَهْلِهِ إِلاَّ ضَحْوَةٌ مِنَ اَلنَّهَارِ قَالَ فَقَالَ» إِذَا طَلَعَ اَلْفَجْرُ وَ هُوَ خَارِجٌ فَهُوَ بِالْخِيَارِ إِنْ شَاءَ صَامَ وَ إِنْ شَاءَ أَفْطَرَ«.

And from him, from al-Hasan ibn Ali, from Rifaah, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man to whom travel presents itself in the month of Ramadan until he enters the morning.’ Imam (a.s) said: “He completes his fast on that day.” He (narrator) said: “I asked, ‘Then he comes forward in the month of Ramadan, and there is not between him and his family except the morning part of the day.’” Imam (a.s) said: “When dawn rises while he is outside, then he has the choice: if he wishes, he fasts, and if he wishes, he breaks the fast.”

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ أَيُّوبَ بْنِ نُوحٍ عَنْ مُحَمَّدِ بْنِ أَبِي حَمْزَةَ عَنْ عَلِيِّ بْنِ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ مُوسَى عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يُسَافِرُ فِي شَهْرِ رَمَضَانَ أَ يُفْطِرُ فِي مَنْزِلِهِ قَالَ» إِذَا حَدَّثَ نَفْسَهُ بِاللَّيْلِ بِالسَّفَرِ أَفْطَرَ إِذَا خَرَجَ مِنْ مَنْزِلِهِ وَ إِنْ لَمْ يُحَدِّثْ نَفْسَهُ مِنَ اَللَّيْلَةِ ثُمَّ بَدَا لَهُ فِي اَلسَّفَرِ مِنْ يَوْمِهِ أَتَمَّ صَوْمَهُ«.

Ali ibn al-Hasan ibn Faddal, from Ayyub ibn Nuh, from Muhammad ibn Abi Hamzah, from Ali ibn Yaqtin, from Abu al-Hasan Musa (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man who travels in the month of Ramadan: should he break the fast in his house?’ Imam (a.s) said: “If he had spoken to himself at night about travelling, he breaks the fast when he leaves his house. But if he had not spoken to himself from the night, then travel occurred to him during his day, he completes his fast.”

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنِ اِبْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ بْنِ يَحْيَى عَمَّنْ رَوَاهُ عَنْ أَبِي بَصِيرٍ قَالَ:» إِذَا خَرَجْتَ بَعْدَ طُلُوعِ اَلْفَجْرِ وَ لَمْ تَنْوِ اَلسَّفَرَ مِنَ اَللَّيْلِ فَأَتِمَّ اَلصَّوْمَ وَاِعْتَدَّ بِهِ مِنْ شَهْرِ رَمَضَانَ«.

Muhammad ibn al-Hasan al-Saffar, from Abdullah ibn Amir, from Ibn Abi Najran, from Safwan ibn Yahya, from the one who narrated it, from Abu Basir: (Abu Basir) said: “If you leave after the rising of dawn and did not intend travel from the night, then complete the fast and count it as part of the month of Ramadan.”

وَ اَلَّذِي رَوَاهُ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ حَمَّادِ بْنِ عُثْمَانَ عَنِ اَلْحَلَبِيِّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَخْرُجُ مِنْ بَيْتِهِ وَ هُوَ يُرِيدُ اَلسَّفَرَ وَ هُوَ صَائِمٌ قَالَ» إِنْ خَرَجَ قَبْلَ أَنْ يَنْتَصِفَ اَلنَّهَارُ فَلْيُفْطِرْ وَ لْيَقْضِ ذَلِكَ اَلْيَوْمَ وَ إِنْ خَرَجَ بَعْدَ اَلزَّوَالِ فَلْيُتِمَّ يَوْمَهُ«.

And that which Muhammad ibn Yaqub narrated from Ali ibn Ibrahim, from his father, from Ibn Abi Umayr, from Hammad ibn Uthman, from al-Halabi, from Abu Abdillah (a.s), peace be upon him: Imam (a.s) was asked about ‘a man who leaves his house while intending travel and while he is fasting.’ Imam (a.s) said: “If he leaves before the day reaches its midpoint, then let him break the fast and make up that day. But if he leaves after midday, then let him complete his day.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِذَا سَافَرَ اَلرَّجُلُ فِي شَهْرِ رَمَضَانَ فَخَرَجَ بَعْدَ نِصْفِ اَلنَّهَارِ فَعَلَيْهِ صِيَامُ ذَلِكَ اَلْيَوْمِ وَ يَعْتَدُّ بِهِ مِنْ شَهْرِ رَمَضَانَ فَإِذَا دَخَلَ إِلَى بَلَدٍ قَبْلَ طُلُوعِ اَلْفَجْرِ وَ هُوَ يُرِيدُ اَلْإِقَامَةَ بِهَا فَعَلَيْهِ صَوْمُ ذَلِكَ اَلْيَوْمِ فَإِنْ دَخَلَ بَعْدَ طُلُوعِ اَلْفَجْرِ فَلاَ صِيَامَ عَلَيْهِ وَ إِنْ شَاءَ صَامَ«.

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-Ala, from Muhammad ibn Muslim, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “When a man travels in the month of Ramadan and leaves after half of the day, then he must fast that day and count it as part of the month of Ramadan. Then, when he enters a town before the rising of dawn while intending to stay in it, then he must fast that day. But if he enters after the rising of dawn, then there is no fast upon him, though if he wishes, he may fast.”

فهذان الخبران وما يجري مجراهما فالوجه فيهما انه إذا خرج قبل الزوال وجب عليه الافطار إذا كان قد نوى من الليل السفر، وإذا خرج بعد الزوال فانه يستحب له ان يتم صومه ذلك، فان افطر فليس عليه شي، وان لم يكن قد نوى السفر من الليل فلا يجوز له الافطار على وجه، ويزيد ما ذكرناه بيانا ما رواه:

As for these two reports, and whatever is similar to them, their interpretation is as follows: If he sets out before midday (zawal), then breaking the fast becomes obligatory upon him, provided that he had intended to travel from the night before. But if he sets before out after midday (zawal), then it is recommended for him to complete that fast. If he nevertheless breaks the fast, there is nothing upon him. However, if he had not intended to travel from the night before, then it is not permissible for him to break the fast in any way. What further clarifies what we have mentioned is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ صَفْوَانَ عَنْ سَمَاعَةَ وَ اِبْنِ مُسْكَانَ عَنْ رَجُلٍ عَنْ أَبِي بَصِيرٍ قَالَ سَمِعْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَقُولُ:» إِذَا أَرَدْتَ اَلسَّفَرَ فِي شَهْرِ رَمَضَانَ فَنَوَيْتَ اَلْخُرُوجَ مِنَ اَللَّيْلِ فَإِنْ خَرَجْتَ قَبْلَ اَلْفَجْرِ أَوْ بَعْدَهُ فَأَنْتَ مُفْطِرٌ وَ عَلَيْكَ قَضَاءُ ذَلِكَ اَلْيَوْمِ«.

Muhammad ibn al-Hasan al-Saffar, from Abdullah ibn Amir, from Abd al-Rahman ibn Abi Najran, from Safwan, from Samaah and Ibn Muskan, from a man, from Abu Basir, who said: I (narrator) heard Abu Abdillah (a.s), peace be upon him, saying: “When you intend to travel in the month of Ramadan and you intend to leave from the night, then if you leave before dawn or after it, you are one who breaks the fast, and you must make up that day.”

فَأَمَّا مَا رَوَاهُ مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ عِمْرَانَ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنِ اِبْنِ بُكَيْرٍ عَنْ عَبْدِ اَلْأَعْلَى مَوْلَى آلِ سَامٍ: فِي اَلرَّجُلِ يُرِيدُ اَلسَّفَرَ فِي شَهْرِ رَمَضَانَ قَالَ» يُفْطِرُ وَ إِنْ خَرَجَ قَبْلَ أَنْ تَغِيبَ اَلشَّمْسُ بِقَلِيلٍ«.

As for what Muhammad ibn al-Hasan al-Saffar narrated from Imran ibn Musa, from Musa ibn Jafar, from Muhammad ibn al-Husayn, from al-Hasan ibn Ali ibn Faddal, from Ibn Bukayr, from Abd al-Ala, the client of the family of Sa’m: (He was asked) regarding ‘a man who intends to travel in the month of Ramadan.’ He said: “He breaks the fast, even if he leaves shortly before the sun disappears.”

فاول ما فيه انه موقوف غير مسند إلى احد من الائمة عليهم السلام، وما يكون هذا حكمه لا يعترض به الاخبار الكثيرة المسندة ولو صح كان الوجه فيه ما ذكرناه من أن من خرج قبل مغيب الشمس وكان قد بيت نية السفر يجوز له الافطار، وان كان يكون به تاركا فضلا ومهملا ما هو أولى به إلا انه لا يكون بذلك عاصيا يستحق به العقاب. قال الشيخ رحمه الله:) ومن وجب عليه التقصير لا يجوز له ان يفطر ويقصر حتى يغيب عنه اذان مصره(. يدل على ذلك ما رواه:

The first point concerning this report is that it is a stopped report (mawquf), and is not supported by a chain (musnad) reaching either of the two Imams (a.s), peace be upon them. A report whose status is such cannot be used to object against the many reports that are supported by chains. Even if it were authentic, its interpretation would be according to what we have already mentioned: that a person who sets out before sunset, having formed the intention to travel from the night before, is permitted to break the fast. However, by doing so, he would be leaving aside a virtue and neglecting what is more appropriate for him. Even so, he would not be disobedient in a manner deserving punishment. The Shaykh, al-Mufid, may Allah (swt) have mercy upon him, said: “One upon whom shortening has become obligatory is not permitted to break the fast or shorten the prayer until the adhan of his town disappears from him.” What indicates this is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ عَبْدِ اَللَّهِ بْنِ عَامِرٍ عَنْ عَبْدِ اَلرَّحْمَنِ بْنِ أَبِي نَجْرَ انَ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلتَّقْصِيرِ قَالَ» إِذَا كُنْتَ فِي اَلْمَوْضِعِ اَلَّذِي تَسْمَعُ فِيهِ اَلْأَذَانَ فَأَتِمَّ وَ إِذَا كُنْتَ فِي اَلْمَوْضِعِ اَلَّذِي لاَ تَسْمَعُ فِيهِ اَلْأَذَانَ فَقَصِّرْ وَ إِذَا قَدِمْتَ مِنْ سَفَرٍ فَمِثْلُ ذَلِكَ«.

Muhammad ibn al-Hasan al-Saffar, from Abdullah ibn Amir, from Abd al-Rahman ibn Abi Najran, from Abdullah ibn Sinan, from Abu Abdillah (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘shortening (the prayer).’ Imam (a.s) said: “When you are in the place in which you hear the call to prayer, then complete, and when you are in the place in which you do not hear the call to prayer, then shorten. And when you arrive from a journey, then it is like that.”

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ مُحَمَّدِ بْنِ اَلْحُسَيْنِ عَنْ صَفْوَانَ بْنِ يَحْيَى عَنِ اَلْعَلاَءِ بْنِ رَزِينٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ اَلرَّجُلُ يُرِيدُ اَلسَّفَرَ مَتَى يُقَصِّرُ قَالَ» إِذَا تَوَارَى مِنَ اَلْبُيُوتِ «قَالَ قُلْتُ اَلرَّجُلُ يُرِيدُ اَلسَّفَرَ فَيَخْرُجُ حِينَ تَزُولُ اَلشَّمْسُ قَالَ» إِذَا خَرَجْتَ فَصَلِّ رَكْعَتَيْنِ«

Muhammad ibn Yaqub, from Muhammad ibn Yahya, from Muhammad ibn al-Husayn, from Safwan ibn Yahya, from al-Ala ibn Razin, from Muhammad ibn Muslim, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “A man intends to travel; when does he shorten (the prayer)?” Imam (a.s) said: “When he disappears from the houses.” He (narrator) said: “I asked, ‘A man intends to travel, then he leaves when the sun declines.’” Imam (a.s) said: “When you leave, pray two rakahs.”

قال الشيخ رحمه الله:) ولا يجوز لاحد ان يصوم في السفر تطوعا ولا فرضا إلا صوم ثلاثة ايام دم المتعة من جملة العشرة الايام(. يدل على ذلك ما رواه:

The Shaykh (Al-Mufid), may Allah (swt) have mercy upon him, said: “It is not permissible for anyone to fast while travelling, voluntarily or obligatorily, except the fast of three days for the ‘Dam al-Mut'ah’ (mandatory sacrifice for one who performs Hajj al-Tamattu), from among the ten days.” What indicates that is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنْ سَمَاعَةَ قَالَ: سَأَلْتُهُ عَنِ اَلصِّيَامِ فِي اَلسَّفَرِ فَقَالَ» لاَ صِيَامَ فِي اَلسَّفَرِ قَدْ صَامَ أُنَاسٌ عَلَى عَهْدِ رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ فَسَمَّاهُمُ اَلْعُصَاةَ فَلاَ صِيَامَ فِي اَلسَّفَرِ إِلاَّ اَلثَّلاَثَةَ اَلْأَيَّامِ اَلَّتِي قَالَ اَللَّهُ عَزَّ وَجَلَّ فِي اَلْحَجِّ.

Al-Husayn ibn Said, from Uthman ibn Isa, from Samaah, who said: I (narrator) asked Imam (a.s) about ‘fasting while travelling.’ Imam (a.s) said: “There is no fasting while travelling. Some people fasted during the time of the Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, so the Prophet (saws) named them the ‘disobedient ones’. Thus there is no fasting while travelling except the three days which Allah (swt), Mighty and Majestic, mentioned regarding the Hajj.”

مُحَمَّدُ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ قَالَ حَدَّثَنِي أَحْمَدُ بْنُ اَلْحَسَنِ عَنْ أَبِيهِ عَنِ اَلْحَسَنِ بْنِ اَلْجَهْمِ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ فَاتَهُ صَوْمُ اَلثَّلاَثَةِ اَلْأَيَّامِ فِي اَلْحَجِّ قَالَ» مَنْ فَاتَهُ صِيَامُ ثَلاَثَةِ أَيَّامٍ فِي اَلْحَجِّ مَا لَمْ يَكُنْ عَمْداً تَارِكاً فَإِنَّهُ يَصُومُ بِمَكَّةَ مَا لَمْ يَخْرُجْ مِنْهَا فَإِنْ أَبَى جَمَّالُهُ أَنْ يُقِيمَ عَلَيْهِ فَلْيَصُمْ فِي اَلطَّرِيقِ«.

Muhammad ibn al-Hasan ibn Faddal said: Ahmad ibn al-Hasan narrated to me, from his father, from al-Hasan ibn al-Jahm, who said: I (narrator) asked him about ‘a man who missed the fast of the three days during Hajj.’ He said: “Whoever misses the fasting of three days during Hajj, so long as he did not intentionally abandon it, then he fasts in Makkah as long as he has not left it. But if his camel-driver (jammal) refuses to stay for him, then let him fast on the road.”

وَ عَنْهُ عَنْ مُحَمَّدِ بْنِ اَلْوَلِيدِ عَنْ يُونُسَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي رَجُلٍ مُتَمَتِّعٍ لَمْ يَكُنْ مَعَهُ هَدْيٌ قَالَ »يَصُومُ ثَلاَثَةَ أَيَّامٍ قَبْلَ اَلتَّرْوِيَةِ بِيَوْمٍ وَ يَوْمَ اَلتَّرْوِيَةِ وَ يَوْمَ عَرَفَةَ« قَالَ فَقُلْتُ لَهُ إِذَا دَخَلَ يَوْمَ اَلتَّرْوِيَةِ وَ هُوَ لاَ يَنْبَغِي أَنْ يَصُومَ بِمِنًى أَيَّامَ اَلتَّشْرِيقِ قَالَ» فَإِذَا رَجَعَ إِلَى مَكَّةَ صَامَ« قَالَ قُلْتُ فَإِنْ أَعْجَلَهُ أَصْحَابُهُ وَأَبَوْا أَنْ يُقِيمُوا بِمَكَّةَ قَالَ» فَلْيَصُمْ فِي اَلطَّرِيقِ« قَالَ فَقُلْتُ فَيَصُومُ فِي اَلسَّفَرِ قَالَ» هُوَ ذَا هُوَ يَصُومُ فِي يَوْمِ عَرَفَةَ وَ أَهْلُ عَرَفَةَ هُمْ فِي اَلسَّفَرِ«.

And from him, from Muhammad ibn al-Walid, from Yunus, from Abu Abdillah (a.s), peace be upon him: (Imam (a.s) was asked) regarding ‘a man performing tamattu (mutamatti) who did not have a sacrificial offering (hady) with him.’ Imam (a.s) said: “He fasts three days: one day before al-Tarwiyah, the Day of al-Tarwiyah, and the Day of Arafah.” He (narrator) said: “So I said to Imam (a.s), ‘When the Day of al-Tarwiyah enters, and it is not proper for him to fast in Mina during the days of al-Tashriq.’” Imam (a.s) said: “Then when he returns to Makkah, he fasts.” He (narrator) said: “I asked, ‘But if his companions hasten him and refuse to stay in Makkah?’” Imam (a.s) said: “Then let him fast on the road.” He (narrator) said: “I asked, ‘Then he fasts while travelling?’” Imam (a.s) said: “That is it; he fasts on the Day of Arafah, and the people of Arafah are travelling.”

والوجه في وجوب هذه الثلاثة الايام في السفر انه متعلق بالايام المخصوصة التي هي ايام ذي الحجة. ومتى أهل المحرم ولم يكن قد صامها سقط عنه فرض هذه الثلاثة الايام ولزمه دم شاة

The reason for the obligation of these three days while travelling is that it is connected to the specific days, which are the days of Dhu al-Hijjah. And whenever Muharram begins and he has not fasted them, the obligation of these three days drops from him, and the sacrifice of a sheep becomes binding upon him.

رَوَى ذَلِكَ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ يَعْقُوبَ بْنِ يَزِيدَ عَنْ مُحَمَّدِ بْنِ أَبِي عُمَيْرٍ عَنْ حَفْصِ بْنِ اَلْبَخْتَرِيِّ عَنْ مَنْصُورِ بْنِ حَازِمٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ مَنْ لَمْ يَصُمِ اَلثَّلاَثَةَ اَلْأَيَّامِ فِي اَلْحَجِّ حَتَّى يُهَلَّ عَلَيْهِ اَلْهِلاَلُ فَقَالَ» عَلَيْهِ دَمٌ يُهَرِيقُهُ وَ لَيْسَ عَلَيْهِ صِيَامٌ«.

Ali ibn al-Hasan ibn Faddal narrated that from Yaqub ibn Yazid, from Muhammad ibn Abi Umayr, from Hafs ibn al-Bakhtari, from Mansur ibn Hazim, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “Whoever did not fast the three days during Hajj until the crescent (al-hilal) was sighted for him?” Imam (a.s) said: “Upon him is a blood-sacrifice which he pours forth, and there is no fasting upon him.”

وأما ما يلزم الانسان من الصوم في الكفارات وغيرها فلا يجوز له صومه في السفر، يدل على ذلك ما رواه:

As for what becomes binding upon a person of fasting in expiations and other than them, it is not permissible for him to fast it while travelling. What indicates that is:

عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَلِيِّ بْنِ أَسْبَاطٍ عَنْ عَلاَءِ بْنِ رَزِينٍ اَلْقَلاَّءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلظِّهَارِ عَنِ اَلْحُرَّةِ وَ اَلْأَمَةِ قَالَ» نَعَمْ« قَالَ فَإِنْ ظَاهَرَ فِي شَعْبَانَ وَ لَمْ يَجِدْ مَا يُعْتِقُ قَالَ» يَنْتَظِرُ حَتَّى يَصُومَ رَمَضَانَ ثُمَّ يَصُومُ شَهْرَيْنِ مُتَتَابِعَيْنِ وَ إِنْ ظَاهَرَ وَ هُوَ مُسَافِرٌ أَفْطَرَ حَتَّى يَقْدَمَ وَ إِنْ صَامَ فَأَصَابَ مَا لاً يَمْلِكُ فَلْيَقْضِ اَلَّذِي اِبْتَدَأَ فِيهِ«.

Ali ibn al-Hasan ibn Faddal, from Ali ibn Asbat, from Alaa ibn Razin al-Qalla, from Muhammad ibn Muslim: I asked Abu Abdillah (a.s) about ‘zihar’ concerning a free woman and a female slave.’ Imam (a.s) said: “Yes.” He (narrator) said: “Then if he performs zihar in Shaban and does not find anything with which to free a slave?” – meaning as expiation for this sin. Imam (a.s) said: “He waits until he fasts (month of) Ramadan, then he fasts two consecutive months. And if he performs zihar while he is travelling, he breaks the fast until he arrives. And if he fasts, then comes upon wealth that he owns, then let him make up that which he began.”

فاما صوم الثلاثة الايام للحاجة بالمدينة فقد روى ذلك:

As for fasting the three days for a need in Madinah, that has been narrated

مُوسَى بْنُ اَلْقَاسِمِ عَنْ مُعَاوِيَةَ بْنِ عَمَّارٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» إِنْ كَانَ لَكَ مُقَامٌ بِالْمَدِينَةِ ثَلاَثَةَ أَيَّامٍ صُمْتَ أَوَّلَ يَوْمٍ اَلْأَرْبِعَاءَ وَ تُصَلِّي لَيْلَةَ اَلْأَرْبِعَاءِ عِنْدَ أُسْطُوَانَةِ أَبِي لُبَابَةَ وَ هِيَ أُسْطُوَانَةُ اَلتَّوْبَةِ اَلَّتِي كَانَ رَبَطَ إِلَيْهَا نَفْسَهُ حَتَّى نَزَلَ عُذْرُهُ مِنَ اَلسَّمَاءِ وَ تَقْعُدُ عِنْدَهَا يَوْمَ اَلْأَرْبِعَاءِ ثُمَّ تَأْتِي لَيْلَةَ اَلْخَمِيسِ اَلَّتِي تَلِيهَا مِمَّا يَلِي مَقَامَ اَلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ لَيْلَتَكَ وَ يَوْمَكَ وَ تَصُومُ يَوْمَ اَلْخَمِيسِ ثُمَّ تَأْتِي اَلْأُسْطُوَانَةَ اَلَّتِي تَلِي مَقَامَ اَلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَمُصَلاَّهُ لَيْلَةَ اَلْجُمُعَةِ فَتُصَلِّي عِنْدَهَا لَيْلَتَكَ وَ يَوْمَكَ وَ تَصُومُ يَوْمَ اَلْجُمُعَةِ وَ إِنِ اِسْتَطَعْتَ أَنْ لاَ تَتَكَلَّمَ بِشَيْءٍ فِي هَذِهِ اَلْأَيَّامِ إِلاَّ مَالاَ بُدَّلَكَ مِنْهُ وَ لاَ تَخْرُجَ مِنَ اَلْمَسْجِدِ إِلاَّ لِحَاجَةٍ وَ لاَ تَنَامَ فِي لَيْلٍ وَ لاَ نَهَارٍ فَافْعَلْ فَإِنَّ ذَلِكَ مِمَّا يُعَدُّ فِيهِ اَلْفَضْلُ ثُمَّ اِحْمَدِ اَللَّهَ فِي يَوْمِ اَلْجُمُعَةِ وَ أَثْنِ عَلَيْهِ وَ صَلِّ عَلَى اَلنَّبِيِّ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ وَ سَلْ حَاجَتَكَ وَلْيَكُنْ فِيمَا تَقُولُ اَللَّهُمَّ مَا كَانَتْ لِي إِلَيْكَ مِنْ حَاجَةٍ شَرَعْتُ أَنَا فِي طَلَبِهَا وَاِلْتِمَاسِهَا أَوْ لَمْ أَشْرَعْ سَأَلْتُكَهَا أَوْ لَمْ أَسْأَلْكَهَا فَإِنِّي أَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ نَبِيِّ اَلرَّحْمَةِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ فِي قَضَاءِ حَوَائِجِي صَغِيرِهَا وَكَبِيرِهَا فَإِنَّكَ حَرِيٌّ أَنْ تُقْضَى حَاجَتُكَ إِنْ شَاءَ اَللَّهُ تَعَالَى«.

Imam (a.s) said: “If you stay in al-Madinah for three days, then fast on the first day, Wednesday, and pray on the night of Wednesday at the column of Abu Lubabah. It is the Column of Repentance (Ustuwanah al-Tawbah), to which he tied himself until his pardon was sent down from heaven. Remain by it on Wednesday. Then, on the following night, the night of Thursday, go to the place beside the station of the Prophet (saws), may Allah (swt) bless him and his family, and remain there for your night and your day. Fast on Thursday. Then, on the night of Friday, go to the column that is beside the station of the blessed Prophet (saws), may Allah (swt) bless him and his family, and his prayer-place. Pray beside it throughout your night and your day, and fast on Friday. If you are able, during these days, not to speak about anything except what is necessary for you, not to leave the mosque except for a need, and not to sleep by night or by day, then do so, for that is among the things in which merit is counted. Then, on Friday, praise Allah (swt), extol Him (swt), send blessings upon the Prophet (saws), may Allah (swt) bless him and his family, and ask for your need. Let the following be among what you say: ‘O almighty Allah (swt), whatever need I have with You (swt), whether I have begun to seek it and request it or have not begun, whether I have asked You (swt) for it or have not asked You (swt) for it, I turn to You (swt) through Your Prophet Muhammad (saws), the Prophet of Mercy, may Allah (swt) bless him and his family, for the fulfilment of my needs, the small of them and the great.’ For it is fitting that your need will be fulfilled, if Allah (swt), Exalted is He (swt), wills.”

فاما صوم النذر فهو على ثلاثة اضرب، احدها: ان ينذر ان يصوم لله تعالى شهرا أو اياما معدودة فيجب عليه ذلك الصوم ولا يجوز له ان يصوم في السفر، والثاني: ان ينذر صوم يوم بعينه فيوافق ذلك اليوم ان يكون مسافرا فحكمه حكم الاول في انه لا يجوز له صومه في السفر، والثالث: ان يعين صوم يوم بعينه ويشترط على نفسه ان يصومه في السفر والحضر وحينئذ يلزمه صيام ذلك اليوم في السفر كما يلزمه في الحضر، والذي يدل على القسم الاول ما رواه:

As for the fast of a vow (nadhr), it is of three types. The first is that a person vows to fast for Allah (swt), the Exalted, either a month or a specified number of days. In this case, the fast becomes obligatory upon him, but it is not permissible for him to fast it while travelling. The second is that he vows to fast on a specific day, and that day coincides with him being a traveller. Its ruling is the same as the first category: it is not permissible for him to fast it while travelling. The third is that he specifies the fast of a particular day, and stipulates upon himself that he will fast it both in travel and in residence. In that case, fasting that day becomes binding upon him while travelling, just as it becomes binding upon him while resident. What indicates the first category is what he narrated (in the following hadith):

محمد بن يعقوب عن علي بن إبراهيم عن أبيه عن ابن ابي عمير عن كرام قال: قلت لابي عبد الله عليه السلام اني جعلت على نفسي ان اصوم حتى يقوم القائم عجل الله فرجه فقال: صم ولا تصم في السفر ولا العيدين ولا ايام التشريق ولا اليوم الذي يشك فيه من شهر رمضان

Muhammad ibn Yaqub from Ali ibn Ibrahim from his father from Ibn Abi Umayr from Karam, who said: I (narrator) said to Abu Abdillah (a.s), peace be upon him: “I have made it binding upon myself that I fast until the Qa’im (ajf), may Allah (swt) hasten his relief, rises.” Imam (a.s) said: “Fast, but do not fast while travelling, nor on the two Eids, nor on the days of tashriq (ayyam al-tashriq), nor on the day concerning which there is doubt whether it is from the month of Ramadan.”

وَ يَدُلُّ عَلَيْهِ أَيْضاً مَا رَوَاهُ اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنِ اَلْقَاسِمِ بْنِ مُحَمَّدٍ اَلْجَوْهَرِيِّ عَنْ عَلِيِّ بْنِ أَبِي حَمْزَةَ عَنْ أَبِي إِبْرَاهِيمَ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ جَعَلَ عَلَى نَفْسِهِ صَوْمَ شَهْرٍ بِالْكُوفَةِ وَ شَهْرٍ بِالْمَدِينَةِ وَ شَهْرٍ بِمَكَّةَ مِنْ بَلاَءٍ اُبْتُلِيَ بِهِ فَقُضِيَ لَهُ أَنَّهُ صَامَ بِالْكُوفَةِ شَهْراً وَ دَخَلَ إِلَى اَلْمَدِينَةِ فَصَامَ بِهَا ثَمَانِيَةَ عَشَرَ يَوْماً وَ لَمْ يُقِمْ عَلَيْهِ اَلْجَمَّالُ فَقَالَ» يَصُومُ مَا بَقِيَ عَلَيْهِ إِذَا اِنْتَهَى إِلَى بَلَدِهِ«.

And what also indicates it is what al-Husayn ibn Said narrated from al-Qasim ibn Muhammad al-Jawhari, from Ali ibn Abi Hamzah, from Abu Ibrahim (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who made it binding upon himself to fast a month in al-Kufah, a month in al-Madinah, and a month in Makkah because of an affliction with which he was afflicted. Then it was decreed for him that he fasted a month in al-Kufah and entered al-Madinah, where he fasted eighteen days, but the camel-driver (al-jammal) did not stay for him.’ Imam (a.s) said: “He fasts what remains upon him when he reaches his town.”

وَ أَيْضاً مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ عَمْرِو بْنِ عُثْمَانَ عَنِ اَلْحَسَنِ بْنِ مَحْبُوبٍ عَنْ عَبْدِ اَللَّهِ بْنِ سِنَانٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلرَّجُلِ يَصُومُ صَوْماً وَ قَدْ وَقَّتَهُ عَلَى نَفْسِهِ أَوْ يَصُومُ أَشْهُرَ اَلْحُرُمِ فَيَمُرُّ بِهِ اَلشَّهْرُ وَاَلشَّهْرَ انِ لاَ يَقْضِيهِ قَالَ فَقَالَ» لاَ يَصُومُ فِي اَلسَّفَرِ وَلاَ يَقْضِي شَيْئاً مِنْ صَوْمِ اَلتَّطَوُّعِ إِلاَّ اَلثَّلاَثَةَ اَلْأَيَّامِ اَلَّتِي كَانَ يَصُومُهَا فِي كُلِّ شَهْرٍ وَ لاَ يَجْعَلْهَا بِمَنْزِلَةِ اَلْوَاجِبِ إِلاَّ أَنِّي أُحِبُّ لَكَ أَنْ تَدُومَ عَلَى اَلْعَمَلِ اَلصَّالِحِ« قَالَ »وَ صَاحِبُ اَلْحُرُمِ اَلَّتِي كَانَ يَصُومُهَا يُجْزِيهِ أَنْ يَصُومَ مَكَانَ كُلِّ شَهْرٍ مِنْ أَشْهُرِ اَلْحُرُمِ ثَلاَثَةَ أَيَّامٍ«.

And also what Ali ibn al-Hasan ibn Faddal narrated from Amr ibn Uthman, from al-Hasan ibn Mahbub, from Abdullah ibn Sinan, who said: I (narrator) asked Abu Abdillah (a.s), peace be upon him, about ‘a man who fasts a fast which he has appointed upon himself, or fasts the sacred months, then a month and two months pass by him without him making it up.’ He (narrator) said: “So Imam (a.s) said, ‘He does not fast while travelling, and he does not make up anything from voluntary fasting except the three days which he used to fast in every month. And he should not make it like the obligatory, except that I love for you to continue upon righteous action.” Imam (a.s) said: “And the one responsible for the sacred months which he used to fast, it suffices him to fast, in place of each month from the sacred months, three days.”

واما الذي يدل على القسم الثاني ما رواه:

As for what indicates the second category, it is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنِ اَلْقَاسِمِ بْنِ أَبِي اَلْقَاسِمِ اَلصَّيْقَلِ قَالَ: كَتَبَ إِلَيْهِ يَا سَيِّدِي رَجُلٌ نَذَرَ أَنْ يَصُومَ كُلَّ جُمُعَةٍ دَائِماً مَا بَقِيَ فَوَافَقَ ذَلِكَ اَلْيَوْمُ يَوْمَ عِيدِ فِطْرٍ أَوْ أَضْحًى أَوْ أَيَّامَ اَلتَّشْرِيقِ أَوْ سَفَرَ أَوْ مَرِضَ هَلْ عَلَيْهِ صَوْمُ ذَلِكَ اَلْيَوْمِ أَوْ قَضَاؤُهُ أَوْ كَيْفَ يَصْنَعُ يَا سَيِّدِي فَكَتَبَ إِلَيْهِ» قَدْ وَضَعَ اَللَّهُ عَنْكَ اَلصِّيَامَ فِي هَذِهِ اَلْأَيَّامِ كُلِّهَا وَتَصُومُ يَوْماً بَدَلَ يَوْمٍ إِنْ شَاءَ اَللَّهُ تَعَالَى«.

Muhammad ibn al-Hasan al-Saffar, from al-Qasim ibn Abi al-Qasim al-Sayqal, who said: He (narrator) wrote to Imam (a.s): “O my master, a man vowed to fast every Friday, continuously, for as long as he remains, then that day coincided with the day of Eid al-Fitr, or Eid al-Adha, or the days of al-Tashriq, or he travelled, or he became ill. Is the fasting of that day upon him, or making it up, or what should he do, O my master?” Imam (a.s) wrote to him: “Allah (swt) has removed fasting from you in all of these days, and you fast one day in place of a day, if Allah (swt), Exalted is He (swt), wills.”

وَ يَدُلُّ أَيْضاً عَلَيْهِ مَا رَوَاهُ سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَبِي جَعْفَرٍ عَنِ اَلْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ عَبْدِ اَللَّهِ بْنِ بُكَيْرٍ عَنْ زُرَارَةَ قَالَ: قُلْتُ لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ إِنَّ أُمِّي كَانَتْ جَعَلَتْ عَلَيْهَا نَذْراً إِنِ اَللَّهُ رَدَّ عَلَيْهَا بَعْضَ وُلْدِهَا مِنْ شَيْءٍ كَانَتْ تَخَافُ عَلَيْهِ أَنْ تَصُومَ ذَلِكَ اَلْيَوْمَ اَلَّذِي يَقْدَمُ فِيهِ مَا بَقِيَتْ فَخَرَجَتْ مَعَنَا مُسَافِرَةً إِلَى مَكَّةَ فَأَشْكَلَ عَلَيْنَا لِمَكَانِ اَلنَّذْرِ أَ تَصُومُ أَمْ تُفْطِرُ فَقَالَ» لاَ تَصُومُ وَضَعَ اَللَّهُ عَزَّ وَجَلَّ عَنْهَا حَقَّهُ وَ تَصُومُ هِيَ مَا جَعَلَتْ عَلَى نَفْسِهَا« قُلْتُ فَمَا تَرَى إِذَا هِيَ رَجَعَتْ إِلَى اَلْمَنْزِلِ أَتَقْضِيهِ قَالَ» لاَ« قُلْتُ أَفَتَتْرُكُ ذَلِكَ قَالَ» لاَ لِأَنِّي أَخَافُ أَنْ تَرَى فِي اَلَّذِي نَذَرَتْ فِيهِ مَا تَكْرَهُ«.

And what also indicates it is what Sa’ad ibn Abdullah narrated from Abu Jafar, from al-Hasan ibn Ali ibn Faddal, from Abdullah ibn Bukayr, from Zurarah, who said: I (narrator) said to Abu Ja’far (a.s), peace be upon him: “My mother had made a vow upon herself that, if Allah (swt) returned to her one of her children from something she feared for him, she would fast that day on which he arrived, for as long as she remained. Then she went out with us, travelling to Makkah, and it became unclear to us because of the vow: should she fast or break the fast?” Imam (a.s) said: “She should not fast. Allah (swt), Mighty and Majestic, has removed His (swt) right from her, and she fasts what she made binding upon herself.” I (narrator) said: “Then what do you see, when she returns to the house, should she make it up?” Imam (a.s) said: “No.” I (narrator) asked: “Then should she leave that?” Imam (a.s) said: “No, for I fear that she may see, concerning the matter for which she made the vow, something she dislikes.”

وَ أَمَّا مَا رَوَاهُ عَلِيُّ بْنُ اَلْحَسَنِ بْنِ فَضَّالٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ أَبِي اَلصَّبَّاحِ عَنْ إِبْرَاهِيمَ بْنِ عَبْدِ اَلْحَمِيدِ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يَجْعَلُ لِلَّهِ عَلَيْهِ صَوْمَ يَوْمٍ مُسَمًّى قَالَ» يَصُومُهُ أَبَداً فِي اَلْحَضَرِ وَ اَلسَّفَرِ«.

As for what Ali ibn al-Hasan ibn Faddal narrated from Jafar ibn Muhammad ibn Abi al-Sabbah, from Ibrahim ibn Abd al-Hamid, from Abu al-Hasan (a.s), peace be upon him, who said: I (narrator) asked Imam (a.s) about ‘a man who makes a fast of a specified day binding upon himself for Allah (swt).’ Imam (a.s) said: “He fasts it always, while present and while travelling.”

فالوجه فيه انه إذا شرط على نفسه ان يصومه في السفر والحضر وهو القسم الثالث من الاقسام التي قدمناها، والذي يدل على ذلك ما رواه:

The interpretation of it is that this is when he stipulates upon himself that he will fast it in travel and in residence, and this is the third category of the categories which we have already mentioned. What indicates that is what he narrated (in the following hadith):

مُحَمَّدُ بْنُ اَلْحَسَنِ اَلصَّفَّارُ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ وَ عَبْدِ اَللَّهِ بْنِ مُحَمَّدٍ عَنْ عَلِيِّ بْنِ مَهْزِيَارَ قَالَ: كَتَبَ بُنْدَارُ مَوْلَى إِدْرِيسَ يَا سَيِّدِي نَذَرْتُ أَنْ أَصُومَ كُلَّ يَوْمِ سَبْتٍ فَإِنْ أَنَا لَمْ أَصُمْهُ مَا يَلْزَمُنِي مِنَ اَلْكَفَّارَةِ فَكَتَبَ عَلَيْهِ اَلسَّلاَمُ» وَ قَرَأْتُهُ لاَ تَتْرُكْهُ إِلاَّ مِنْ عِلَّةٍ وَ لَيْسَ عَلَيْكَ صَوْمُهُ فِي سَفَرٍ وَ لاَ مَرَضٍ إِلاَّ أَنْ تَكُونَ نَوَيْتَ ذَلِكَ فَإِنْ كُنْتَ أَفْطَرْتَ مِنْهُ فِي غَيْرِ عِلَّةٍ فَتَصَدَّقْ بِقَدْرِ كُلِّ يَوْمٍ عَلَى سَبْعَةِ مَسَاكِينَ نَسْأَلُ اَللَّهَ اَلتَّوْفِيقَ لِمَا يُحِبُّ وَيَرْضَى«.

Muhammad ibn al-Hasan al-Saffar, from Ahmad ibn Muhammad and Abdullah ibn Muhammad, from Ali ibn Mahziyar, who said: Bundar, the client of Idris, wrote: “O my master, I vowed to fast every Saturday. If I do not fast it, what expiation becomes binding upon me?” So the Imam (a.s), peace be upon him, wrote, and I (narrator) read it: “Do not abandon it except due to an illness, and fasting it is not upon you while travelling nor in illness, unless you had intended that. So if you have broken the fast from it without an illness, then give charity, for each day, to seven poor persons. We ask Allah (swt) for success in what He (swt) loves and is pleased with.”

فاما التطوع في السفر بالصوم فمكروه، والذي يدل على ذلك ما قدمناه من النهي عن الصوم في السفر وذلك عام في التطوع والفريضة ويزيد ذلك بيانا ما رواه:

As for voluntary fasting while travelling, it is disliked. What indicates that is what we have already presented of the prohibition of fasting while travelling, and that is general concerning voluntary and obligatory fasting. And what increases that in clarity is what he narrated (in the following hadith):

اَلْحُسَيْنُ بْنُ سَعِيدٍ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ عَ عَنِ اَلصِّيَامِ بِمَكَّةَ وَ اَلْمَدِينَةِ وَ نَحْنُ فِي سَفَرٍ قَالَ »فَرِيضَةٌ« فَقُلْتُ لاَ وَ لَكِنَّهُ تَطَوُّعٌ كَمَا يُتَطَوَّعُ بِالصَّلاَةِ فَقَالَ» تَقُولُ اَلْيَوْمَ وَ غَداً« قُلْتُ نَعَمْ فَقَالَ» لاَ تَصُمْ«.

Al-Husayn ibn Said, from Ahmad ibn Muhammad, who said: I (narrator) asked Abu al-Hasan (a.s), peace be upon him, about ‘fasting in Makkah and al-Madinah while we are travelling.’ Imam (a.s) said: “An obligation?” So I (narrator) asked: “No, but rather it is voluntary, just as prayer is performed voluntarily.” Imam (a.s) said: “You say, ‘Today and tomorrow’?” I (narrator) asked: “Yes.” Imam (a.s) said: “Do not fast.”

وَ رَوَى سَعْدُ بْنُ عَبْدِ اَللَّهِ عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنْ فَضَالَةَ بْنِ أَيُّوبَ عَنْ أَبَانِ بْنِ عُثْمَانَ عَنْ زُرَارَةَ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ:» لَمْ يَكُنْ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ يَصُومُ فِي اَلسَّفَرِ فِي شَهْرِ رَمَضَانَ وَ لاَ غَيْرِهِ وَ كَانَ يَوْمُ بَدْرٍ فِي شَهْرِ رَمَضَانَ وَ كَانَ اَلْفَتْحُ فِي شَهْرِ رَمَضَانَ«.

Sa’ad ibn Abdullah narrated from Ahmad ibn Muhammad, from al-Husayn ibn Said, from Fadalah ibn Ayyub, from Aban ibn Uthman, from Zurarah, from Abu Abdillah (a.s), peace be upon him, who said: Imam (a.s) said: “The Messenger of Allah (swt), Allah’s (swt) blessings be upon him and his family, would not fast while travelling, neither in the month of Ramadan nor in other than it. And the Day of Badr was in the month of Ramadan, and the Conquest was in the month of Ramadan.”

ولو خلينا بظاهر هذه الاخبار لقلنا ان صوم التطوع في السفر محظور كما ان صوم الفريضة محظور غير أنه ورد فيه من الرخصة ما نقلنا عن الحظر إلى الكراهة، والذي روى ذلك:

Had we been left to the apparent meaning of these reports, we would have said that voluntary fasting while travelling is prohibited, just as obligatory fasting is prohibited. However, there has come concerning it a concession (rukhsah) which moved us from prohibition to dislike. And the one who narrated that is (in the following hadith):

مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ مَنْصُورِ بْنِ اَلْعَبَّاسِ عَنْ مُحَمَّدِ بْنِ عَبْدِ اَللَّهِ بْنِ رَافِعٍ عَنْ إِسْمَاعِيلَ بْنِ سَهْلٍ عَنْ رَجُلٍ عَنْ أَبِي عَبْدِ اَللَّهِ ع قَالَ: خَرَجَ أَبُو عَبْدِ اَللَّهِ ع مِنَ اَلْمَدِينَةِ فِي أَيَّامٍ بَقِينَ مِنْ شَعْبَانَ فَكَانَ يَصُومُ ثُمَّ دَخَلَ عَلَيْهِ شَهْرُ رَمَضَانَ وَ هُوَ فِي اَلسَّفَرِ فَأَفْطَرَ فَقِيلَ لَهُ أَ تَصُومُ شَعْبَانَ وَ تُفْطِرُ شَهْرَ رَمَضَانَ فَقَالَ» نَعَمْ شَعْبَانُ إِلَيَّ إِنْ شِئْتُ صُمْتُهُ وَإِنْ شِئْتُ لاَ وَشَهْرُ رَمَضَانَ عَزْمٌ مِنَ اَللَّهِ عَزَّوَجَلَّ عَلَى اَلْإِفْطَارِ«.

Muhammad ibn Yaqub, from a number of our companions, from Sahl ibn Ziyad, from Mansur ibn al-Abbas, from Muhammad ibn Abdullah ibn Rafi, from Ismail ibn Sahl, from a man, from Abu Abdillah (a.s): Abu Abdillah (a.s) left Madinah during days remaining from Shaban, and he was fasting. Then the month of Ramadan entered upon the Imam (a.s) while he was travelling, so the Imam (a.s) broke the fast. It was said to Imam (a.s): “Do you fast Shaban and break the fast in the month of Ramadan?” Imam (a.s) said: “Yes. Shaban is up to me; if I wish, I fast it, and if I wish, I do not. But the month of Ramadan is a firm obligation from Allah (swt), Mighty and Majestic, to break the fast.”

وَ عَنْهُ عَنْ عِدَّةٍ مِنْ أَصْحَابِنَا عَنْ سَهْلِ بْنِ زِيَادٍ عَنْ عَلِيِّ بْنِ بِلاَلٍ عَنِ اَلْحَسَنِ بْنِ بَسَّامٍ اَلْجَمَّالِ عَنْ رَجُلٍ قَالَ: كُنْتُ مَعَ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فِيمَا بَيْنَ مَكَّةَ وَاَلْمَدِينَةِ فِي شَعْبَانَ وَهُوَ صَائِمٌ ثُمَّ رَأَيْنَا هِلاَلَ شَهْرِ رَمَضَانَ فَأَفْطَرَ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ أَمْسِ كَانَ مِنْ شَعْبَانَ وَ أَنْتَ صَائِمٌ وَ اَلْيَوْمُ مِنْ شَهْرِ رَمَضَانَ وَ أَنْتَ مُفْطِرٌ فَقَالَ» إِنَّ ذَاكَ تَطَوُّعٌ وَ لَنَا أَنْ نَفْعَلَ مَا شِئْنَا وَ هَذَا فَرْضٌ فَلَيْسَ لَنَا أَنْ نَفْعَلَ إِلاَّ مَا أُمِرْنَا«.

And from him, from a number of our companions, from Sahl ibn Ziyad, from Ali ibn Bilal, from al-Hasan ibn Bassam al-Jammal, from a man, who said: I (narrator) was with Abu Abdillah (a.s), peace be upon him, between Makkah and al-Madinah in Shaban, while Imam (a.s) was fasting. Then we saw the crescent of the month of Ramadan, so Imam (a.s) broke the fast. I (narrator) said to Imam (a.s): “May I be made your ransom, yesterday was from Shaban and you were fasting, and today is from the month of Ramadan and you are breaking the fast.” Imam (a.s) said: “Indeed, that is voluntary, and we may do whatever we wish, but this is obligatory, so we may not do except what we have been commanded.”