فان قال قائل لم قلتم انه أذا كان الوقت باقيا بعد دخوله من السفر يجب عليه التمام وكذلك فيمن خرج إلى السفر ان كان الوقت باقيا يقصر وليس في الخبر ذلك بل هو مطلق ان من خرج إلى السفر بعد دخول الوقت يجب عليه التقصير وكذلك من دخل من السفر يجب عليه التمام وليس فيه اعتبار بقية الوقت؟ قلنا انما اعتبرنا بقية الوقت لئلا تتناقض الاخبار لانا قد قدمنا أحاديث في ان من خرج إلى السفر بعد دخول الوقت يجب عليه التمام وكذلك ان من قدم من السفر يجب عليه التقصير وجاء هذا الخبر أن من خرج إلى السفر بعد دخول الوقت يجب عليه التقصير ومن قدم من السفر بعد دخول الوقت يجب عليه التمام احتجنا إلى ان نجمع بين هذه الاخبار فحملنا كل خبر ورد بانه من خرج إلى السفر بعد دخول الوقت يجب عليه التمام على ان المراد به بعد تقضي الوقت وكذلك فيمن قدم من السفر وكل خبر ورد بانه من خرج إلى السفر بعد دخول الوقت يجب عليه التقصير على انه أذا كان الوقت باقيا وكذلك في القادم من سفر لئلا تتناقض الاخبار والذى يبين ما ذكرناه خبر حريز المتقدم ذكره قال قلت له رجل فاتته صلاة من صلاة السفر فذكرها في الحضر فقال يقضي ما فاته كما فاته ان كانت صلاة السفر اداها في الحضر مثلها وان كانت صلاة الحضر فليقض في السفر صلاة الحضر فكان هذا الخبر مبينا للاخبار كلها لانه قال ومن فاتته صلاة فليقضها كما فاتته ومن قدم من السفر والوقت باق لم يكن قد فاتته الصلاة وكذلك من خرج إلى السفر والوقت باق لم يكن قد فاتته الصلاة والذي يبين ما ذكرناه ايضا ما رواه
If someone were to say: ‘Why do you say that if the time still remains after one returns from travel, it becomes obligatory upon him to perform the prayer in full, and likewise for the one who sets out for travel if the time still remains, he must shorten the prayer? Whereas the report is unrestricted and simply states that whoever sets out for travel after the time has entered must shorten (the prayer), and likewise, whoever returns from travel must complete it. There is no mention in the report of considering whether the time remains?! We say: ‘We considered the remaining time so that the reports do not contradict one another because we have already presented narrations stating that whoever departs for travel after the entry of the prayer time must perform it in full. And likewise, (there are narrations stating) that one who returns from travel must shorten (the prayer). And then came this report stating that whoever sets out for travel after the entry of the prayer time must shorten (the prayer), and that whoever returns from travel after the entry of the prayer time must complete it. Therefore, we were compelled to reconcile these reports. So we interpreted every narration that states; whoever sets out for travel after the entry of time must perform it in full as referring to when the time has already passed. And likewise, in the case of one who returns from travel. And every narration that states; whoever sets out for travel after the entry of time must shorten (the prayer) we interpreted it to mean, ‘if the time still remains’. And the same applies to one who returns from travel. So that the reports do not contradict one another. And what clarifies what we have mentioned is the narration of Hariz that was cited earlier. He (Hariz) said: “I said to Imam عليه السلام, ‘A man misses a prayer while on a journey, then remembers it while in residence’.” Imam عليه السلام said: “He must make up what he missed in the same manner as it was missed. If it was a prayer of travel, he performs it in residence in the same manner. And if it was a prayer of residence, then let him make it up while traveling as a prayer of residence.” So this narration serves as an explanation for all the reports, because Imam عليه السلام said: “Whoever misses a prayer, let him make it up as it was missed.” And the one who returns from travel while the time still remains has not yet missed the prayer, and likewise, the one who departs for travel while the time still remains has not yet missed the prayer. And what also clarifies what we have mentioned is what was narrated:
