Prayer During Travel
Man Lā Yaḥḍuruh al-Faqīh|Volume 1|Book 1|Chapter 59
رُوِيَ عَنْ زُرَارَةَ وَ مُحَمَّدِ بْنِ مُسْلِمٍ أَنَّهُمَا قَالاَ: قُلْنَا لِأَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ مَا تَقُولُ فِي اَلصَّلاَةِ فِي اَلسَّفَرِ كَيْفَ هِيَ وَ كَمْ هِيَ فَقَالَ «إِنَّ اَللَّهَ عَزَّ وَ جَلَّ يَقُولُ «وَ إِذٰا ضَرَبْتُمْ فِي اَلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنٰاحٌ أَنْ تَقْصُرُوا مِنَ اَلصَّلاٰةِ » فَصَارَ اَلتَّقْصِيرُ فِي اَلسَّفَرِ وَاجِباً كَوُجُوبِ اَلتَّمَامِ فِي اَلْحَضَرِ » قَالاَ قُلْنَا إِنَّمَا قَالَ اَللَّهُ عَزَّ وَ جَلَّ: «فَلَيْسَ عَلَيْكُمْ جُنٰاحٌ» وَ لَمْ يَقُلْ اِفْعَلُوا فَكَيْفَ أَوْجَبَ ذَلِكَ كَمَا أَوْجَبَ اَلتَّمَامَ فِي اَلْحَضَرِ فَقَالَ عَلَيْهِ اَلسَّلاَمُ «أَ وَ لَيْسَ قَدْ قَالَ اَللَّهُ عَزَّ وَ جَلَّ فِي اَلصَّفَا وَ اَلْمَرْوَةِ، «فَمَنْ حَجَّ اَلْبَيْتَ أَوِ اِعْتَمَرَ فَلاٰ جُنٰاحَ عَلَيْهِ أَنْ يَطَّوَّفَ بِهِمٰا » أَ لاَ تَرَوْنَ أَنَّ اَلطَّوَافَ بِهِمَا وَاجِبٌ مَفْرُوضٌ لِأَنَّ اَللَّهَ عَزَّ وَ جَلَّ ذَكَرَهُ فِي كِتَابِهِ وَ صَنَعَهُ نَبِيُّهُ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ كَذَلِكَ اَلتَّقْصِيرُ فِي اَلسَّفَرِ شَيْءٌ صَنَعَهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ وَ ذَكَرَهُ اَللَّهُ تَعَالَى ذِكْرُهُ فِي كِتَابِهِ » قَالاَ قُلْنَا لَهُ فَمَنْ صَلَّى فِي اَلسَّفَرِ أَرْبَعاً أَ يُعِيدُ أَمْ لاَ قَالَ «إِنْ كَانَ قَدْ قُرِئَتْ عَلَيْهِ آيَةُ اَلتَّقْصِيرُ وَ فُسِّرَتْ لَهُ فَصَلَّى أَرْبَعاً أَعَادَ وَ إِنْ لَمْ يَكُنْ قُرِئَتْ عَلَيْهِ وَ لَمْ يَعْلَمْهَا فَلاَ إِعَادَةَ عَلَيْهِ وَ اَلصَّلَوَاتُ كُلُّهَا فِي اَلسَّفَرِ اَلْفَرِيضَةُ رَكْعَتَانِ كُلُّ صَلاَةٍ إِلاَّ اَلْمَغْرِبَ فَإِنَّهَا ثَلاَثٌ لَيْسَ فِيهَا تَقْصِيرٌ تَرَكَهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ فِي اَلسَّفَرِ وَ اَلْحَضَرِ ثَلاَثَ رَكَعَاتٍ وَ قَدْ سَافَرَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِلَى ذِي خُشُبٍ وَ هِيَ مَسِيرَةُ يَوْمٍ مِنَ اَلْمَدِينَةِ يَكُونُ إِلَيْهَا بَرِيدَانِ أَرْبَعَةٌ وَ عِشْرُونَ مِيلاً فَقَصَّرَ وَ أَفْطَرَ فَصَارَتْ سُنَّةً وَ قَدْ سَمَّى رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ قَوْماً صَامُوا حِينَ أَفْطَرَ «اَلْعُصَاةَ» » قَالَ عَلَيْهِ اَلسَّلاَمُ «فَهُمُ اَلْعُصَاةُ إِلَى يَوْمِ اَلْقِيَامَةِ، وَ إِنَّا لَنَعْرِفُ أَبْنَاءَهُمْ وَ أَبْنَاءَ أَبْنَائِهِمْ إِلَى يَوْمِنَا هَذَا.
It was narrated from Zurarah and Muhammad ibn Muslim that they said: We asked Abu Ja'far عليه السلام about the prayer during travel: how is it and how many units? Imam عليه السلام said: "Indeed, Allah سبحانه وتعالى, the Mighty and Majestic, says, 'And when you travel throughout the land, there is no blame upon you for shortening the prayer.' Thus, the shortening of the prayer during travel has become obligatory, just as completing it is obligatory when not traveling." They said: "We said: 'Allah سبحانه وتعالى, the Mighty and Majestic, only says: "there is no blame upon you" and did not say "do it." How then has it become obligatory just as completing the prayer in residence is?' Imam عليه السلام said: 'Has not Allah سبحانه وتعالى, the Mighty and Majestic, said in relation to Safa and Marwa: "There is no blame upon him who performs Tawaf around them"? Do you not see that Tawaf between them is obligatory because Allah سبحانه وتعالى mentioned it in His Book, and His Prophet صلى الله عليه وعلى آله وسلم did it? Similarly, shortening the prayer during travel is something the Prophet صلى الله عليه وعلى آله وسلم did, and Allah سبحانه وتعالى mentioned it in His Book.' They said: 'So if one prays four units in travel, should he repeat or not?' Imam عليه السلام said: 'If the verse of shortening the prayer was recited to him and explained to him, but he prayed four, he must repeat. If it was not recited to him and he did not know, then there is no repeat upon him. All prayers during travel are two units, except for Maghrib, which remains three units, as the Messenger of Allah صلى الله عليه وعلى آله وسلم kept it three units during both travel and residence. The Messenger of Allah صلى الله عليه وعلى آله وسلم traveled to Dhu Khashab, a one-day journey from Medina, which is two Barid (approximately twenty-four miles), and he shortened the prayer and broke the fast, making it a Sunnah. The Messenger of Allah صلى الله عليه وعلى آله وسلم called those who fasted when he broke the fast "disobedient." He said: 'They are disobedient until the Day of Resurrection, and we know their children and the children of their children up to this day.'"
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَ مُحَمَّدُ بْنُ مُسْلِمٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ فَقَالَ لَهُ: اَلرَّجُلُ يُرِيدُ اَلسَّفَرَ مَتَى يُقَصِّرُ قَالَ «إِذَا تَوَارَى مِنَ اَلْبُيُوتِ» قَالَ قُلْتُ لَهُ اَلرَّجُلُ يُرِيدُ اَلسَّفَرَ فَيَخْرُجُ حِينَ تَزُولُ اَلشَّمْسُ فَقَالَ «إِذَا خَرَجْتَ فَصَلِّ رَكْعَتَيْنِ.
Muhammad ibn Muslim asked Abu Abdullah عليه السلام about when a person who intends to travel should begin shortening their prayers. He عليه السلام replied: "When he is no longer within sight of the houses." Muhammad then said: "If a person intends to travel and leaves at the time of the sun's decline (midday), what should he do?" He عليه السلام replied: "When you leave, pray two units (Rak'ahs)."
- Ṣaḥīḥ al-Faqīh, p. 62
وَ قَدْ رُوِيَ عَنِ اَلصَّادِقِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَقَصِّرْ إِلَى أَنْ تَعُودَ إِلَيْهِ.
It has been narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام that He said: "When you leave your home, shorten your prayers until you return to it."
- Ṣaḥīḥ al-Faqīh
وَ سَمِعَهُ عَبْدُ اَللَّهِ بْنُ يَحْيَى اَلْكَاهِلِيُّ يَقُولُ: فِي اَلتَّقْصِيرِ فِي اَلصَّلاَةِ بَرِيدٌ فِي بَرِيدٍ «أَرْبَعَةٌ وَ عِشْرُونَ مِيلاً» ثُمَّ قَالَ «كَانَ أَبِي عَلَيْهِ اَلسَّلاَمُ يَقُولُ» «إِنَّ اَلتَّقْصِيرَ لَمْ يُوضَعْ عَلَى اَلْبَغْلَةِ اَلسَّفْوَاءِ وَ اَلدَّابَّةِ اَلنَّاجِيَةِ وَ إِنَّمَا وُضِعَ عَلَى سَيْرِ اَلْقِطَارِ.
Abdullah ibn Yahya al-Kahili heard him say about the shortening of prayers that a "Barid in a Barid" (a distance) is "twenty-four miles." Then He said: "My father عليه السلام used to say: 'The shortening (of prayers) was not placed upon the swift mule or the quick steed; rather, it was intended for the traveling caravan.'"
- Ṣaḥīḥ al-Faqīh, p. 62
وَ رَوَى مُعَاوِيَةُ بْنُ وَهْبٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «إِذَا دَخَلْتَ بَلَداً وَ أَنْتَ تُرِيدُ اَلْمُقَامَ عَشَرَةَ أَيَّامٍ فَأَتِمَّ اَلصَّلاَةَ حِينَ تَقْدَمُ وَ إِنْ أَرَدْتَ اَلْمُقَامَ دُونَ اَلْعَشَرَةِ فَقَصِّرْ وَ إِنْ أَقَمْتَ تَقُولُ غَداً أَخْرُجُ وَ بَعْدَ غَدٍ وَ لَمْ تُجْمِعْ عَلَى عَشَرَةٍ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ شَهْرٍ فَإِذَا تَمَّ اَلشَّهْرُ فَأَتِمَّ اَلصَّلاَةَ» قَالَ قُلْتُ إِنْ دَخَلْتُ بَلَداً أَوَّلَ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ وَ لَسْتُ أُرِيدُ أَنْ أُقِيمَ عَشْراً فَقَالَ «قَصِّرْ وَ أَفْطِرْ» قُلْتُ فَإِنْ مَكَثْتُ كَذَلِكَ أَقُولُ غَداً أَوْ بَعْدَ غَدٍ فَأُفْطِرُ اَلشَّهْرَ كُلَّهُ وَ أَقْصُرُ قَالَ «نَعَمْ هَذَا وَاحِدٌ إِذَا قَصَرْتَ أَفْطَرْتَ وَ إِذَا أَفْطَرْتَ قَصَرْتَ.
Mu'awiyah ibn Wahb reported from Imam Abu Abdullah عليه السلام that He said: "If you enter a town and intend to stay there for ten days, then you must perform the full prayer as soon as you arrive. But if you intend to stay for less than ten days, you should shorten the prayer. If you keep saying 'Tomorrow I will leave' and 'The day after tomorrow' without deciding to stay for ten days, then you continue to shorten the prayer until it reaches a month ; after a month, you should perform the full prayer." He (the narrator) said: "I asked: If I enter a town on the first day of Ramadan and I do not intend to stay for ten days, what should I do?" Imam عليه السلام replied: "Shorten your prayer and break your fast." He (the narrator) asked: "If I continue in this state, always saying 'Tomorrow' or 'The day after tomorrow,' should I break the fast for the entire month and continue to shorten my prayers?" Imam عليه السلام said: "Yes, it is one rule: If you shorten your prayer, you break your fast, and if you break your fast, you shorten your prayer."
- Ṣaḥīḥ al-Faqīh, p. 62
وَقَالَ أَبُو وَلاَّدٍ اَلْحَنَّاطُ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي كُنْتُ نَوَيْتُ حِينَ دَخَلْتُ اَلْمَدِينَةَ أَنْ أُقِيمَ بِهَا عَشْراً فَأَتْمَمْتُ اَلصَّلاَةَ ثُمَّ بَدَا لِي أَنْ لاَ أُقِيمَ بِهَا فَمَا تَرَى لِي أُتِمُّ أَمْ أَقْصُرُ فَقَالَ لِي «إِنْ كُنْتَ دَخَلْتَ اَلْمَدِينَةَ وَ صَلَّيْتَ بِهَا صَلاَةً وَاحِدَةً فَرِيضَةً بِتَمَامٍ فَلَيْسَ لَكَ أَنْ تَقْصُرَ حَتَّى تَخْرُجَ مِنْهَا وَ إِنْ كُنْتَ حِينَ دَخَلْتَهَا عَلَى نِيَّتِكَ فِي اَلتَّمَامِ وَ لَمْ تُصَلِّ فِيهَا صَلاَةً فَرِيضَةً وَاحِدَةً بِتَمَامٍ حَتَّى بَدَا لَكَ أَنْ لاَ تُقِيمَ فَأَنْتَ فِي تِلْكَ اَلْحَالِ بِالْخِيَارِ إِنْ شِئْتَ فَانْوِ اَلْمُقَامَ عَشْراً وَ أَتِمَّ وَ إِنْ لَمْ تَنْوِ اَلْمُقَامَ عَشْراً فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ شَهْرٍ فَإِذَا مَضَى لَكَ شَهْرٌ فَأَتِمَّ اَلصَّلاَةَ.
Abu Walad al-Hannat said : I said to Imam Jafar ibn Muhammad Al-Sadiq عليه السلام: "When I entered Medina, I intended to stay there for ten days, so I completed my prayers (performed full prayers). Then it occurred to me not to stay for ten days. What should I do? Should I continue performing full prayers or shorten them?" Imam عليه السلام said: "If you entered Medina and prayed a single obligatory prayer with completion (full prayer), then you must continue performing the full prayer until you leave the city. However, if, upon entering, your intention was to perform full prayers but you had not yet prayed a single obligatory prayer in full before changing your intention not to stay, then you have the option: if you wish, you can intend to stay for ten days and perform full prayers, or if you do not intend to stay for ten days, you may shorten your prayers until a month has passed. If a month passes, then you must perform full prayers."
- Ṣaḥīḥ al-Faqīh, p. 62
وَ سَأَلَ زُرَارَةُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَخْرُجُ مَعَ اَلْقَوْمِ فِي سَفَرٍ يُرِيدُهُ فَدَخَلَ عَلَيْهِ اَلْوَقْتُ وَ قَدْ خَرَجَ مِنَ اَلْقَرْيَةِ عَلَى فَرْسَخَيْنِ فَصَلَّوْا وَ اِنْصَرَفَ بَعْضُهُمْ فِي حَاجَةٍ فَلَمْ يُقْضَ لَهُمُ اَلْخُرُوجُ مَا يَصْنَعُ بِالصَّلاَةِ اَلَّتِي كَانَ صَلاَّهَا رَكْعَتَيْنِ قَالَ «تَمَّتْ صَلاَتُهُ وَ لاَ يُعِيدُ.
Zurarah asked Imam Muhammad ibn Ali Al-Baqir عليه السلام about a man who sets out with a group of people for a journey that he intends to complete. The time for prayer enters while they have already departed from the village by a distance of two farsakhs (approximately six miles) and they perform their prayers (as two units). Some of them then turn back for a specific need, and they are unable to continue their journey. What should be done about the prayer that was performed as two units? Imam عليه السلام said: "His prayer is complete and he does not need to repeat it”.
- Ṣaḥīḥ al-Faqīh, p. 63
وَقَالَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ: «مَنْ صَلَّى فِي اَلسَّفَرِ أَرْبَعاً فَأَنَا إِلَى اَللَّهِ مِنْهُ بَرِيءٌ. يعني: متعمدا.
The Messenger of Allah صلى الله عليه وعلى آله وسلم said: "Whoever performs four units of prayer during travel, I disassociate myself from him in front of Allah سبحانه وتعالى”.
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «اَلْمُتَمِّمُ فِي اَلسَّفَرِ كَالْمُقَصِّرِ فِي اَلْحَضَرِ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "One who prays in full (without shortening) while traveling is like the one who shortens (prayer) while residing (at home)."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَهُ أَبُو بَصِيرٍ: عَنِ اَلرَّجُلِ يُصَلِّي فِي اَلسَّفَرِ أَرْبَعَ رَكَعَاتٍ نَاسِياً قَالَ «إِنْ ذَكَرَ فِي ذَلِكَ اَلْيَوْمِ فَلْيُعِدْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَمْضِيَ ذَلِكَ اَلْيَوْمُ فَلاَ إِعَادَةَ عَلَيْهِ.
Abu Basir asked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about a man who, while traveling, prays four rak'ahs (instead of two) out of forgetfulness. The Imam said: "If he remembers it on that same day, he should repeat (the prayer). If he does not remember until the day has passed, then there is no need for him to repeat it”.
- Ṣaḥīḥ al-Faqīh
وَ رَوَى زُرَارَةُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أَرْبَعَةٌ يَجِبُ عَلَيْهِمُ اَلتَّمَامُ فِي اَلسَّفَرِ كَانُوا أَوْ فِي اَلْحَضَرِ اَلْمُكَارِي وَ اَلْكَرِيُّ وَ اَلرَّاعِي وَ اَلْأَشْتَقَانُ لِأَنَّهُ عَمَلُهُمْ. وَ رُوِيَ: «اَلْمَلاَّحُ وَ اَلْأَشْتَقَانُ اَلْبَرِيدُ.
Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir عليه السلام that He said: "There are four categories of people who are required to offer the full (complete) prayer whether they are traveling or at home: the mule driver (al-Mukari), the camel driver (al-Karri), the shepherd, and al-Ashtaqan (those who constantly travel as part of their work). This is because it is their work (which involves constant travel)." It was also narrated: "The sailor (al-Mallah) and al-Ashtaqan (a type of courier or mail carrier) are also included."
- Ṣaḥīḥ al-Faqīh, p. 63
وَ رَوَى مُحَمَّدُ بْنُ مُسْلِمٍ عَنْ أَحَدِهِمَا عَلَيْهِمَا اَلسَّلاَمُ أَنَّهُ قَالَ: «لَيْسَ عَلَى اَلْمَلاَّحِينَ فِي سُفُنِهِمْ تَقْصِيرٌ وَ لاَ عَلَى اَلْمُكَارِي وَ اَلْجَمَّالِ.
Muhammad ibn Muslim narrated from one of the Imams عليه السلام that He said: "There is no shortening of the prayer for sailors on their ships, nor for the mule drivers (al-Mukari) and camel drivers (al-Jammal)."
- Ṣaḥīḥ al-Faqīh, p. 63
وَ رَوَى عَبْدُ اَللَّهِ بْنُ سِنَانٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «اَلْمُكَارِي إِذَا لَمْ يَسْتَقِرَّ فِي مَنْزِلِهِ إِلاَّ خَمْسَةَ أَيَّامٍ أَوْ أَقَلَّ قَصَّرَ فِي سَفَرِهِ بِالنَّهَارِ وَ أَتَمَّ صَلاَةَ اَللَّيْلِ، وَ عَلَيْهِ صَوْمُ شَهْرِ رَمَضَانَ فَإِنْ كَانَ لَهُ مُقَامٌ فِي اَلْبَلَدِ اَلَّذِي يَذْهَبُ عَشَرَةَ أَيَّامٍ أَوْ أَكْثَرَ وَ يَنْصَرِفُ إِلَى مَنْزِلِهِ وَ يَكُونُ لَهُ مُقَامُ عَشَرَةِ أَيَّامٍ أَوْ أَكْثَرَ قَصَّرَ فِي سَفَرِهِ وَ أَفْطَرَ.
Abdullah ibn Sinan narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام who said: "If a mule driver (al-Mukari) does not stay in his home for more than five days or less, he should shorten his prayer while traveling during the day but offer the complete prayer at night. He is also required to observe the fast of the month of Ramadan. If he has a stay of ten days or more in the town he goes to and then returns to his home with another stay of ten days or more, then he should shorten the prayer while traveling and break his fast."
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «اَلْجَمَّالُ وَ اَلْمُكَارِي إِذَا جَدَّ بِهِمَا اَلسَّيْرُ قَصَّرَا فِيمَا بَيْنَ اَلْمَنْزِلَيْنِ وَ أَتَمَّا فِي اَلْمَنْزِلَيْنِ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "The camel driver (al-Jammal) and the mule driver (al-Mukari) should shorten their prayers while traveling between their stopping places, but when they reach their stopping places, they should offer the complete prayers”.
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عَبْدُ اَللَّهِ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ جَزَّكٍ قَالَ: كَتَبْتُ إِلَى أَبِي اَلْحَسَنِ اَلثَّالِثِ عَلَيْهِ اَلسَّلاَمُ أَنَّ لِي جِمَالاً وَ لِي قُوَّامٌ عَلَيْهَا وَ لَسْتُ أَخْرُجُ فِيهَا إِلاَّ فِي طَرِيقِ مَكَّةَ لِرَغْبَتِي فِي اَلْحَجِّ أَوْ فِي اَلنَّدْرَةِ إِلَى بَعْضِ اَلْمَوَاضِعِ فَمَا يَجِبُ عَلَيَّ إِذَا أَنَا خَرَجْتُ مَعَهَا أَنْ أَعْمَلَ أَ يَجِبُ اَلتَّقْصِيرُ فِي اَلصَّلاَةِ وَ اَلصَّوْمِ فِي اَلسَّفَرِ أَوِ اَلتَّمَامُ فَوَقَّعَ عَلَيْهِ اَلسَّلاَمُ «إِذَا كُنْتَ لاَ تَلْزَمُهَا وَ لاَ تَخْرُجُ مَعَهَا فِي كُلِّ سَفَرٍ إِلاَّ إِلَى مَكَّةَ فَعَلَيْكَ تَقْصِيرٌ وَ فُطُورٌ.
Abdullah ibn Ja'far narrated from Muhammad ibn Jazk who said: ‘I wrote to Imam Al-Hassan Al-Askari عليه السلام saying, "I own camels and have people managing them, but I do not travel with them except when going to Mecca due to my desire for pilgrimage or rarely to some other places. What is required of me when I travel with them? Should I shorten my prayers and break my fast during travel, or should I perform them fully?" Imam عليه السلام replied: "If you do not always accompany them and only travel with them to Mecca, then you must shorten your prayers and break your fast."
- Ṣaḥīḥ al-Faqīh, p. 63
وَ سَأَلَ عَبْدُ اَلرَّحْمَنِ بْنُ اَلْحَجَّاجِ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ لَهُ اَلضِّيَاعُ بَعْضُهَا قَرِيبٌ مِنْ بَعْضٍ فَيَخْرُجُ فَيَطُوفُ فِيهَا أَ يُتِمُّ أَوْ يُقَصِّرُ قَالَ «يُتِمُّ.
Abd al-Rahman bin al-Hajjaj asked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about a man who owns lands that are close to one another and he travels between them. Should he complete his prayers or shorten them? Imam عليه السلام replied: "He should complete [his prayers]."
- Ṣaḥīḥ al-Faqīh, p. 64
وَ رَوَى إِسْمَاعِيلُ بْنُ أَبِي زِيَادٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «سَبْعَةٌ لاَ يُقَصِّرُونَ فِي اَلصَّلاَةِ اَلْجَابِي اَلَّذِي يَدُورُ فِي جِبَايَتِهِ، وَ اَلْأَمِيرُ اَلَّذِي يَدُورُ فِي إِمَارَتِهِ وَ اَلتَّاجِرُ اَلَّذِي يَدُورُ فِي تِجَارَتِهِ مِنْ سُوقٍ إِلَى سُوقٍ وَ اَلرَّاعِي وَ اَلْبَدَوِيُّ وَ اَلَّذِي يَطْلُبُ مَوَاضِعَ اَلْقَطْرِ وَ مَنْبِتَ اَلشَّجَرِ وَ اَلرَّجُلُ يَطْلُبُ اَلصَّيْدَ يُرِيدُ بِهِ لَهْوَ اَلدُّنْيَا وَ اَلْمُحَارِبُ اَلَّذِي يَقْطَعُ اَلسَّبِيلَ.
Isma'il bin Abi Ziyad narrated from Ja'far bin Muhammad عليه السلام from his father عليه السلام who said: "There are seven who do not shorten their prayers: the tax collector who travels for the purpose of collecting taxes, the leader who moves around within his jurisdiction, the trader who travels between markets for commerce, the shepherd, the Bedouin, the one who seeks places of rainfall and vegetation growth, and the man who hunts for the purpose of worldly amusement, and the bandit who blocks roads." Ismail ibn Abi Ziyad narrated from Ja'far ibn Muhammad, from his father, peace be upon them, who said: "Seven do not fall short in prayer: the tax collector who goes about his collection, the prince who manages his rule, the merchant who moves from market to market, the shepherd, the Bedouin, the one who seeks places of rain and the growth of trees, the man who hunts for the sake of worldly enjoyment, and the warrior who roams the paths."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُوسَى بْنُ 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 وَ مَنْ نَسِيَ أَرْبَعاً قَضَى أَرْبَعاً حِينَ يَذْكُرُهَا مُسَافِراً كَانَ أَوْ مُقِيماً وَ إِنْ نَسِيَ رَكْعَتَيْنِ صَلَّى رَكْعَتَيْنِ حِينَ يَذْكُرُهَا مُسَافِراً كَانَ أَوْ مُقِيماً.
Musa ibn Bakr narrated from Zurarah from Imam Muhammad ibn Ali Al-Baqir عليه السلام who said: "If a man forgets a prayer or prays it without purification, whether he is at home or traveling, and then remembers it, he must make up the prayer that is due, neither adding to it nor subtracting from it. If he forgot four rak'ahs (units of prayer), he should make up four rak'ahs when he remembers, regardless of whether he is traveling or at home. And if he forgot two rak'ahs, he should perform two rak'ahs when he remembers, whether traveling or at home."
- Ṣaḥīḥ al-Faqīh, p. 64
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «مِنَ اَلْأَمْرِ اَلْمَذْخُورِ إِتْمَامُ اَلصَّلاَةِ فِي أَرْبَعَةِ مَوَاطِنَ بِمَكَّةَ وَ اَلْمَدِينَةِ وَ مَسْجِدِ اَلْكُوفَةِ، وَ حَائِرِ اَلْحُسَيْنِ عَلَيْهِ اَلسَّلاَمُ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "From the reserved rulings is the completion of the prayer in four locations: Mecca, Medina, the Mosque of Kufa, and the Shrine (Haa'ir) of Imam Hussain عليه السلام."
- Ṣaḥīḥ al-Faqīh
قال مصنف هذا الكتاب رحمه الله: يعني بذلك أن يعزم على مقام عشرة أيام في هذه المواطن حتى يتم وتصديق ذلك:
The author of this book, may Allah سبحانه وتعالى have mercy upon him, commented: This means that one should resolve to stay for ten days in these locations in order to complete (the prayer), as confirmed by the following: (continues in the next hadith)
مَا رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلصَّلاَةِ بِمَكَّةَ وَ اَلْمَدِينَةِ يُقَصَّرُ أَوْ يُتَمُّ قَالَ «قَصِّرْ مَا لَمْ تَعْزِمْ عَلَى مُقَامِ عَشَرَةِ أَيَّامٍ.
It is narrated from Muhammad ibn Isma'il ibn Bazi' from Imam al-Ridha عليه السلام that He said: I asked him about the prayer in Mecca and Medina, whether it should be shortened or completed. Imam عليه السلام said: "Shorten it unless you intend to stay for ten days”.
- Ṣaḥīḥ al-Faqīh
وَ مَا رَوَاهُ مُحَمَّدُ بْنُ خَالِدٍ اَلْبَرْقِيُّ عَنْ حَمْزَةَ بْنِ عَبْدِ اَللَّهِ اَلْجَعْفَرِيِّ قَالَ: لَمَّا أَنْ نَفَرْتُ مِنْ مِنًى نَوَيْتُ اَلْمُقَامَ بِمَكَّةَ فَأَتْمَمْتُ اَلصَّلاَةَ ثُمَّ جَاءَنِي خَبَرٌ مِنَ اَلْمَنْزِلِ فَلَمْ أَجِدْ بُدّاً مِنَ اَلْمَصِيرِ إِلَى اَلْمَنْزِلِ فَلَمْ أَدْرِ أُتِمُّ أَمْ أُقَصِّرُ وَ أَبُو اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ يَوْمَئِذٍ بِمَكَّةَ فَأَتَيْتُهُ فَقَصَصْتُ عَلَيْهِ اَلْقِصَّةَ فَقَالَ لِيَ «اِرْجِعْ إِلَى اَلتَّقْصِيرِ».
It is narrated from Muhammad ibn Khalid al-Barqi from Hamza ibn Abdullah al-Ja'fari who said: “When I departed from Mina, I intended to stay in Mecca, so I completed the prayer. Then news came to me from my home, and I found that I had no choice but to return. I was uncertain whether to continue completing my prayers or to shorten them. At that time, Abu al-Hasan عليه السلام was in Mecca, so I approached him and explained the situation.” Imam عليه السلام said to me: "Return to shortening [your prayers]”.
- Ṣaḥīḥ al-Faqīh
وروى الفضيل بن يسار، عن أبي عبد الله عليه السلام قال: " ليس في السفر جمعة ولا أضحى ولا فطر.
Al-Fudhayl ibn Yasaar reported from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام who said: "There is no Jumu'ah (Jumu’ah prayer), nor Eid al-Adha, nor Eid al-Fitr for the traveler”.
- Ṣaḥīḥ al-Faqīh, p. 64
وَ رَوَى إِسْمَاعِيلُ بْنُ جَابِرٍ قَالَ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ يَدْخُلُ عَلَيَّ وَقْتُ اَلصَّلاَةِ وَ أَنَا فِي اَلسَّفَرِ فَلاَ أُصَلِّي حَتَّى أَدْخُلَ أَهْلِي فَقَالَ «صَلِّ وَ أَتِمَّ اَلصَّلاَةَ» قُلْتُ فَيَدْخُلُ عَلَيَّ وَقْتُ اَلصَّلاَةِ وَ أَنَا فِي أَهْلِي أُرِيدُ اَلسَّفَرَ فَلاَ أُصَلِّي حَتَّى أَخْرُجَ قَالَ «صَلِّ وَ قَصِّرْ فَإِنْ لَمْ تَفْعَلْ فَقَدْ خَالَفْتَ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ.
Ismail ibn Jabir reported: “I said to Imam Jafar ibn Muhammad Al-Sadiq عليه السلام: "The time for prayer enters while I am traveling, so I do not pray until I return home." Imam عليه السلام said: "Pray and complete the prayer." I said: "The time for prayer enters while I am at home and I intend to travel, so I do not pray until I have departed." Imam عليه السلام said: "Pray and shorten the prayer, for if you do not, you have opposed the Messenger of Allah صلى الله عليه وعلى آله وسلم”.
- Ṣaḥīḥ al-Faqīh
وَ أَمَّا خَبَرُ حَرِيزٍ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنْ رَجُلٍ يَدْخُلُ مِنْ سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ اَلصَّلاَةِ وَ هُوَ فِي اَلطَّرِيقِ قَالَ «يُصَلِّي رَكْعَتَيْنِ وَ إِنْ خَرَجَ إِلَى سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ اَلصَّلاَةِ فَلْيُصَلِّ أَرْبَعاً.
Regarding the report of Hariz from Muhammad ibn Muslim, from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام, who said: "I asked him about a man who returns from his journey while the time for prayer has entered, and he is still on the road." Imam عليه السلام said: "He should pray two rak'ahs (units of prayer). If he sets out on a journey and the time for prayer has already entered, then he should pray four rak'ahs."
- Ṣaḥīḥ al-Faqīh, p. 64
فإنه يعني به إذا كان لا يخاف فوات خروج الوقت أتم وإن خاف خروج الوقت قصر، وتصديق ذلك:
Indeed, it means that if there is no fear of the time passing, he should complete it. But if there is fear of the time passing, he should shorten it. And the proof for this is: (in the next hadith)
فِي كِتَابِ اَلْحَكَمِ بْنِ مِسْكِينٍ قَالَ قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَقْدَمُ مِنْ سَفَرِهِ فِي وَقْتِ صَلاَةٍ فَقَالَ «إِنْ كَانَ لاَ يَخَافُ خُرُوجَ اَلْوَقْتِ فَلْيُتِمَّ وَ إِنْ كَانَ يَخَافُ خُرُوجَ اَلْوَقْتِ فَلْيُقَصِّرْ.
In the book of Al-Hakam ibn Miskin, it is reported that Imam Jafar ibn Muhammad Al-Sadiq عليه السلام was asked about a man who arrives from his journey during the time for a prayer. Imam عليه السلام said: "If he does not fear that the time for the prayer will expire, he should complete it (in full). But if he fears that the time will expire, he should shorten it”.
- Ṣaḥīḥ al-Faqīh
وهذا موافق لحديث إسماعيل بن جابر.
This is in accordance with the hadith of Ismail ibn Jabir.
وَ سَأَلَ إِسْحَاقُ بْنُ عَمَّارٍ أَبَا إِبْرَاهِيمَ مُوسَى بْنَ جَعْفَرٍ عَلَيْهِمَا اَلسَّلاَمُ: فِي اَلرَّجُلِ يَكُونُ مُسَافِراً ثُمَّ يَقْدَمُ فَيَدْخُلُ بُيُوتَ اَلْكُوفَةِ أَ يُتِمُّ اَلصَّلاَةَ أَمْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ إِلَى أَهْلِهِ قَالَ «بَلْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ إِلَى أَهْلِهِ.
Ishaq ibn Ammar asked Abu Ibrahim Imam Musa ibn Jafar Al-Kadhim عليه السلام about a man who is traveling and then arrives, entering the boundaries of Kufa. He asked: "Should he perform the full prayer or continue to shorten it until he enters his home?" Imam عليه السلام said: "Rather, he should continue to shorten it until he enters his home”.
- Ṣaḥīḥ al-Faqīh, p. 64
وَ رَوَى سَيْفٌ اَلتَّمَّارُ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: قَالَ لَهُ بَعْضُ أَصْحَابِنَا كُنَّا نَقْضِي صَلاَةَ اَلنَّهَارِ إِذَا نَزَلْنَا بَيْنَ اَلْمَغْرِبِ وَ اَلْعِشَاءِ اَلْآخِرَةِ فَقَالَ «لاَ اَللَّهُ أَعْلَمُ بِعِبَادِهِ حِينَ رَخَّصَ إِنَّمَا فَرَضَ اَللَّهُ عَزَّ وَ جَلَّ عَلَى اَلْمُسَافِرِ رَكْعَتَيْنِ لاَ قَبْلَهُمَا وَ لاَ بَعْدَهُمَا شَيْءٌ إِلاَّ صَلاَةُ اَللَّيْلِ عَلَى بَعِيرِكَ حَيْثُ تَوَجَّهَ بِكَ.
Saif al-Tammar narrated from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام that one of our companions said to him: "We used to make up the daytime prayers when we would stop between Maghrib (evening prayer) and Isha (night prayer)." He عليه السلام replied: "No, Allah سبحانه وتعالى knows His servants best when He granted the concession. Allah سبحانه وتعالى the Mighty and Majestic has prescribed for the traveler two rak'ahs (units of prayer); there is nothing before or after them except for the night prayer while you are on your mount, wherever it may take you”.
- Ṣaḥīḥ al-Faqīh, p. 64
وَ سُئِلَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ صَلاَةِ اَلنَّافِلَةِ بِالنَّهَارِ فِي سَفَرٍ فَقَالَ «لَوْ صَلَحَتِ اَلنَّافِلَةُ فِي اَلسَّفَرِ تَمَّتِ اَلْفَرِيضَةُ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام was asked about performing the supererogatory (nafilah) prayers during the day while traveling. Imam عليه السلام said: "If it were appropriate to perform the nafilah (supererogatory) prayers during travel, then the obligatory (fardh) prayers would have been completed (in full)”.
- Ṣaḥīḥ al-Faqīh
ولا بأس بقضاء صلاة الليل بالنهار في السفر.
However, there is no harm in making up the night prayers during the day while traveling.
وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ يُصَلِّي عَلَى رَاحِلَتِهِ اَلْفَرِيضَةَ فِي يَوْمٍ مَطِيرٍ.
The Messenger of Allah صلى الله عليه وعلى آله وسلم would perform the obligatory prayer on his mount on a rainy day.
- Ṣaḥīḥ al-Faqīh
وَقَالَ إِبْرَاهِيمُ اَلْكَرْخِيُّ: قُلْتُ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ إِنِّي أَقْدِرُ أَنْ أَتَوَجَّهَ نَحْوَ اَلْقِبْلَةِ فِي اَلْمَحْمِلِ فَقَالَ «هَذَا اَلضِّيقُ أَ مَا لَكُمْ فِي رَسُولِ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ أُسْوَةٌ.
Ibrahim al-Karkhi said: "I said to Imam Jafar ibn Muhammad Al-Sadiq عليه السلام: "I am able to face the Qiblah (direction of prayer) while in the mahmil (a covered mount or carrier)." He عليه السلام replied: "Is this restriction (truly necessary) ? Do you not have in the Messenger of Allah صلى الله عليه وعلى آله وسلم an example to follow?"
- Ṣaḥīḥ al-Faqīh, p. 65
وَ سَأَلَ سَعْدُ بْنُ سَعْدٍ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ تَكُونُ مَعَهُ اَلْمَرْأَةُ اَلْحَائِضُ فِي اَلْمَحْمِلِ أَ يُصَلِّي وَ هِيَ مَعَهُ قَالَ «نَعَمْ.
Sa'd ibn Sa'd asked Abu al-Hasan al-Ridha عليه السلام about a man who is with a menstruating woman in a mahmil (covered mount or carrier). He asked: "Should he pray while She is with him?" He عليه السلام replied: "Yes”.
- Ṣaḥīḥ al-Faqīh, p. 65
وَ سَأَلَ سَعِيدُ بْنُ يَسَارٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُصَلِّي صَلاَةَ اَللَّيْلِ وَ هُوَ عَلَى دَابَّتِهِ أَ لَهُ أَنْ يُغَطِّيَ وَجْهَهُ وَ هُوَ يُصَلِّي قَالَ «أَمَّا إِذَا قَرَأَ فَنَعَمْ وَ أَمَّا إِذَا أَوْمَأَ بِوَجْهِهِ لِلسُّجُودِ فَلْيَكْشِفْهُ حَيْثُ مَا أَوْمَأَتْ بِهِ اَلدَّابَّةُ.
Sa'id ibn Yasarasked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about a man performing the night prayer while on his mount. He asked: "Is it permissible for him to cover his face while praying?" He عليه السلام replied: "Yes, when he is reciting (the Qur'an). However, when he gestures with his face for prostration, he should uncover it wherever the mount takes him”.
- Ṣaḥīḥ al-Faqīh, p. 65
وَ سَأَلَ عَبْدُ اَلرَّحْمَنِ بْنُ اَلْحَجَّاجِ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يُصَلِّي اَلنَّوَافِلَ فِي اَلْأَمْصَارِ وَ هُوَ عَلَى دَابَّتِهِ حَيْثُمَا تَوَجَّهَتْ بِهِ قَالَ «لاَ بَأْسَ.
Abd al-Rahman ibn al-Hajjaj asked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about a man performing supererogatory (nafilah) prayers in towns and cities while on his mount, wherever it faces. He عليه السلام replied: "There is no harm."
- Ṣaḥīḥ al-Faqīh, p. 65
وَ سَأَلَ عَلِيُّ بْنُ يَقْطِينٍ، أَبَا اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ: عَنِ اَلرَّجُلِ يَخْرُجُ فِي اَلسَّفَرِ ثُمَّ يَبْدُو لَهُ فِي اَلْإِقَامَةِ وَ هُوَ فِي اَلصَّلاَةِ قَالَ «يُتِمُّ إِذَا بَدَتْ لَهُ اَلْإِقَامَةُ» وَ عَنِ اَلرَّجُلِ يُشَيِّعُ أَخَاهُ إِلَى اَلْمَكَانِ اَلَّذِي يَجِبُ عَلَيْهِ فِيهِ اَلتَّقْصِيرُ وَ اَلْإِفْطَارُ قَالَ «لاَ بَأْسَ بِذَلِكَ.
Ali ibn Yaqtin asked Abu al-Hasan عليه السلام about a man who sets out on a journey and then decides to stay (reside) while he is in the midst of prayer. Imam عليه السلام said: "He should complete (the full prayer) when he decides to stay." He also asked about a man who accompanies his brother to the point where shortening prayers and breaking the fast becomes obligatory. Imam عليه السلام said: "There is no harm in that."
- Ṣaḥīḥ al-Faqīh, p. 65
ولا بأس بالجمع بين الصلاتين في السفر والحضر من علة وغير علة. ولا بأس بتأخير المغرب في السفر حتى يغيب الشفق. ولا بأس بتأخير المغرب للمسافر إذا كان في طلب المنزل إلى ربع الليل.
There is also no harm in combining two prayers during travel or when at home, whether due to a reason or without a reason. There is no harm in delaying the Maghrib prayer during travel until the twilight has disappeared. There is no harm in a traveler delaying Maghrib prayer until one-quarter of the night if he is seeking a place to rest.
وَ فِي رِوَايَةِ أَبِي بَصِيرٍ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «أَنْتَ فِي وَقْتِ اَلْمَغْرِبِ فِي اَلسَّفَرِ إِلَى خَمْسَةِ أَمْيَالٍ مِنْ بَعْدِ غُرُوبِ اَلشَّمْسِ.
In a narration from Abu Basir, Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "You are in the time of Maghrib (evening prayer) while traveling up to a distance of five miles after sunset”.
- Ṣaḥīḥ al-Faqīh
ولا بأس بتعجيل العتمة في السفر قبل مغيب الشفق.
There is no harm in hastening the Isha (night) prayer during travel before the disappearance of twilight.
وَ سَأَلَ عَمَّارٌ اَلسَّابَاطِيُّ، أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ حَدِّ اَلطِّينِ اَلَّذِي لاَ يُسْجَدُ فِيهِ مَا هُوَقَالَ «إِذَا غَرِقَتْ فِيهِ اَلْجَبْهَةُ وَ لَمْ تَثْبُتْ عَلَى اَلْأَرْضِ.
Ammar al-Sabati asked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about the extent of wetness or mud that makes it unsuitable for prostration. Imam عليه السلام said: "When the forehead sinks into it and does not remain firm on the ground”.
- Ṣaḥīḥ al-Faqīh
وَقَالَ مُعَاوِيَةُ بْنُ عَمَّارٍ لِأَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: إِنَّ أَهْلَ مَكَّةَ يُتِمُّونَ اَلصَّلاَةَ بِعَرَفَاتٍ، قَالَ «وَيْلَهُمْ أَوْ وَيْحَهُمْ وَ أَيُّ سَفَرٍ أَشَدُّ مِنْهُ لاَ لاَ يُتَمُّ.
Muawiya ibn Ammar said to Imam Jafar ibn Muhammad Al-Sadiq عليه السلام: "The people of Mecca complete (perform in full) their prayers at Arafat." He عليه السلام replied: "Woe to them! (Or, Alas for them!) What journey is more significant than this? No, it should not be completed”.
- Ṣaḥīḥ al-Faqīh, p. 66
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: «إِنَّ رَسُولَ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لَمَّا نَزَلَ عَلَيْهِ جَبْرَئِيلُ بِالتَّقْصِيرِ قَالَ لَهُ اَلنَّبِيُّ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ «فِي كَمْ ذَلِكَ» فَقَالَ فِي بَرِيدٍ قَالَ «وَ كَمِ اَلْبَرِيدُ» قَالَ مَا بَيْنَ ظِلِّ عَيْرٍ إِلَى فَيْءِ وُعَيْرٍ فَذَرَعَتْهُ بَنُو أُمَيَّةَ ثُمَّ جَزَّءُوهُ عَلَى اِثْنَيْ عَشَرَ مِيلاً فَكَانَ كُلُّ مِيلٍ أَلْفاً وَ خَمْسَمِائَةِ ذِرَاعٍ وَ هُوَ أَرْبَعَةُ فَرَاسِخَ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام said: "When Archangel Jibril عليه السلام descended upon the Messenger of Allah صلى الله عليه وعلى آله وسلم with the ruling of shortening (the prayer), the Prophet صلى الله عليه وعلى آله وسلم asked him, 'For how long (a distance) is this required?' Archangel Jibril عليه السلام replied: 'For a barid.' The Prophet صلى الله عليه وعلى آله وسلم asked: 'And what is a barid?' Jibril said: 'The distance between the shadow of 'Ayr to the shade of Wu'ayr.' The Banu Umayyah measured it, divided it into twelve miles, with each mile being one thousand five hundred cubits, equating to four farsakhs (parasangs).'"
- Ṣaḥīḥ al-Faqīh
يعني أنه إذا كان السفر أربعة فراسخ وأراد الرجوع من يومه فالتقصير عليه واجب، ومتى لم يرد الرجوع من يومه فهو بالخيار إن شاء أتم وإن شاء قصر وتصديق ما فسرت من ذلك
It means that if the journey is four farsakhs (a unit of distance) and he intends to return on the same day, shortening (the prayer) is obligatory for him. However, if he does not intend to return on the same day, he has the choice—whether to complete the prayer or to shorten it. The proof for this explanation is: (in the following hadith).
خَبَرُ جَمِيلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ بْنِ أَعْيَنَ قَالَ: سَأَلْتُ أَبَا جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّقْصِيرِ فَقَالَ «بَرِيدٌ ذَاهِبٌ وَ بَرِيدٌ جَائِي وَ كَانَ رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ إِذَا أَتَى ذُبَاباً قَصَّرَ.
Jamil ibn Darraj reported from Zurarah ibn A'yan, who said: I asked Abu Ja'far عليه السلام about the ruling for shortening the prayer. Imam عليه السلام said: "A barid going and a barid returning. The Messenger of Allah صلى الله عليه وعلى آله وسلم would shorten his prayers when he reached Dhu'bāb."
- Ṣaḥīḥ al-Faqīh, p. 66
وذباب على بريد وإنما فعل ذلك لأنه إذا رجع كان سفره بريد بن ثمانية فراسخ.
Dhu'bāb was at a distance of a barid (approximately 12 miles), and the reason for this was that upon his return, his total journey would amount to two barids, which equals eight farsakhs.
وَ سَأَلَ زَكَرِيَّا بْنُ آدَمَ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اَلتَّقْصِيرِ فِي كَمْ يُقَصِّرُ اَلرَّجُلُ إِذَا كَانَ فِي ضِيَاعِ أَهْلِ بَيْتِهِ وَ أَمْرُهُ جَائِزٌ فِيهَا يَسِيرُ فِي اَلضِّيَاعِ يَوْمَيْنِ وَ لَيْلَتَيْنِ وَ ثَلاَثَةَ أَيَّامٍ وَ لَيَالِيَهُنَّ فَكَتَبَ «اَلتَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ وَ لَيْلَةٍ.
Zakariyya ibn Adam asked Abu al-Hasan al-Ridha عليه السلام about the distance for shortening prayers when a man is in the lands belonging to his family and has control over them, traveling through these lands for two days and two nights or three days and their nights. Abu al-Hasan عليه السلام wrote in response, "Shortening is applicable for the journey of one day and one night."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى مُحَمَّدُ بْنُ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ قَالَ: سَأَلْتُ أَبَا اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ عَنِ اِمْرَأَةٍ كَانَتْ فِي طَرِيقِ مَكَّةَ فَصَلَّتْ ذَاهِبَةً وَ جَائِيَةً اَلْمَغْرِبَ رَكْعَتَيْنِ رَكْعَتَيْنِ فَقَالَ «لَيْسَ عَلَيْهَا إِعَادَةٌ. وَ فِي رِوَايَةِ اَلْحُسَيْنِ بْنِ سَعِيدٍ عَنِ اِبْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي اَلْحَسَنِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ عَلَيْهَا قَضَاءٌ.
Muhammad ibn Abi Umayr reported from Muhammad ibn Ishaq ibn Ammar, who said: I asked Abu al-Hasan al-Ridha عليه السلام about a woman who was on the way to Mecca and performed the Maghrib prayer two rak'ahs going and two rak'ahs returning. Imam عليه السلام said: "She does not need to repeat it." In another narration from al-Hussain ibn Sa'id, from ibn Abi Umayr, from Muhammad ibn Ishaq ibn Ammar, from Abu al-Hasan عليه السلام, Imam عليه السلام said: "There is no obligation to make it up."
- Ṣaḥīḥ al-Faqīh
وَ فِي رِوَايَةِ اَلْعَلاَءِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِذَا صَلَّى اَلْمُسَافِرُ خَلْفَ قَوْمٍ حُضُورٍ فَلْيُتِمَّ صَلاَتَهُ رَكْعَتَيْنِ وَ يُسَلِّمُ وَ إِنْ صَلَّى مَعَهُمُ اَلظُّهْرَ فَلْيَجْعَلِ اَلْأَوَّلَتَيْنِ اَلظُّهْرَ وَ اَلْأَخِيرَتَيْنِ اَلْعَصْرَ.
In a narration from Al-‘Ala from Muhammad ibn Muslim, from Imam Muhammad ibn Ali Al-Baqir عليه السلام, He said: "If a traveler prays behind residents (those who are not traveling), he should complete his prayer as two rak'ahs and then give the salutation (end the prayer). If he prays with them at Dhuhr (noon prayer), he should make the first two rak'ahs for Dhuhr and the last two for Asr (afternoon prayer)."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَ إِسْمَاعِيلُ بْنُ اَلْفَضْلِ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ رَجُلٍ يُسَافِرُ مِنْ أَرْضٍ إِلَى أَرْضٍ وَ إِنَّمَا يَنْزِلُ قُرَاهُ وَ ضَيْعَتَهُ فَقَالَ «إِذَا نَزَلْتَ قُرَاكَ وَ أَرْضَكَ فَأَتِمَّ اَلصَّلاَةَ وَ إِذَا كُنْتَ فِي غَيْرِ أَرْضِكَ فَقَصِّرْ.
Ismail ibn al-Fadl asked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about a man who travels from one land to another but resides in his own villages and properties. Imam عليه السلام said: "If you stay in your own village or land, then complete the prayer; if you are in land that is not yours, then shorten the prayer."
- Ṣaḥīḥ al-Faqīh, p. 66
قال مصنف هذا الكتاب رحمه الله: يعني بذلك إذا أراد المقام في قراه وأرضه عشرة أيام ومتى لم يرد المقام بها عشرة أيام قصر إلا أن يكون لها به منزل يكون فيه في السنة ستة أشهر، فإن كان كذلك أتم متى دخلها، وتصديق ذلك:
The compiler of this book, may Allah سبحانه وتعالى have mercy upon him, added: This applies if he intends to stay in his village or land for ten days. If he does not intend to stay for ten days, he should shorten the prayer unless he has a residence there where he stays for six months of the year; in that case, he should complete the prayer whenever he enters it.
مَا رَوَاهُ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ بَزِيعٍ عَنْ أَبِي اَلْحَسَنِ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ قَالَ: سَأَلْتُهُ عَنِ اَلرَّجُلِ يُقَصِّرُ فِي ضَيْعَتِهِ فَقَالَ «لاَ بَأْسَ مَا لَمْ يَنْوِ مُقَامَ عَشَرَةِ أَيَّامٍ إِلاَّ أَنْ يَكُونَ لَهُ بِهَا مَنْزِلٌ يَسْتَوْطِنُهُ» قَالَ قُلْتُ لَهُ مَا اَلاِسْتِيطَانُ فَقَالَ «أَنْ يَكُونَ لَهُ بِهَا مَنْزِلٌ يُقِيمُ فِيهِ سِتَّةَ أَشْهُرٍ فَإِذَا كَانَ كَذَلِكَ يُتِمُّ فِيهَا مَتَى دَخَلَهَا.
Muhammad ibn Isma'il ibn Bazi' reported from Abu al-Hasan al-Ridha عليه السلام that he asked about a man shortening his prayers at his property. Imam عليه السلام said: "There is no harm as long as he does not intend to stay for ten days, unless he has a house there where he resides." I asked him, "What is meant by 'resides'?" Imam عليه السلام said: "It means he has a house where he stays for six months. If that is the case, he should complete (his prayers) whenever he enters it."
- Ṣaḥīḥ al-Faqīh, p. 66
وَ مَا رَوَاهُ عَلِيُّ بْنُ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «كُلُّ مَنْزِلٍ مِنْ مَنَازِلِكَ لاَ تَسْتَوْطِنُهُ فَعَلَيْكَ فِيهِ اَلتَّقْصِيرُ.
Ali ibn Yaqtin reported from Abu al-Hasan the First عليه السلام who said: "For every dwelling of yours that you do not consider a permanent residence, you must shorten your prayers there."
- Ṣaḥīḥ al-Faqīh
وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَخْرُجُ إِلَى اَلصَّيْدِ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلاَثَةً أَ يُقَصِّرُ أَوْ يُتِمُّ فَقَالَ «إِنْ خَرَجَ لِقُوتِهِ وَ قُوتِ عِيَالِهِ فَلْيُقَصِّرْ وَ لْيُفْطِرْ وَ إِنْ خَرَجَ لِطَلَبِ اَلْفُضُولِ فَلاَ وَ لاَ كَرَامَةَ.
Imam Jafar ibn Muhammad Al-Sadiq عليه السلام was asked regarding a man who goes out for hunting for a journey of one day, two days, or three days: "Should he shorten his prayers or complete them?" Imam عليه السلام said: "If he goes out for his sustenance and the sustenance of his family, he should shorten his prayers and break his fast. But if he goes out seeking leisure or excess (unnecessary pursuit), then no, and it is not permissible."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى أَبُو بَصِيرٍ أَنَّهُ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ عَلَى صَاحِبِ اَلصَّيْدِ تَقْصِيرٌ ثَلاَثَةَ أَيَّامٍ فَإِذَا جَاوَزَ اَلثَّلاَثَةَ لَزِمَهُ.يعني الصيد للفضول.
Abu Basir reported that Imam عليه السلام said: "A hunter is not required to shorten his prayers for three days; however, if he goes beyond three days, then it becomes obligatory upon him to do so."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى عِيصُ بْنُ اَلْقَاسِمِ عَنْهُ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَتَصَيَّدُ فَقَالَ «إِنْ كَانَ يَدُورُ حَوْلَهُ فَلاَ يُقَصِّرْ وَ إِنْ كَانَ تَجَاوَزَ اَلْوَقْتَ فَلْيُقَصِّرْ.
Ays ibn al-Qasim reported that He عليه السلام was asked about a man who goes hunting. Imam عليه السلام said: "If he is moving around within his vicinity (local area), then he should not shorten his prayer. But if he goes beyond (a specified distance), he should shorten."
- Ṣaḥīḥ al-Faqīh
ولو أن مسافرا ممن يجب عليه التقصير مال عن طريقه إلى صيد لوجب عليه التمام لطلب الصيد، فإن رجع من صيده إلى الطريق فعليه في رجوعه التقصير.
If a traveler who is obligated to shorten his prayers diverts from his path for the purpose of hunting, he must then complete his prayers due to the pursuit of hunting. However, if he returns to his path, he should revert to shortening his prayers.
وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنْ خَشِيتَ أَنْ لاَ تَقُومَ فِي آخِرِ اَللَّيْلِ أَوْ كَانَتْ بِكَ عِلَّةٌ أَوْ أَصَابَكَ بَرْدٌ فَصَلِّ وَ أَوْتِرْ فِي أَوَّلِ اَللَّيْلِ فِي اَلسَّفَرِ.
Al-Halabi reported from Imam Jafar ibn Muhammad Al-Sadiq عليه السلام who said: "If you fear that you will not be able to wake up at the end of the night, or if you have an ailment or are afflicted by cold, then pray and perform the Witr prayer at the beginning of the night while traveling."
- Ṣaḥīḥ al-Faqīh, p. 66
وَ سَأَلَ عَلِيُّ بْنُ سَعِيدٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ فِي اَلسَّفَرِ فِي أَوَّلِ اَللَّيْلِ قَالَ «نَعَمْ.
Ali ibn Sa'id asked Imam Jafar ibn Muhammad Al-Sadiq عليه السلام about performing the night prayer and Witr prayer during travel at the beginning of the night. Imam عليه السلام said: "Yes."
- Ṣaḥīḥ al-Faqīh
وَ سَأَلَ سَمَاعَةُ بْنُ مِهْرَانَ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ وَقْتِ صَلاَةِ اَللَّيْلِ فِي اَلسَّفَرِ فَقَالَ «مِنْ حِينِ تُصَلِّي اَلْعَتَمَةَ إِلَى أَنْ يَنْفَجِرَ اَلصُّبْحُ.
Sama'a ibn Mehran asked Abu al-Hasan the First عليه السلام about the timing of the night prayer during travel. Imam عليه السلام said: "From the time you perform the 'Atamah (Isha, the night prayer) until the break of dawn (Fajr)."
- Ṣaḥīḥ al-Faqīh
وَ رَوَى حَرِيزٌ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ كَانَ لاَ يَرَى بَأْساً بِأَنْ يُصَلِّيَ اَلْمَاشِي وَ هُوَ يَمْشِي وَ لَكِنْ لاَ يَسُوقُ اَلْإِبِلَ.
Hariz reported from someone who narrated from Imam Muhammad ibn Ali Al-Baqir عليه السلام that he did not see any problem with praying while walking, as long as he was not driving the camels.
- Ṣaḥīḥ al-Faqīh
Commentary #1