Chapter on the Prayer During Travel

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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