59 – They are unanimously agreed that anyone who embarks on a journey (1) on which the prayers are lawfully shortened—such as for Hajj, jihad, or ʿumrah—may shorten the noon (ẓuhr), afternoon (ʿaṣr), and nightfall (ʿishāʾ) prayers, performing each of them as two rakʿahs (units of prayer).
60 – They are unanimously agreed that the sunset (maghrib) prayer and the dawn (fajr) prayer are not to be shortened while travelling.
61 – They are unanimously agreed that someone who travels from Medina to Mecca, or over a comparable distance, is entitled to shorten the prayer, provided that his departure meets the conditions described above.
62 – They are unanimously agreed that a person intending to travel may begin shortening the prayer once he has completely passed all the houses of the village from which he set out.
63 – They are unanimously agreed that whoever sets out on a journey after the sun has passed its meridian may shorten the prayer.
64 – They are unanimously agreed that if a resident worshipper follows a traveller in prayer and the imam concludes the prayer after two rakʿahs (2), the resident is required (3) to complete his prayer.
= I say: The hadith of Anas was recorded by Ahmad in the Musnad (3/192); Abu Dawud (2931, 595); Ibn al-Jarud (310); Abu Ya‘la in his Musnad (5/422); al-Bayhaqi in al-Sunan al-Kubra (3/88); and al-Maqdisi in al-Mukhtara (7/92), through the chain of transmission: Abd al-Rahman ibn Mahdi – ‘Imran al-Qattan – Qatada – Anas, as a marfu‘ report (attributed to the Prophet). This isnad is weak for two reasons: (1) ‘Imran, whom Ibn Hajar in al-Taqrib grades “truthful but prone to error,” and (2) Qatada’s narration in the ‘an‘anah form (without explicit hearing).
Nevertheless, it is supported by other evidences.
1. A report from A‘isha, related by Ibn Hibban in his Sahih (5/506-507), al-Tabarani in al-Awsat (3/137), and Abu Ya‘la (7/434) through the route: Yazid ibn Zuray‘ – Habib al-Mu‘allim – Hisham ibn ‘Urwa – his father – A‘isha, marfu‘. This isnad is hasan and provides a strong corroboration for the hadith of Anas.
2. A mursal report of al-Sha‘bi, transmitted by Ibn Abi Shaybah (2/27) and by Abd al-Razzaq (2/395).
3. Another mursal report recorded by Abd al-Razzaq (2/395) from Ibn Jurayj, from Sa‘d ibn Ibrahim.
For further discussion of the ruling on a blind person leading the prayer, see Muhammad ibn Abd al-Rahman al-Ahdal, Inba’ al-Khullan bi-Ahkam al-‘Umyan, pp. 54–56.
(1) Omitted in manuscript K; it must be supplied to keep the passage coherent.
(2) The printed edition reads: “two rak‘as.”
(3) The printed edition reads: “upon the resident.”