Zād al-Maʿād - Ibn al-Qayyim - (1/588)

Zād al-MaʿādIbn al-Qayyim

of ‘Ā’ishah stating that the Prophet, peace and blessings be upon him, would sometimes shorten the prayers while travelling and sometimes offer them in full, and would sometimes refrain from fasting and sometimes fast (1), it is not authentic. I heard Shaykh al-Islām Ibn Taymiyyah say (2): “It is a lie attributed to the Messenger of Allah, peace and blessings be upon him.” End of quotation.

Another version reads: “He would shorten the prayers, while she would offer them in full.” The first verb begins with yā’, the last letter of the alphabet, and the second with tā’, which has two dots above. Likewise, it reads: “He would refrain from fasting, while she would fast.” This means that she followed the ruling without taking the concession (3) in both cases. Our shaykh said (4): This (5) is false. The Mother of the Believers would never have opposed the Messenger of Allah, peace and blessings be upon him, and all his Companions by praying differently from them. How could she, when it is authentically reported from her that Allah prescribed the prayers as two units, then, when the Messenger of Allah, peace and blessings be upon him, emigrated to Medina, the prayers offered when not travelling were increased, while the prayers offered during travel were left unchanged (6)? Given this, how could anyone suppose that she prayed differently from the Prophet (7), peace and blessings be upon him, and the Muslims accompanying him?

I say: ‘Ā’ishah did offer the prayers in full after the Prophet’s death, peace and blessings be upon him. Ibn ‘Abbās, or someone else, said: “She adopted an interpretation just as ‘Uthmān did (8), whereas the Prophet, peace and blessings be upon him, always shortened the prayers.” Some narrators combined the two reports into one, saying: “The Messenger of Allah, peace and blessings be upon him, would shorten the prayers, while she would offer them in full,” and an error was made

(1) Reported by Ibn Abī Shayba (8271) and al-Bazzār (682, Kashf al-Astār). Its chain includes al-Mughīra ibn Ziyād, who has some weakness as a transmitter. It has other transmission routes, which will be mentioned shortly. (2) See Majmū‘ al-Fatāwā (22/78, 290; 24/145). (3) ص reads: “an ta’khudhahunna bi-l-‘aziyya”—a corrupt reading. (4) See Majmū‘ al-Fatāwā (24/151). (5) ك reads: “And it” instead of “And this.” (6) Reported by al-Bukhārī (350, 1090, 3935) and Muslim (685), from ‘Ā’isha. (7) All manuscripts except م, مب, and ن read: “the Messenger of Allah.” (8) Reported by al-Bukhārī (1090) and Muslim (685/3), from ‘Ā’isha; cited previously.

عائشة: أنَّ النبي ﷺ كان يقصُر في السفر ويُتِمُّ، ويفطر ويصوم (١)، فلا يصح. وسمعت شيخ الإسلام ابن تيمية يقول (٢): هو كذب على رسول الله ﷺ، انتهى. وقد روي: «كان يقصُر وتُتِمُّ»، الأول بالياء آخر الحروف، والثاني بالتاء المثناة من فوق. وكذلك: «يفطر وتصوم». أي تأخذ هي بالعزيمة (٣) في الموضعين. قال شيخنا (٤): وهذا (٥) باطل، ما كانت أمُّ المؤمنين لِتُخالفَ رسولَ الله ﷺ وجميعَ أصحابه فتصلِّي خلاف صلاتهم. كيف والصحيح عنها: أنَّ الله فرض الصلاة ركعتين، فلما هاجر رسولُ الله ﷺ إلى المدينة زيد في صلاة الحضر، وأُقِرَّت صلاةُ السفر (٦). فكيف يُظَنُّ بها مع ذلك أن تصلِّي بخلاف صلاة النبي (٧) ﷺ والمسلمين معه. قلت: قد أتمَّت عائشة بعد موت النبي ﷺ، قال ابن عباس أو غيره: «إنَّها تأوَّلت كما تأوَّل عثمان (٨)، والنَّبيُّ ﷺ كان يقصُر دائمًا». فركَّب بعضُ الرواة من الحديثين حديثًا، وقال: كان رسول الله ﷺ يقصُر وتُتِمُّ هي، فغلِط

(١) أخرجه ابن أبي شيبة (٨٢٧١) والبزار (٦٨٢ - كشف الأستار)، وفيه المغيرة بن زياد، فيه لين. وله طرق أخرى سيأتي ذكرها بعد قليل. (٢) انظر: «مجموع الفتاوى» (٢٢/ ٧٨، ٢٩٠) و (٢٤/ ١٤٥). (٣) ص: «أن تأخذهن بالعزية»، تحريف. (٤) انظر: «مجموع الفتاوى» (٢٤/ ١٥١). (٥) ك: «وهو». (٦) أخرجه البخاري (٣٥٠، ١٠٩٠، ٣٩٣٥) ومسلم (٦٨٥) من حديث عائشة. (٧) ما عدا م، مب، ن: «رسول الله». (٨) أخرجه البخاري (١٠٩٠) ومسلم (٦٨٥/ ٣) من حديث عائشة، وقد تقدم.