Zād al-MaʿādIbn al-Qayyim

would never omit either, whether at home or travelling.

When asked about this, Ibn ‘Umar said: “I accompanied the Prophet (1), peace and blessings be upon him, and never saw him offer voluntary prayers while travelling. Allah, Mighty and Majestic, says: ‘Indeed, in the Messenger of Allah you have an excellent example.’ [al-Ahzāb: 21]” (2). By voluntary prayers, he meant the regular sunnah prayers; otherwise, it is authentically reported that the Prophet, peace and blessings be upon him, would offer voluntary prayers on his mount, whichever direction he was facing.

In the two Sahīh collections (3), Ibn ‘Umar said: “While travelling, the Messenger of Allah, peace and blessings be upon him, would offer the night prayer on his mount, whichever direction it took him, making gestures. This did not apply to the obligatory prayers. He would also pray Witr on his mount.”

Al-Shāfi‘ī said (4): “It is established that the Prophet, peace and blessings be upon him, would offer voluntary prayers at night while shortening his prayers.”

In the two Sahīh collections (5), ‘Āmir ibn Rabī‘ah reported that he saw the Prophet, peace and blessings be upon him, offering voluntary prayers at night while travelling on his mount. This, then, was the night prayer.

Imam Ahmad was asked about offering voluntary prayers while travelling. He replied: “I hope there is nothing wrong with offering voluntary prayers while travelling” (6).

(1) All manuscripts except Qāf, Mīm, Mīm-Bā’, and Nūn read: rasūl Allāh (“the Messenger of Allah”). (2) Recorded by al-Bukhārī (1101), whose wording is quoted, and Muslim (689) in a longer version. (3) Recorded by al-Bukhārī (1000) and Muslim (700). (4) In al-Umm (2:365), and transmitted from al-Shāfi‘ī in Ma‘rifat al-Sunan (4:284). (5) Al-Bukhārī (1093) and Muslim (701). (6) See Abū Dāwūd’s Masā’il (p. 111) and Ibn Hāni’s Masā’il (p. 115).
لم يكن لِيدَعهما حضرًا ولا سفرًا. قال ابن عمر وقد سئل عن ذلك: فقال: «صحبتُ النَّبيَّ (١) ﷺ، فلم أرَه يسبِّح في السفر. قال الله ﷿: ﴿لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ﴾ [الأحزاب: ٢١]» (٢). ومراده بالتسبيح: السُّنَّة، وإلَّا فقد صحَّ عنه ﷺ أنه كان يسبِّح على ظهر راحلته حيث كان وجهه. وفي «الصحيحين» (٣) عن ابن عمر قال: كان رسول الله ﷺ يصلِّي في السفر على راحلته حيث توجَّهت به يومئ إيماءً صلاةَ الليل إلا الفرائض، ويوتر على راحلته. قال الشافعي (٤): وثابتٌ عن النبي ﷺ أنه كان يتنفَّل ليلًا، وهو يقصُر. وفي «الصحيحين» (٥) عن عامر بن ربيعة أنه رأى النَّبيَّ ﷺ يصلِّي السُّبحة بالليل في السفر على ظهر راحلته. فهذا قيام الليل. وقد سئل الإمام أحمد عن التطوُّع في السفر فقال: أرجو أن لا يكون بالتطوُّع في السفر بأس (٦).
(١) ما عدا ق، م، مب، ن: «رسول الله». (٢) أخرجه البخاري (١١٠١) واللفظ له، ومسلم (٦٨٩) بأطول منه. (٣) أخرجه البخاري (١٠٠٠) ومسلم (٧٠٠). (٤) في «الأم» (٢/ ٣٦٥) وعنه في «معرفة السنن» (٤/ ٢٨٤). (٥) البخاري (١٠٩٣) ومسلم (٧٠١). (٦) انظر: «مسائل» أبي داود (ص ١١١) وابن هانئ (ص ١١٥).

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