Zād al-Maʿād - Ibn al-Qayyim - (1/612)

Zād al-MaʿādIbn al-Qayyim

his supplications without interrupting them for the afternoon prayer; and, in the case of Muzdalifa, it was more convenient for him to continue his journey without stopping to perform the sunset prayer, since doing so would cause hardship for the people. Allah knows best (1).”

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It was not the Prophet’s practice (peace and blessings be upon him) to combine prayers routinely (2) on his journeys, as many people do, nor to combine them while stopped. Rather, he would combine them when pressing on with his journey or when setting out immediately after prayer, as we mentioned in the account of Tabūk.

As for his combining prayers while stopped and not on the move, this has only been reported of him at ‘Arafa, so that his standing there could continue uninterrupted, as al-Shāfi‘ī and our teacher explained. For this reason, Abū Hanīfa restricted it to ‘Arafa and regarded it as part of completing the pilgrimage rites; in his view, travel has no bearing on it. Ahmad, Mālik and al-Shāfi‘ī regarded travel as its basis, but then differed: al-Shāfi‘ī and Ahmad, according to one report from him, held that only a long journey warranted it, and they did not permit it (3) for the people of Mecca. Mālik and Ahmad, according to the other report from him, permitted the people of Mecca to combine and shorten prayers at ‘Arafa. Our teacher adopted this view, as did Abū al-Khattāb in his Acts of Worship (4). Our teacher then applied this principle generally, making it a basis for permitting the shortening and combining of prayers on both long and short journeys, as was the view of many of the early generations; and it was regarded

(1) “Allah knows best” is taken from م, ق, and مب. (2) Meaning: always. The Maymaniyya edition and subsequent editions read “rākiban” (while riding), which is a textual corruption. (3) ص, ج, and ك read: “wa-lam yujawwizū” (and they did not permit it). This was also the original reading in ع, but it was corrected. (4) See Majmū‘ al-Fatāwā (24:11, 44; 26:170), Jāmi‘ al-Masā’il (6:323), Ikhtiyārāt Shaykh al-Islām by al-Ba‘lī (p. 74), and al-Insāf (2:335). All these passages refer to al-‘Ibādāt al-Khams by Abū al-Khattāb, but I did not find his statement in its printed edition.

الدعاء، فلا يقطعه بصلاة العصر؛ وأرفقَ بالمزدلفة أن يتصل له المسيرُ، ولا يقطعه بالنزول للمغرب، لما في ذلك من التضييق على الناس. والله أعلم (١). فصل ولم يكن من هديه ﷺ الجمعُ راتبًا (٢) في أسفاره كما يفعله كثير من الناس، ولا الجمعُ حالَ نزوله أيضًا. وإنما كان يجمع إذا جدَّ به السَّيرُ أو إذا سار عقيب الصلاة كما ذكرنا في قصة تبوك. وأما جمعُه وهو نازلٌ غيرُ مسافر، فلم يُنقَل ذلك عنه إلا بعرَفة لأجل اتصال الوقوف كما قال الشافعي وشيخنا. ولهذا خصَّه أبو حنيفة بعرفة، وجعله من تمام النُّسك، ولا تأثير للسفر عنده فيه. وأحمد ومالك والشافعي جعلوا سببه السفر، ثم اختلفوا، فجعل الشافعي وأحمد في إحدى الروايات عنه التأثيرَ للسفر الطويل، ولم يجوّزاه (٣) لأهل مكة. وجوَّز مالك وأحمد في الرواية الأخرى عنه لأهل مكة الجمعَ والقصرَ بعرفة، واختارها شيخنا وأبو الخطاب في «عباداته» (٤). ثم طرد شيخنا هذا وجعله أصلًا في جواز القصر والجمع في طويل السفر وقصيره كما هو مذهب كثير من السلف، وجعله

(١) «والله أعلم» من م، ق، مب. (٢) يعني: دائمًا. وفي الطبعة الميمنية وما بعدها: «راكبًا»، وهو تحريف. (٣) ص، ج، ك: «ولم يجوزوا». وكذا كان في ع، فأصلح. (٤) انظر: «مجموع الفتاوى» (٢٤/ ١١، ٤٤)، (٢٦/ ١٧٠) و «جامع المسائل» (٦/ ٣٢٣) و «اختيارات شيخ الإسلام» للبعلي (ص ٧٤) و «الإنصاف» (٢/ ٣٣٥). وفي كل هذه المواضع أحيل على «العبادات الخمس» لأبي الخطاب، ولكن لم أقف على قوله في المطبوع منه.