Tafsir al-Baghawi - Al-Baghawi - (2/275)

Tafsir al-BaghawiAl-Baghawi

Imam Abd al-Wahhab ibn Muhammad al-Khatib informed us: Abd al-Aziz ibn Ahmad al-Khallal informed us; Abu al-Abbas al-Asamm informed us; al-Rabi informed us; al-Shafi‘i informed us; Ibrahim ibn Muhammad informed us, from Talhah ibn Amr, from Ata ibn Abi Rabah, from Aishah, the Mother of the Believers, may Allah be pleased with her, who said: “The Messenger of Allah, peace and blessings be upon him, did all of this: he both shortened the prayer and offered it in full.” (1)

The apparent meaning of the Quran also supports this, for He says: “There is no blame upon you if you shorten your prayers.” The expression “there is no blame” is used only with respect to concessions, not matters that are obligatory. The apparent meaning of the verse would imply that shortening the prayer is permissible only in the presence of fear, but this is not the case. Rather, the verse was revealed in view of the circumstances prevailing in most of the Prophet’s journeys, peace and blessings be upon him, the majority of which were not free from fear of the enemy.

Shortening the prayer while travelling in a state of safety is permissible according to the general body of scholars. The evidence for this is what Abd al-Wahhab ibn Muhammad al-Khatib informed us: Abd al-Aziz ibn Ahmad al-Khallal informed us; Abu al-Abbas al-Asamm informed us; al-Rabi informed us; al-Shafi‘i informed us; Muslim ibn Khalid and Abd al-Majid ibn Abd al-Aziz ibn Abi Rawwad informed us, from Ibn Jurayj, who said: Abd al-Rahman ibn Abd Allah ibn Abi Ammar informed me, from Abd Allah ibn Babah, from Ya‘la ibn Umayyah, who said: I said to Umar ibn al-Khattab, may Allah be pleased with him, “Allah, Exalted is He, said only: ‘if you fear that the disbelievers may harm you,’ yet the people are now safe.” Umar, may Allah be pleased with him, said, “I was astonished by the same thing that astonished you, so I asked the Messenger of Allah, peace and blessings be upon him, and he said: ‘It is a charity that Allah has bestowed upon you, so accept His charity.’” (3)

Abd al-Wahhab ibn Muhammad al-Khatib informed us: Abd al-Aziz ibn Ahmad al-Khallal informed us; Abu al-Abbas al-Asamm informed us; al-Rabi informed us; al-Shafi‘i informed us; Abd al-Wahhab informed us, from Ayyub al-Sakhtiyani, from Muhammad ibn Sirin, from Ibn Abbas, may Allah be pleased with them, who said: “The Messenger of Allah traveled between Mecca and Medina in safety, fearing none but Allah, and he prayed two rak‘ahs.” (4)

A group held that the traveler’s two rak‘ahs do not constitute shortening; rather, shortening means praying a single rak‘ah in a state of fear. This is related from Jabir, may Allah be pleased with him, and it was the view of Ata, Tawus, al-Hasan, and Mujahid. They maintained that the condition of fear mentioned in the verse remains in force. Most scholars, however, held that limiting the prayer to a single rak‘ah is not permissible, whether one is in a state of fear or safety.

The scholars differed regarding the distance at which shortening the prayer is permitted. One group held that it is permissible on both long and short journeys. It is related

(1) Reported by al-Shafii in Tartib al-Musnad, 1:182, and by al-Daraqutni, 2:189, through Talhah; he said: “Talhah is weak.” He also reported it through another chain and said: “This is an authentic chain.” The author of Sharh al-Sunnah also recorded it, 4:166. (2) Omitted from manuscript (A). (3) Reported by Muslim in Salat al-Musafirin, chapter “The Prayer of Travellers,” no. 686, 1:478; and by the author of Sharh al-Sunnah, 4:168. (4) Reported by al-Tirmidhi in al-Salah, chapter “What Has Been Related Regarding Shortening the Prayer While Travelling,” 3:109; he said: “This is an authentic hadith.” Also reported by al-Nasai in Taqsir al-Salah fi al-Safar, 3:117; al-Shafii, 1:180; Ahmad, 1:215; and the author of Sharh al-Sunnah, 4:170. Ibn Hajar said: “Al-Nasai declared it authentic.”

[أَخْبَرَنَا الْإِمَامُ عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ، أَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ، أَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَنَا الرَّبِيعُ، أَنَا الشَّافِعِيُّ، أَنَا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ، عَنْ طَلْحَةَ بْنِ عَمْرٍو، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ﵂ قَالَتْ: "كُلُّ ذَلِكَ قَدْ فَعَلَ رَسُولُ اللَّهِ ﷺ قَصَرَ الصَّلَاةَ وَأَتَمَّ" (١) . وَظَاهِرُ الْقُرْآنِ يَدُلُّ عَلَى هَذَا، لِأَنَّهُ قَالَ: ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ وَلَفْظُ لَا جُنَاحَ إِنَّمَا يُسْتَعْمَلُ فِي الرُّخَصِ لَا فِيمَا يَكُونُ حَتْمًا، فَظَاهِرُ الْآيَةِ [يُوجِبُ أَنَّ الْقَصْرَ] (٢) لَا يَجُوزُ إِلَّا عِنْدَ الْخَوْفِ وَلَيْسَ الْأَمْرُ عَلَى ذَلِكَ، إِنَّمَا نَزَلَتِ الْآيَةُ عَلَى غَالِبِ أَسْفَارِ النَّبِيِّ ﷺ، وَأَكْثَرُهَا لَمْ يَخْلُ عَنْ خَوْفِ الْعَدُوِّ. وَالْقَصْرُ جَائِزٌ فِي السَّفَرِ فِي حَالِ الْأَمْنِ عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ، وَالدَّلِيلُ عَلَيْهِ مَا أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ، أَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ، أَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَنَا الرَّبِيعُ، أَنَا الشَّافِعِيُّ، أَنَا مُسْلِمُ بْنُ خَالِدٍ وَعَبْدُ الْمَجِيدِ بْنُ عَبْدِ الْعَزِيزِ بْنِ أَبِي رُوَّادٍ عَنِ ابْنِ جُرَيْجٍ، أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ أَبِي عَمَّارٍ، عَنْ عَبْدِ اللَّهِ بْنِ بَابَاهُ، عَنْ يَعْلَى بْنِ أُمَيَّةَ، قَالَ: قُلْتُ لِعُمَرَ بْنِ الْخَطَّابِ ﵁: إِنَّمَا قَالَ اللَّهُ تَعَالَى ﴿أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا﴾ وَقَدْ أَمِنَ النَّاسُ، فَقَالَ عُمَرُ ﵁: عَجِبْتُ مِمَّا عَجِبْتَ مِنْهُ، فَسَأَلَتُ رَسُولَ اللَّهِ ﷺ فَقَالَ: "صَدَقَةٌ تَصَدَّقَ اللَّهُ بِهَا عَلَيْكُمْ، فَاقْبَلُوا صَدَقَتَهُ" (٣) . أَخْبَرَنَا عَبْدُ الْوَهَّابِ بْنُ مُحَمَّدٍ الْخَطِيبُ، أَنَا عَبْدُ الْعَزِيزِ بْنُ أَحْمَدَ الْخَلَّالُ، أَنَا أَبُو الْعَبَّاسِ الْأَصَمُّ، أَنَا الرَّبِيعُ، أَنَا الشَّافِعِيُّ، أَنَا عَبْدُ الْوَهَّابِ، عَنْ أَيُّوبَ السِّخْتِيَانِيِّ، عَنْ مُحَمَّدِ بْنِ سِيرِينَ، عَنِ ابْنِ عَبَّاسٍ ﵄ قَالَ: سَافَرَ رَسُولُ اللَّهِ بَيْنَ مَكَّةَ وَالْمَدِينَةِ آمِنًا لَا يَخَافُ إِلَّا اللَّهَ فَصَلَّى رَكْعَتَيْنِ" (٤) . وَذَهَبَ قَوْمٌ إِلَى أَنَّ رَكْعَتَيِ الْمُسَافِرِ لَيْسَتَا بِقَصْرٍ إِنَّمَا الْقَصْرُ أَنْ يُصَلِّيَ رَكْعَةً وَاحِدَةً فِي الْخَوْفِ، يُرْوَى ذَلِكَ عَنْ جَابِرٍ ﵁ وَهُوَ قول عطاء وطاووس وَالْحَسَنِ وَمُجَاهِدٍ، وَجَعَلُوا شَرْطَ الْخَوْفِ الْمَذْكُورِ فِي الْآيَةِ: بَاقِيًا وَذَهَبَ أَكْثَرُ أَهْلِ الْعِلْمِ إِلَى أَنَّ الِاقْتِصَارَ عَلَى رَكْعَةٍ وَاحِدَةٍ لَا يَجُوزُ خَائِفًا كَانَ أَوْ آمِنًا. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي مَسَافَةِ الْقَصْرِ، فَقَالَتْ طَائِفَةٌ: يَجُوزُ الْقَصْرُ فِي السَّفَرِ الطَّوِيلِ وَالْقَصِيرِ، رُوِيَ

(١) أخرجه الشافعي: ١ / ١٨٢ (ترتيب المسند) ، والدارقطني: ٢ / ١٨٩، من طريق طلحة وقال: طلحة ضعيف. وأخرجه من طريق أخر وقال: وهذا إسناد صحيح، والمصنف في شرح السنة: ٤ / ١٦٦. (٢) ساقط من: (أ) . (٣) أخرجه مسلم في صلاة المسافرين، باب صلاة المسافرين، برقم (٦٨٦) : ١ / ٤٧٨، والمصنف في شرح السنة: ٤ / ١٦٨. (٤) أخرجه الترمذي في الصلاة، باب ما جاء في التقصير في السفر: ٣ / ١٠٩، وقال: هذا حديث صحيح، والنسائي في تقصير الصلاة في السفر: ٣ / ١١٧، والشافعي: ١ / ١٨٠، وأحمد: ١ / ٢١٥، والمصنف في شرح السنة: ٤ / ١٧٠. وقال: ابن حجر: صححه النسائي.