Tafsir al-Baghawi - Al-Baghawi - (2/276)

Tafsir al-BaghawiAl-Baghawi

from Anas, may Allah be pleased with him. Amr ibn Dinar said: Jabir ibn Zayd said to me, “Shorten the prayer at Arafah.” As for the majority of jurists, they do not permit shortening the prayer on a short journey.

They differed over the minimum distance that permits shortening the prayer. Al-Awzai said: a day’s journey. Ibn Umar and Ibn Abbas, may Allah be pleased with them, would shorten the prayer and refrain from fasting over a distance of four postal stages, which is sixteen parasangs. This was also the view of Malik, Ahmad, and Ishaq. The view of al-Hasan and al-Zuhri is close to this: they said, a two-day journey. This was also the view of al-Shafii, may Allah be pleased with him. He said: the journey of two nights at a moderate pace. Elsewhere, he said: forty-six Hashimi miles. Sufyan al-Thawri and the scholars of legal reasoning said: a three-day journey.

It was also said that His words, “if you fear that the disbelievers may harm you,” are connected to what follows concerning the Prayer of Fear and are separate from what precedes them. It is reported from Abu Ayyub al-Ansari that he said: The words, “There is no blame upon you if you shorten the prayer,” were revealed up to this point. Then, about a year later, they asked the Messenger of Allah, peace and blessings be upon him, about the Prayer of Fear, and there was revealed: “If you fear that the disbelievers may harm you—for the disbelievers have always been your sworn enemies,” and, “When you are among them” (1), to the end of the verse.

There are many similar instances in the Quran: a statement comes to its full conclusion, then another statement is joined to it which outwardly appears connected to it, though it is in fact separate from it. An example is His saying: “Now the truth has come to light. It was I who sought to seduce him, and he is indeed telling the truth” (Joseph 12:51). This is a report concerning the wife of the chief minister. Then His words, “This is so that he may know that I did not betray him in his absence” (Joseph 12:52), are a statement from Joseph, peace be upon him.

(1) Reported by al-Tabari, 9:126. Ibn Kathir said in his Tafsir, after attributing it to al-Tabari: “This is a very unusual narration, although part of it is supported by a corroborating report narrated by Abu Ayyash al-Zuraqi, whose name was Zayd ibn al-Samit.” Tafsir Ibn Kathir, 1:549.

ذَلِكَ عَنْ أَنَسٍ ﵁، وَقَالَ عَمْرُو بْنُ دِينَارٍ: قَالَ لِي جَابِرُ بْنُ زَيْدٍ: اقْصُرْ بِعَرَفَةَ، أَمَّا عَامَّةُ الْفُقَهَاءِ فَلَا يُجَوِّزُونَ الْقَصْرَ فِي السَّفَرِ الْقَصِيرِ. وَاخْتَلَفَ فِي حَدِّ مَا يَجُوزُ بِهِ الْقَصْرُ، فَقَالَ الْأَوْزَاعِيُّ: مَسِيرَةَ يَوْمٍ، وَكَانَ ابْنُ عُمَرَ وَابْنُ عَبَّاسٍ ﵃ يَقْصُرَانِ وَيُفْطِرَانِ فِي أَرْبَعَةِ بُرُدٍ، وَهِيَ سِتَّةُ عَشَرَ فَرْسَخًا، وَإِلَيْهِ ذَهَبَ مَالِكٌ وَأَحْمَدُ وَإِسْحَاقُ، وَقَوْلُ الْحَسَنِ وَالزُّهْرِيِّ قَرِيبٌ مِنْ ذَلِكَ، قَالَا مَسِيرَةَ يَوْمَيْنِ، وَإِلَيْهِ ذَهَبَ الشَّافِعِيُّ ﵁، قَالَ: مَسِيرَةَ لَيْلَتَيْنِ قَاصِدَتَيْنِ، وَقَالَ فِي مَوْضِعٍ: سِتَّةٌ وَأَرْبَعُونَ مِيلًا بِالْهَاشِمِيِّ، وَقَالَ سُفْيَانُ الثَّوْرِيُّ وَأَصْحَابُ الرَّأْيِ: مَسِيرَةَ ثَلَاثَةِ أَيَّامٍ. وَقِيلَ: قَوْلُهُ ﴿إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا﴾ مُتَّصِلٌ بِمَا بَعْدَهُ مِنْ صَلَاةِ الْخَوْفِ مُنْفَصِلٌ عَمَّا قَبِلَهُ، رُوِيَ عَنْ أَبِي أَيُّوبَ الْأَنْصَارِيِّ أَنَّهُ قَالَ: نَزَلَ قَوْلُهُ ﴿فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ﴾ هَذَا الْقَدْرُ، ثُمَّ بَعُدَ حَوْلٍ سَأَلُوا رَسُولَ اللَّهِ ﷺ عَنْ صَلَاةِ الْخَوْفِ فَنَزَلَ: ﴿إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا﴾ ﴿وَإِذَا كُنْتَ فِيهِمْ﴾ (١) الْآيَةَ. وَمِثْلُهُ فِي الْقُرْآنِ كَثِيرٌ أَنْ يَجِيءَ الْخَبَرُ بِتَمَامِهِ ثُمَّ يُنَسَّقُ عَلَيْهِ خَبَرٌ آخَرُ، وَهُوَ فِي الظَّاهِرِ كَالْمُتَّصِلِ بِهِ، وَهُوَ مُنْفَصِلٌ عَنْهُ، كَقَوْلِهِ تَعَالَى: " الْآنَ حَصْحَصَ الْحَقُّ أَنَا رَاوَدْتُهُ عَنْ نَفْسِهِ وَإِنَّهُ لَمِنَ الصَّادِقِينَ" (يُوسُفَ -٥١) ، وَهَذِهِ حِكَايَةٌ عَنِ امْرَأَةِ الْعَزِيزِ، وَقَوْلُهُ: "ذَلِكَ لِيَعْلَمَ أَنِّي لَمْ أَخُنْهُ بِالْغَيْبِ" (يُوسُفَ -٥٢) إِخْبَارٌ عَنْ يُوسُفَ ﵇.

(١) أخرجه الطبري: ٩ / ١٢٦، وقال ابن كثير في التفسير، بعد أن عزاه للطبري: هذا سياق غريب جدا، ولكن لبعضه شاهد من رواية أبي عياش الزرقي، واسمه زيد بن الصامت / تفسير ابن كثير: ١ / ٥٤٩.