Majmu' al-FatawaIbn Taimiya

, may Allah bless him and grant him peace. They prefer shortening prayers while travelling, following the Sunnah of the Prophet, may Allah bless him and grant him peace, for he never performed a four-rakʿah prayer during travel without shortening it. They do not, however, consider the prayer of someone who performs four rakʿahs invalid, because the Companions accepted this from those among them who did so. Some regard it as disliked, while others do not, although they consider shortening preferable. Two positions are reported from Ahmad on this matter.

This differs from combining two prayers, which the Prophet, may Allah bless him and grant him peace, did only on a few occasions. They therefore recommend refraining from combining unless there is a need, following the example of the Prophet, may Allah bless him and grant him peace, who combined when pressing on with his journey. Indeed, differing positions are reported from Ahmad on whether a traveller who has stopped and is not on the move may combine prayers. Thus, Ahl al-Sunnah unanimously agree that shortening prayers during travel is permissible, but differ over the permissibility of performing them in full. They also unanimously agree that performing the two prayers separately is permissible, but differ over the permissibility of combining them.

They permit all the forms of the “eclipse prayer” established from the Prophet, may Allah bless him and grant him peace. The most authentic and best-known form has two bowings in each rakʿah. Authentic reports also mention three and four bowings in each rakʿah. They permit omitting the additional bowing, as reported from the Prophet, may Allah bless him and grant him peace. They prolong the prostrations in this prayer, as authentically reported from the Prophet, may Allah bless him and grant him peace, and recite aloud during it, as likewise authentically established from him.

صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَخْتَارُونَ قَصْرَ الصَّلَاةِ فِي السَّفَرِ اتِّبَاعًا لِسُنَّةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَإِنَّهُ لَمْ يُصَلِّ فِي السَّفَرِ قَطُّ رُبَاعِيَّةً إلَّا مَقْصُورَةً وَمَنْ صَلَّى أَرْبَعًا لَمْ يُبْطِلُوا صَلَاتَهُ؛ لِأَنَّ الصَّحَابَةَ أَقَرُّوا مَنْ فَعَلَ ذَلِكَ مِنْهُمْ؛ بَلْ مِنْهُمْ مَنْ يَكْرَهُ ذَلِكَ وَمِنْهُمْ مَنْ لَا يَكْرَهُهُ وَإِنْ رَأَى تَرْكَهُ أَفْضَلَ وَفِي ذَلِكَ عَنْ أَحْمَد رِوَايَتَانِ. وَهَذَا بِخِلَافِ الْجَمْعِ بَيْنَ الصَّلَاتَيْنِ فَإِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَفْعَلْهُ إلَّا مَرَّاتٍ قَلِيلَةً فَإِنَّهُمْ يَسْتَحِبُّونَ تَرْكَهُ إلَّا عِنْدَ الْحَاجَةِ إلَيْهِ اقْتِدَاءً بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِينَ جَدَّ بِهِ السَّيْرُ حَتَّى اُخْتُلِفَ عَنْ أَحْمَد: هَلْ يَجُوزُ الْجَمْعُ لِلْمُسَافِرِ النَّازِلِ الَّذِي لَيْسَ بِسَائِرٍ أَمْ لَا؟ وَلِهَذَا كَانَ أَهْلُ السُّنَّةِ مُجْمِعِينَ عَلَى جَوَازِ الْقَصْرِ فِي السَّفَرِ مُخْتَلِفِينَ فِي جَوَازِ الْإِتْمَامِ وَمُجْمِعِينَ عَلَى جَوَازِ التَّفْرِيقِ بَيْنَ الصَّلَاتَيْنِ مُخْتَلِفِينَ فِي جَوَازِ الْجَمْعِ بَيْنَهُمَا. وَيُجَوِّزُونَ جَمِيعَ الْأَنْوَاعِ الثَّابِتَةِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي " صَلَاةِ الْكُسُوفِ " . فَأَصَحُّهَا وَأَشْهَرُهَا أَنْ يَكُونَ فِي كُلِّ رَكْعَةٍ رُكُوعَانِ. وَفِي الصَّحِيحِ أَيْضًا فِي كُلِّ رَكْعَةٍ ثَلَاثُ ركوعات وَأَرْبَعَةٌ وَيُجَوِّزُونَ حَذْفَ الرُّكُوعِ الزَّائِدِ كَمَا جَاءَ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيُطِيلُونَ السُّجُودَ فِيهَا كَمَا صَحَّ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَيَجْهَرُونَ فِيهَا بِالْقِرَاءَةِ. كَمَا ثَبَتَ فِي الصَّحِيحِ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ.

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