Majmu' al-FatawaIbn Taimiya

a shortened midday prayer, so the sunnah prayer associated with the midday prayer also applies to it. This is mistaken for two reasons.

First, by the agreement of the Muslims, Friday prayer has distinctive rulings that set it apart from the daily midday prayer, even if it is called a shortened midday prayer. Friday prayer must be performed within its prescribed time and cannot be made up afterward, whereas the midday prayer can be made up. Friday prayer also requires a certain number of worshippers, permanent residence, the imam’s permission, and other conditions, none of which is required for the midday prayer. The rulings of Friday prayer therefore cannot be derived from those of the midday prayer when Friday prayer has distinctive rulings that set it apart. Since Friday prayer shares some rulings with the midday prayer but differs from it in others, the disputed issue cannot be assigned to either category without evidence. There is no stronger basis for treating the sunnah prayer as a point of similarity than as a point of difference.

The second reason is this:

Even supposing that it is a shortened midday prayer, the Prophet (may Allah bless him and grant him peace) did not offer the sunnah prayer associated with the shortened midday prayer while travelling, either before or after it. He offered it only when he performed the midday prayer in full, as four rakʿahs. Since his practice regarding the shortened midday prayer differed from his practice regarding the full prayer, what they have cited is evidence against them, not in their favour. Moreover, the reason warranting the omission of part of the obligatory prayer warrants, all the more, the omission of its regular sunnah prayer. As one of the Companions said:

“If I were going to offer voluntary prayers, I would have performed the obligatory prayer in full.”

For if it were recommended for a traveller to pray four rakʿahs, it would be more appropriate for him to offer the midday prayer as four rakʿahs than to offer two obligatory rakʿahs and two sunnah rakʿahs.

ظُهْرٌ مَقْصُورَةٌ وَتَكُونُ سُنَّةُ الظُّهْرِ سُنَّتَهَا وَهَذَا خَطَأٌ مِنْ وَجْهَيْنِ. أَحَدُهُمَا أَنَّ الْجُمُعَةَ مَخْصُوصَةٌ بِأَحْكَامٍ تُفَارِقُ بِهَا ظُهْرَ كُلِّ يَوْمٍ بِاتِّفَاقِ الْمُسْلِمِينَ وَإِنْ سُمِّيَتْ ظُهْرًا مَقْصُورَةً فَإِنَّ الْجُمُعَةَ يُشْتَرَطُ لَهَا الْوَقْتُ فَلَا تُقْضَى وَالظُّهْرُ تُقْضَى وَالْجُمُعَةُ يُشْتَرَطُ لَهَا الْعَدَدُ وَالِاسْتِيطَانُ وَإِذْنُ الْإِمَامِ وَغَيْرُ ذَلِكَ وَالظُّهْرُ لَا يُشْتَرَطُ لَهَا شَيْءٌ مِنْ ذَلِكَ فَلَا يَجُوزُ أَنْ تُتَلَقَّى أَحْكَامُ الْجُمُعَةِ مِنْ أَحْكَامِ الظُّهْرِ مَعَ اخْتِصَاصِ الْجُمُعَةِ بِأَحْكَامٍ تُفَارِقُ بِهَا الظُّهْرَ فَإِنَّهُ إذَا كَانَتْ الْجُمُعَةُ تُشَارِكُ الظُّهْرَ فِي حُكْمٍ وَتُفَارِقُهَا فِي حُكْمٍ لَمْ يُمْكِنْ إلْحَاقُ مَوْرِدِ النِّزَاعِ بِأَحَدِهِمَا إلَّا بِدَلِيلِ فَلَيْسَ جَعْلُ السُّنَّةِ مِنْ مَوَارِدِ الِاشْتِرَاكِ بِأَوْلَى مِنْ جَعْلِهَا مِنْ مَوَارِدِ الِافْتِرَاقِ. الْوَجْهُ الثَّانِي أَنْ يُقَالَ: هَبْ أَنَّهَا ظُهْرٌ مَقْصُورَةٌ فَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَكُنْ يُصَلِّي فِي سَفَرِهِ سُنَّةَ الظُّهْرِ الْمَقْصُورَةِ لَا قَبْلَهَا وَلَا بَعْدَهَا وَإِنَّمَا كَانَ يُصَلِّيهَا إذَا أَتَمَّ الظُّهْرَ فَصَلَّى أَرْبَعًا فَإِذَا كَانَتْ سُنَّتُهُ الَّتِي فَعَلَهَا فِي الظُّهْرِ الْمَقْصُورَةِ خِلَافَ التَّامَّةِ كَانَ مَا ذَكَرُوهُ حُجَّةً عَلَيْهِمْ لَا لَهُمْ وَكَانَ السَّبَبُ الْمُقْتَضِي لِحَذْفِ بَعْضِ الْفَرِيضَةِ أَوْلَى بِحَذْفِ السُّنَّةِ الرَّاتِبَةِ كَمَا قَالَ بَعْضُ الصَّحَابَةِ: لَوْ كُنْت مُتَطَوِّعًا لَأَتْمَمْت الْفَرِيضَةَ. فَإِنَّهُ لَوْ اُسْتُحِبَّ لِلْمُسَافِرِ أَنْ يُصَلِّيَ أَرْبَعًا لَكَانَتْ صَلَاتُهُ لِلظُّهْرِ أَرْبَعًا أَوْلَى مِنْ أَنْ يُصَلِّيَ رَكْعَتَيْنِ فَرْضًا وَرَكْعَتَيْنِ سُنَّةً.

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