Man Lā Yaḥḍuruh al-Faqīh

1309 - وَ مَا رَوَاهُ عَلِيُّ بْنُ يَقْطِينٍ عَنْ أَبِي اَلْحَسَنِ اَلْأَوَّلِ عَلَيْهِ اَلسَّلاَمُ أَنَّهُ قَالَ: «كُلُّ مَنْزِلٍ مِنْ مَنَازِلِكَ لاَ تَسْتَوْطِنُهُ فَعَلَيْكَ فِيهِ اَلتَّقْصِيرُ.

Hadith.1309 - Ali ibn Yaqtin reported from Abu al-Hasan the First (as) who said: "For every dwelling of yours that you do not consider a permanent residence, you must shorten your prayers there."

1310 - وَقَالَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَخْرُجُ إِلَى اَلصَّيْدِ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلاَثَةً أَ يُقَصِّرُ أَوْ يُتِمُّ فَقَالَ «إِنْ خَرَجَ لِقُوتِهِ وَ قُوتِ عِيَالِهِ فَلْيُقَصِّرْ وَ لْيُفْطِرْ وَ إِنْ خَرَجَ لِطَلَبِ اَلْفُضُولِ فَلاَ وَ لاَ كَرَامَةَ.

Hadith.1310 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked regarding a man who goes out for hunting for a journey of one day, two days, or three days: "Should he shorten his prayers or complete them?" Imam (as) said: "If he goes out for his sustenance and the sustenance of his family, he should shorten his prayers and break his fast. But if he goes out seeking leisure or excess (unnecessary pursuit), then no, and it is not permissible."

1311 - وَ رَوَى أَبُو بَصِيرٍ أَنَّهُ عَلَيْهِ اَلسَّلاَمُ قَالَ: «لَيْسَ عَلَى صَاحِبِ اَلصَّيْدِ تَقْصِيرٌ ثَلاَثَةَ أَيَّامٍ فَإِذَا جَاوَزَ اَلثَّلاَثَةَ لَزِمَهُ.يعني الصيد للفضول.

Hadith.1311 - Abu Basir reported that Imam (as) said: "A hunter is not required to shorten his prayers for three days; however, if he goes beyond three days, then it becomes obligatory upon him to do so."

1312 - وَ رَوَى عِيصُ بْنُ اَلْقَاسِمِ عَنْهُ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ سُئِلَ عَنِ اَلرَّجُلِ يَتَصَيَّدُ فَقَالَ «إِنْ كَانَ يَدُورُ حَوْلَهُ فَلاَ يُقَصِّرْ وَ إِنْ كَانَ تَجَاوَزَ اَلْوَقْتَ فَلْيُقَصِّرْ.

Hadith.1312 - Ays ibn al-Qasim reported that He (as) was asked about a man who goes hunting. Imam (as) said: "If he is moving around within his vicinity (local area), then he should not shorten his prayer. But if he goes beyond (a specified distance), he should shorten."

1313 - وَ رَوَى اَلْحَلَبِيُّ عَنْ أَبِي عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ قَالَ: «إِنْ خَشِيتَ أَنْ لاَ تَقُومَ فِي آخِرِ اَللَّيْلِ أَوْ كَانَتْ بِكَ عِلَّةٌ أَوْ أَصَابَكَ بَرْدٌ فَصَلِّ وَ أَوْتِرْ فِي أَوَّلِ اَللَّيْلِ فِي اَلسَّفَرِ.

Hadith.1313 - Al-Halabi reported from Imam Jafar ibn Muhammad Al-Sadiq (as) who said: "If you fear that you will not be able to wake up at the end of the night, or if you have an ailment or are afflicted by cold, then pray and perform the Witr prayer at the beginning of the night while traveling."

1314 - وَ سَأَلَ عَلِيُّ بْنُ سَعِيدٍ أَبَا عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: عَنْ صَلاَةِ اَللَّيْلِ وَ اَلْوَتْرِ فِي اَلسَّفَرِ فِي أَوَّلِ اَللَّيْلِ قَالَ «نَعَمْ.

Hadith.1314 - Ali ibn Sa'id asked Imam Jafar ibn Muhammad Al-Sadiq (as) about performing the night prayer and Witr prayer during travel at the beginning of the night. Imam (as) said: "Yes."

1315 - وَ سَأَلَ سَمَاعَةُ بْنُ مِهْرَانَ أَبَا اَلْحَسَنِ اَلْأَوَّلَ عَلَيْهِ اَلسَّلاَمُ: عَنْ وَقْتِ صَلاَةِ اَللَّيْلِ فِي اَلسَّفَرِ فَقَالَ «مِنْ حِينِ تُصَلِّي اَلْعَتَمَةَ إِلَى أَنْ يَنْفَجِرَ اَلصُّبْحُ.

Hadith.1315 - Sama'a ibn Mehran asked Abu al-Hasan the First (as) about the timing of the night prayer during travel. Imam (as) said: "From the time you perform the 'Atamah (Isha, the night prayer) until the break of dawn (Fajr)."

1316 - وَ رَوَى حَرِيزٌ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ: أَنَّهُ كَانَ لاَ يَرَى بَأْساً بِأَنْ يُصَلِّيَ اَلْمَاشِي وَ هُوَ يَمْشِي وَ لَكِنْ لاَ يَسُوقُ اَلْإِبِلَ.

Hadith.1316 - Hariz reported from someone who narrated from Imam Muhammad ibn Ali Al-Baqir (as) that he did not see any problem with praying while walking, as long as he was not driving the camels.

1317 - سُئِلَ اَلصَّادِقُ عَلَيْهِ اَلسَّلاَمُ: لِمَ صَارَتِ اَلْمَغْرِبُ ثَلاَثَ رَكَعَاتٍ وَ أَرْبَعاً بَعْدَهَا لَيْسَ فِيهَا تَقْصِيرٌ فِي حَضَرٍ وَ لاَ سَفَرٍ فَقَالَ «إِنَّ اَللَّهَ تَبَارَكَ وتَعَالَى أَنْزَلَ عَلَى نَبِيِّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ كُلَّ صَلاَةٍ رَكْعَتَيْنِ فَأَضَافَ إِلَيْهَا رَسُولُ اَللَّهِ صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ لِكُلِّ صَلاَةٍ رَكْعَتَيْنِ فِي اَلْحَضَرِ وَ قَصَّرَ فِيهَا فِي اَلسَّفَرِ إِلاَّ اَلْمَغْرِبَ وَ اَلْغَدَاةَ فَلَمَّا صَلَّى صَلَّى اَللَّهُ عَلَيْهِ وَ آلِهِ اَلْمَغْرِبَ بَلَغَهُ مَوْلِدُ فَاطِمَةَ عَلَيْهَا اَلسَّلاَمُ فَأَضَافَ إِلَيْهَا رَكْعَةً شُكْراً لِلَّهِ عَزَّ وَ جَلَّ فَلَمَّا أَنْ وُلِدَ اَلْحَسَنُ عَلَيْهِ اَلسَّلاَمُ أَضَافَ إِلَيْهَا رَكْعَتَيْنِ شُكْراً لِلَّهِ عَزَّ وَ جَلَّ فَلَمَّا أَنْ وُلِدَ اَلْحُسَيْنُ عَلَيْهِ اَلسَّلاَمُ أَضَافَ إِلَيْهَا رَكْعَتَيْنِ شُكْراً لِلَّهِ عَزَّ وَ جَلَّ فَقَالَ « «لِلذَّكَرِ مِثْلُ حَظِّ اَلْأُنْثَيَيْنِ» » فَتَرَكَهَا عَلَى حَالِهَا فِي اَلْحَضَرِ وَ اَلسَّفَرِ.

Hadith.1317 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked: "Why is the Maghrib prayer three rak'ahs with an additional four rak'ahs (supererogatory) afterward, and why is there no shortening of it during residence or travel?" Imam (as) said: "Indeed, Allah (swt), Blessed and Exalted, revealed to His Prophet (sw) every prayer as two rak'ahs. The Messenger of Allah (sw) added two rak'ahs to each prayer in residence and shortened them during travel, except for the Maghrib and Fajr (morning) prayers. When the Prophet (sw) performed the Maghrib prayer, he was informed of the birth of Sayyida Fatimah Al-Zahra {S.A}, so he added a rak'ah out of gratitude to Allah (swt), Mighty and Majestic. When Hasan (as) was born, he added two more rak'ahs out of gratitude to Allah (swt), and when Hussain (as) was born, he added two more rak'ahs out of gratitude to Allah (swt). He then said: 'For a male, the share is twice that of a female,' and thus he left the prayer in its current form during residence and travel."

1318 - ذَكَرَ اَلْفَضْلُ بْنُ شَاذَانَ اَلنَّيْسَابُورِيُّ رَحِمَهُ اَللَّهُ فِي اَلْعِلَلِ اَلَّتِي سَمِعَهَا مِنَ اَلرِّضَا عَلَيْهِ اَلسَّلاَمُ: «إِنَّ اَلصَّلاَةَ إِنَّمَا قُصِرَتْ فِي اَلسَّفَرِ لِأَنَّ اَلصَّلاَةَ اَلْمَفْرُوضَةَ أَوَّلاً إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَ اَلسَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اَللَّهُ عَزَّ وَ جَلَّ عَنِ اَلْعَبْدِ تِلْكَ اَلزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَ تَعَبِهِ وَ نَصَبِهِ وَ اِشْتِغَالِهِ بِأَمْرِ نَفْسِهِ وَ ظَعْنِهِ وَ إِقَامَتِهِ لِئَلاَّ يَشْتَغِلَ عَمَّا لاَ بُدَّ مِنْهُ مِنْ مَعِيشَتِهِ رَحْمَةً مِنَ اَللَّهِ عَزَّ وَ جَلَّ وَ تَعَطُّفاً عَلَيْهِ إِلاَّ صَلاَةَ اَلْمَغْرِبِ فَإِنَّهَا لاَ تُقَصَّرُ لِأَنَّهَا صَلاَةٌ مُقَصَّرَةٌ فِي اَلْأَصْلِ وَ إِنَّمَا وَجَبَ اَلتَّقْصِيرُ فِي ثَمَانِيَةِ فَرَاسِخَ لاَ أَقَلَّ مِنْ ذَلِكَ وَ لاَ أَكْثَرَ لِأَنَّ ثَمَانِيَةَ فَرَاسِخَ مَسِيرَةُ يَوْمٍ لِلْعَامَّةِ وَ اَلْقَوَافِلِ وَ اَلْأَثْقَالِ فَوَجَبَ اَلتَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ وَ لَوْ لَمْ يَجِبْ فِي مَسِيرَةِ يَوْمٍ لَمَا وَجَبَ فِي مَسِيرَةِ أَلْفِ سَنَةٍ وَ ذَلِكَ لِأَنَّ كُلَّ يَوْمٍ يَكُونُ بَعْدَ هَذَا اَلْيَوْمِ فَإِنَّمَا هُوَ نَظِيرُ هَذَا اَلْيَوْمِ فَلَوْ لَمْ يَجِبْ فِي هَذَا اَلْيَوْمِ لَمَا وَجَبَ فِي نَظِيرِهِ إِذْ كَانَ نَظِيرُهُ مِثْلَهُ لاَ فَرْقَ بَيْنَهُمَا وَ إِنَّمَا تُرِكَ تَطَوُّعُ اَلنَّهَارِ وَ لَمْ يُتْرَكْ تَطَوُّعُ اَللَّيْلِ لِأَنَّ كُلَّ صَلاَةٍ لاَ يُقَصَّرُ فِيهَا لاَ يُقَصَّرُ فِي تَطَوُّعِهَا وَ ذَلِكَ أَنَّ اَلْمَغْرِبَ لاَ يُقَصَّرُ فِيهَا فَلاَ تَقْصِيرَ فِيمَا بَعْدَهَا مِنَ اَلتَّطَوُّعِ وَ كَذَلِكَ اَلْغَدَاةُ لاَ تَقْصِيرَ فِيهَا فَلاَ تَقْصِيرَ فِيمَا قَبْلَهَا مِنَ اَلتَّطَوُّعِ وَ إِنَّمَا صَارَتِ اَلْعَتَمَةُ مَقْصُورَةً وَ لَيْسَ تَتْرُكُ رَكْعَتَيْهَا لِأَنَّ اَلرَّكْعَتَيْنِ لَيْسَتَا مِنَ اَلْخَمْسِينَ وَ إِنَّمَا هِيَ زِيَادَةٌ فِي اَلْخَمْسِينَ تَطَوُّعاً لِيُتِمَّ بِهِمَا بَدَلَ كُلِّ رَكْعَةٍ مِنَ اَلْفَرِيضَةِ رَكْعَتَيْنِ مِنَ اَلتَّطَوُّعِ وَ إِنَّمَا جَازَ لِلْمُسَافِرِ وَ اَلْمَرِيضِ أَنْ يُصَلِّيَا صَلاَةَ اَللَّيْلِ فِي أَوَّلِ اَللَّيْلِ لاِشْتِغَالِهِ وَ ضَعْفِهِ وَ لِيُحْرِزَ صَلاَتَهُ فَيَسْتَرِيحَ اَلْمَرِيضُ فِي وَقْتِ رَاحَتِهِ وَ لِيَشْتَغِلَ اَلْمُسَافِرُ بِاشْتِغَالِهِ وَ اِرْتِحَالِهِ وَ سَفَرِهِ.

Hadith.1318 - Al-Fadl ibn Shadhan al-Naysaburi, may Allah (swt) have mercy on him, mentioned among the reasons he heard from al-Ridha (as) regarding why prayers are shortened during travel. He (Imam (as)) said: "The initially prescribed obligatory prayer was ten rak'ahs. The seven additional rak'ahs were later added, and Allah (swt), the Blessed and Exalted, lightened this addition for the servant due to the burden, fatigue, and preoccupation of travel. This relief was granted so that the servant would not become distracted from the essential needs of their livelihood during travel. However, the Maghrib prayer is not shortened because it was originally set as a shortened prayer. The obligation to shorten applies to eight farsakhs (a day's journey) and no less. The reason for this is that eight farsakhs is a day’s journey for the common people, caravans, and baggage carriers, necessitating shortening for such a journey. If the obligation were not established for a day’s journey, it would not be required for a journey of a thousand years, as every day after this day is similar to it ; if it were not obligatory for this day, it would not be obligatory for its equivalent. Voluntary prayers during the day are omitted while traveling, but not voluntary prayers at night, because every prayer that is not shortened also maintains its voluntary aspect. Thus, the Maghrib prayer is not shortened, so neither are the voluntary prayers that follow it. Similarly, the Fajr prayer is not shortened, so neither are the voluntary prayers preceding it. The Isha prayer (Atamah) is considered shortened, but its two rak'ahs are not omitted because they are not part of the fifty obligatory rak'ahs; rather, they are additional voluntary rak'ahs to complete the fifty. These extra rak'ahs serve as compensation, with two voluntary rak'ahs taking the place of every rak'ah of obligation. The traveler and the sick are permitted to perform the night prayer at the beginning of the night due to their preoccupation, weakness, or to ensure they fulfil their prayers and gain rest or focus on their travel."