Hadith 37
الحديث 35
Bihar al-Anwar · Allamah al-Majlisi
فِقْهُ الرِّضَا، قَالَ ع اعْلَمْ يَرْحَمُكَ اللَّهُ أَنَّ فَرْضَ السَّفَرِ رَكْعَتَانِ إِلَّا الْغَدَاةَ فَإِنَّ رَسُولَ اللَّهِ ص تَرَكَهَا عَلَى حَالِهَا فِي السَّفَرِ وَ الْحَضَرِ وَ أَضَافَ إِلَى الْمَغْرِبِ رَكْعَةً
وَ قَدْ يُسْتَحَبُّ أَنْ لَا تُتْرَكَ نَافِلَةُ الْمَغْرِبِ وَ هِيَ أَرْبَعُ رَكَعَاتٍ فِي السَّفَرِ وَ لَا فِي الْحَضَرِ وَ رَكْعَتَانِ بَعْدَ الْعِشَاءِ الْآخِرَةِ مِنْ جُلُوسٍ وَ ثَمَانُ رَكَعَاتٍ صَلَاةُ اللَّيْلِ وَ الْوَتْرُ وَ رَكْعَتَا الْفَجْرِ
فَإِنْ لَمْ تَقْدِرْ عَلَى صَلَاةِ اللَّيْلِ قَضَيْتَهَا فِي الْوَقْتِ الَّذِي يُمْكِنُكَ مِنْ لَيْلٍ أَوْ نَهَارٍ وَ مَنْ سَافَرَ فَالتَّقْصِيرُ عَلَيْهِ وَاجِبٌ إِذَا كَانَ سَفَرُهُ ثَمَانِيَةَ فَرَاسِخَ أَوْ بَرِيدَيْنِ وَ هُوَ أَرْبَعَةٌ وَ عِشْرُونَ مِيلًا
فَإِنْ كَانَ سَفَرُكَ بَرِيداً وَاحِداً وَ أَرَدْتَ أَنْ تَرْجِعَ مِنْ يَوْمِكَ قَصَّرْتَ لِأَنَّهُ ذَهَابُكَ وَ مَجِيئُكَ بَرِيدَانِ وَ إِنْ عَزَمْتَ عَلَى الْمُقَامِ وَ كَانَ مُدَّةُ سَفَرِكَ بَرِيداً وَاحِداً ثُمَّ تَجَدَّدَ لَكَ فِيهِ الرُّجُوعُ مِنْ يَوْمِكَ وَ أَقَمْتَ فَلَا تُقَصِّرْ وَ إِنْ كَانَ أَكْثَرَ مِنْ بَرِيدٍ فَالتَّقْصِيرُ وَاجِبٌ إِذَا غَابَ عَنْكَ أَذَانُ مِصْرِكَ
وَ إِنْ كُنْتَ مُسَافِراً فَدَخَلْتَ مَنْزِلَ أَخِيكَ أَتْمَمْتَ الصَّلَاةَ وَ الصَّوْمَ مَا دُمْتَ عِنْدَهُ لِأَنَّ مَنْزِلَ أَخِيكَ مِثْلُ مَنْزِلِكَ وَ إِنْ دَخَلْتَ مَدِينَةً فَعَزَمْتَ عَلَى الْقِيَامِ فِيهَا يَوْماً أَوْ يَوْمَيْنِ فَدَافَعَتْكَ الْأَيَّامُ وَ أَنْتَ فِي كُلِّ يَوْمٍ تَقُولُ أَخْرُجُ الْيَوْمَ أَوْ غَداً أَفْطَرْتَ وَ قَصَّرْتَ وَ لَوْ كَانَ ثَلَاثِينَ يَوْماً وَ إِنْ عَزَمْتَ عَلَى الْمُقَامِ بِهَا حِينَ تَدْخُلُ مُدَّةَ عَشَرَةِ أَيَّامٍ أَتْمَمْتَ وَقْتَ دُخُولِكَ
وَ السَّفَرُ الَّذِي يَجِبُ فِيهِ التَّقْصِيرُ فِي الصَّوْمِ وَ الصَّلَاةِ هُوَ سَفَرٌ فِي الطَّاعَةِ مِثْلُ الْحَجِّ وَ الْغَزْوِ وَ الزِّيَارَةِ وَ قَصْدِ الصَّدِيقِ وَ الْأَخِ وَ حُضُورِ الْمَشَاهِدِ وَ قَصْدِ أَخِيكَ لِقَضَاءِ حَقِّهِ وَ الْخُرُوجِ إِلَى ضَيْعَتِكَ أَوْ مَالٍ تَخَافُ تَلَفَهُ أَوْ مَتْجَرٍ لَا بُدَّ مِنْهُ فَإِذَا سَافَرْتَ فِي هَذِهِ الْوُجُوهِ وَجَبَ عَلَيْكَ التَّقْصِيرُ وَ إِنْ كَانَ غَيْرُ هَذِهِ الْوُجُوهِ وَجَبَ عَلَيْكَ الْإِتْمَامُ
وَ إِذَا بَلَغْتَ مَوْضِعَ قَصْدِكَ مِنَ الْحَجِّ وَ الزِّيَارَةِ وَ الْمَشَاهِدِ وَ غَيْرِ ذَلِكَ مِمَّا قَدْ بَيَّنْتُهُ لَكَ فَقَدْ سَقَطَ عَنْكَ السَّفَرُ وَ وَجَبَ عَلَيْكَ الْإِتْمَامُ
وَ قَدْ أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ فِي أَرْبَعِ مَوَاضِعَ لَا يَجِبُ أَنْ تُقَصِّرَ إِذَا قَصَدْتَ مَكَّةَ وَ الْمَدِينَةَ وَ مَسْجِدَ الْكُوفَةِ وَ الْحِيرَةِ وَ سَ
(The book) ‘Fiqh Al-Reza-asws’ – He-asws said: ‘Know, may Allah-azwj Mercy you, that Allah-azwj has Imposed two Cycles of the journey except the morning, for Rasool-Allah-saww had left it upon its state in the journey and the staying, and added a Cycle to Al-Maghrib. And it is recommended that you should not neglect the optional of Al-Maghrib Salat, and it is four Cycles during the journey, nor during the staying, and two Cycles after Al-Isha the last from sitting, and eight Cycles Salat of the night, and Al-Witr, and two Cycles of Al-Fajr. If you are not able upon the night Salat, then fulfil it during the time which you are able, from a night or day, and the one who travels, the shortening is obligated upon him when his journey is of eight Farsakh’s or two Bareeds, and it is of twenty-four (Arabic) miles. If your journey were one Bareed and you intend to return from your same day, shorten (Salat) because your going and your coming are two Bareeds; and if you are determined upon the staying and the term of your journey is one Bareed, then it is tiring for you returning during your same day, and you stay over, there is no shortening, and if it was more than a Bareed, the shortening is obligatory when Azaan of your city is absent from you (cannot be heard). And if you were travelling and you enter a house of your brother, pray the complete Salat and fast for as long as you are with him, because a house of your brother is like your house; and if you enter a city and you had determined upon the staying in it for a day or two days, and the days keep pushing you (to stay) and you are saying during every day, ‘I shall go out today or tomorrow’, do not fast and shorten (Salat), and even if these were thirty days; and if you are determined upon the staying at it for ten days when you enter, pray complete Salat at the time of your entry. And the journey in which the shortening is obligated regarding the fasting and the Salat, it is a journey in the obedience (of Allah-azwj) like the Hajj, and the military expedition, and the Ziyarah, and aiming to go to the friend, and the brother, and attend the Monuments, and aiming to your brother to fulfil his right, and the going out to your estate, or weal you fear is destruction, or trade there is no escape from. So, when you travel regarding these aspects, the shortening is obligated upon you, and if it was other than these aspects, the completion is obligated upon you. And if you reach the place of your purpose, from the Hajj, and the Ziarat, and the Monuments, and other than that from what I-asws have clarified to you, the (rules of the) journey are dropped from you and the completion is obligated upon you’. And it is reported from the Scholar (Imam-asws) having said: ‘In four places it is not obligatory to shorten (Salat) – when you aim for Makkah and Al-Medina, and Masjid Al-Kufa, and the enclosure (of Imam Husayn-asws), while rest of the journeys which aren’t in o
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