صحيح ابن خزيمه
Sahih Ibn Khuzaymah
جماع أبواب الفريضة فى السفرChapters on Prayers while Traveling
(383) بَابُ ذِكْرِ خَبَرٍ احْتَجَّ بِهِ بَعْضُ مَنْ خَالَفَ الْحِجَازِيِّينَ فِي إِزْمَاعِ الْمُسَافِرِ مَقَامَ أَرْبَعٍ أَنَّ لَهُ قَصْرَ الصَّلَاةِ383 Chapter: Mentioning a Report Used by Some Who Differed from the People of Hijaz Regarding the Traveler Intending to Stay Four Days and His Right to Shorten the Prayer.
Hadith 963
قَالَ : كَذَلِكَ حَدَّثَنَا بُنْدَارٌ ، حَدَّثَنَا أَبُو بَكْرٍ يَعْنِي الْحَنَفِيَّ ، نَا أَفْلَحُ ، قَالَ : سَمِعْتُ الْقَاسِمَ بْنَ مُحَمَّدٍ ، عَنْ عَائِشَةَ ، فَذَكَرَتْ بَعْضَ صِفَةِ حَجَّةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَقَالَتْ : " فَأَذِنَ بِالرَّحِيلِ فِي أَصْحَابَهُ ، فَارْتَحَلَ النَّاسُ ، فَمَرَّ بِالْبَيْتِ قَبْلَ صَلاةِ الصُّبْحِ ، فَطَافَ بِهِ ، ثُمَّ خَرَجَ ، فَرَكِبَ ، ثُمَّ انْصَرَفَ مُتَوَجِّهًا إِلَى الْمَدِينَةِ " . قَالَ أَبُو بَكْرٍ : وَلَمْ نَسْمَعْ أَحَدًا مِنَ الْعُلَمَاءِ مِنْ أَهْلِ الْفِقْهِ يَجْعَلُ مَا وَرَاءَ الْبِنَاءِ الْمُتَّصِلُ بَعْضُهُ بِبَعْضٍ فِي الْمُدُنِ مِنَ الْمُدُنِ ، وَإِنْ كَانَ مَا وَرَاءَ الْبِنَاءِ مِنْ حَدِّ تِلْكَ الْمَدِينَةِ ، وَمِنْ أَرَاضِيهَا الْمَنْسُوبَةِ إِلَى تِلْكَ الْمَدِينَةِ ، لا نَعْلَمُهُمُ اخْتَلَفُوا أَنَّ مَنْ خَرَجَ مِنْ مَدِينَةٍ يُرِيدُ سَفَرًا ، فَخَرَجَ مِنَ الْبُنْيَانِ الْمُتَّصِلُ بَعْضُهُ بِبَعْضٍ أَنَّ لَهُ قَصْرَ الصَّلاةِ ، وَإِنْ كَانَتِ الأَرْضُونَ الَّتِي وَرَاءَ الْبِنَاءِ مِنْ حَدِّ تِلْكَ الْمَدِينَةِ وَكَذَلِكَ لا أَعْلَمُهُمُ اخْتَلَفُوا أَنَّهُ إِذَا رَجَعَ يُرِيدُ بَلْدَةً فَدَخَلَ بَعْضَ أَرَاضِي بَلْدَةٍ ، وَلَمْ يَدْخُلِ الْبِنَاءَ ، وَكَانَ خَارِجًا مِنْ حَدِّ الْبِنَاءِ الْمُتَّصِلِ بَعْضُهُ بِبَعْضٍ أَنَّ لَهُ قَصْرَ الصَّلاةِ مَا لَمْ يَدْخُلْ مَوْضِعَ الْبِنَاءِ الْمُتَّصِلِ بَعْضُهُ بِبَعْضٍ وَلا أَعْلَمَهُمُ اخْتَلَفُوا أَنَّ مَنَ خَرَجَ مِنْ مَكَّةَ مِنْ أَهْلِهَا ، أَوْ مَنْ قَدْ أَقَامَ بِهَا قَاصِدًا سَفَرًا يَقْصُرُ فِيهِ الصَّلاةَ ، فَفَارَقَ مَنَازِلَ مَكَّةَ ، وَجَعَلَ جَمِيعَ بِنَائِهَا وَرَاءَ ظَهْرِهِ وَإِنْ كَانَ بَعْدُ فِي الْحَرَمِ أَنَّ لَهَ قَصْرَ الصَّلاةِ ، فَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا قَدِمَ مَكَّةَ فِي حَجَّتِهِ ، فَخَرَجَ يَوْمَ التَّرْوِيَةِ قَدْ فَارَقَ جَمِيعَ بِنَاءِ مَكَّةَ ، وَسَارَ إِلَى مِنًى ، وَلَيْسَ مِنًى مِنَ الْمَدِينَةِ الَّتِي هِيَ مَدِينَةُ مَكَّةَ ، فَغَيْرُ جَائِزٍ مِنْ جِهَةِ الْفِقْهِ إِذَا خَرَجَ الْمَرْءُ مِنْ مَدِينَةٍ لَوْ أَرَادَ سَفَرًا بِخُرُوجِهِ مِنْهَا جَازَ لَهُ قَصْرُ الصَّلاةِ أَنْ يُقَالَ إِذَا خَرَجَ مِنْ بِنَائِهَا هُوَ فِي الْبَلْدَةِ ، إِذْ لَوْ كَانَ فِي الْبَلْدَةِ لَمْ يَجُزْ لَهُ قَصْرُ الصَّلاةِ حَتَّى يَخْرُجَ مِنْهَا ، فَالصَّحِيحُ عَلَى مَعْنَى الْفِقْهِ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يُقِمْ بِمَكَّةَ فِي حَجَّةِ الْوَدَاعِ إِلا ثَلاثَةَ أَيَّامٍ وَلَيَالِيَهُنَّ كَوَامِلَ ، يَوْمَ الْخَامِسِ وَالسَّادِسِ وَالسَّابِعِ ، وَبَعْضَ يَوْمِ الرَّابِعِ ، دُونَ لَيْلِهِ ، وَلَيْلَةِ الثَّامِنِ وَبَعْضِ يَوْمِ الثَّامِنِ ، فَلَمْ يَكُنْ هُنَاكَ إِزْمَاعٌ عَلَى مُقَامِ أَرْبَعَةِ أَيَّامٍ بِلَيَالِيهَا فِي بَلْدَةٍ وَاحِدَةٍ ، فَلَيْسَ هَذَا الْخَبَرُ إِذَا تَدَبَّرْتَهُ بِخِلافِ قَوْلِ الْحِجَازِيِّينَ فِيمَنْ أَزْمَعَ مُقَامَ أَرْبَعٍ ، أَنَّهُ يُتِمُّ الصَّلاةَ ؛ لأَنَّ مُخَالِفِيهِمْ يَقُولُونَ : إِنَّ مَنْ أَزْمَعَ مُقَامَ عَشَرَةِ أَيَّامٍ فِي مَدِينَةٍ ، وَأَرْبَعَةِ أَيَّامٍ خَارِجًا مِنْ تِلْكَ الْمَدِينَةِ فِي بَعْضِ أَرَاضِيهَا الَّتِي هِيَ خَارِجَةٌ مِنَ الْمَدِينَةِ عَلَى قَدْرِ مَا بَيْنَ مَكَّةَ وَمِنًى فِي مَرَّتَيْنِ لا فِي مَرَّةٍ وَاحِدَةٍ ، وَيَوْمًا وَلَيْلَةً فِي مَوْضِعٍ ثَالِثٍ مَا بَيْنَ مِنًى إِلَى عَرَفَاتٍ كَانَ لَهُ قَصْرُ الصَّلاةِ ، وَلَمْ يَكُنْ هَذَا عِنْدَهُمْ إِزْمَاعًا عَلَى مُقَامِ خَمْسَ عَشْرَةَ عَلَى مَا زَعَمُوا أَنَّ مَنْ أَزْمَعَ مُقَامَ خَمْسَ عَشْرَةَ وَجَبَ عَلَيْهِ إِتْمَامُ الصَّلاةِ
Umm al-Mu’minin Sayyidah Aisha (may Allah be pleased with her) described some aspects of the Hajj of the Noble Prophet (peace and blessings be upon him) and said that when the Prophet (peace and blessings be upon him) ordered his noble companions (may Allah be pleased with them) to depart, the people began to set out. When the Prophet (peace and blessings be upon him) passed by the House of Allah at the time of the morning prayer (Fajr) during departure, he performed Tawaf of it. Then the Prophet (peace and blessings be upon him) came out from the House of Allah, mounted (his ride), and set out towards Madinah Munawwarah.
Imam Abu Bakr (may Allah have mercy on him) says: We have not heard regarding any jurist or scholar of religion that he considered the area after the contiguous population and buildings of a city to be part of that city, even if the area after the population is within the boundaries of that city and among the lands attributed to it. To our knowledge, there is no difference of opinion among the scholars that if a person sets out from a city with the intention of travel and goes beyond the contiguous population and buildings, then he may shorten the prayer (qasr), even if the land after the population is within the boundaries of that city.
Similarly, to our knowledge, there is no difference of opinion among the scholars that when a person wishes to return to a city and enters some of its lands but has not entered the population, and he is still outside the limits of the contiguous population, then he may shorten the prayer until he enters the joined population, and I do not know of any difference among the scholars in this matter: that if a person sets out from Makkah Mukarramah with the intention of travel, whether he is a resident of Makkah or a temporary resident there, he may shorten the prayer within the boundaries of Makkah—when he has left the stations of Makkah Mukarramah and left all the population behind him, even if he goes far within the boundaries of the Haram, he may shorten the prayer.
When the Noble Prophet (peace and blessings be upon him) came to Makkah Mukarramah for his Hajj, he left Makkah Mukarramah on the Day of Tarwiyah. The Prophet (peace and blessings be upon him) left all the population of Makkah Mukarramah behind and set out for Mina, while Mina is not included within the city of Makkah Mukarramah. Therefore, from a juristic point of view, it is not correct to say about a person who has set out from the city with the intention of travel and for whom it was permissible to shorten the prayer, that when he has left the population of the city, he is still within the city. Because if he is still within the city, then it is not correct for him to shorten the prayer until he leaves the city.
Therefore, from a juristic perspective, the correct view is that the Noble Prophet (peace and blessings be upon him) stayed in Makkah Mukarramah for only three complete days and nights during the Farewell Hajj—on the 5th, 6th, and 7th dates. Part of the 4th date except for its night, and the night of the 8th date and part of its day. Therefore, there was no firm intention to stay for four days and nights in any one city.
Thus, this narration, when you reflect upon it, does not contradict the statement of the people of Hijaz that whoever firmly intends to stay at one place for four days should perform the complete prayer. Because their opponents say that if a person firmly intends to stay in a city for ten days, and intends to stay for four days outside that city in lands belonging to that city, which are at a double distance like that between Makkah Mukarramah and Mina, not a single distance, and spends a night and a day at a third place which is at the distance of Arafat from Mina, then he may shorten the prayer. And according to them, this is not a firm intention to stay at one place for fifteen days, because in their view, whoever intends to stay for fifteen days, it becomes obligatory for him to perform the complete prayer.
Imam Abu Bakr (may Allah have mercy on him) says: We have not heard regarding any jurist or scholar of religion that he considered the area after the contiguous population and buildings of a city to be part of that city, even if the area after the population is within the boundaries of that city and among the lands attributed to it. To our knowledge, there is no difference of opinion among the scholars that if a person sets out from a city with the intention of travel and goes beyond the contiguous population and buildings, then he may shorten the prayer (qasr), even if the land after the population is within the boundaries of that city.
Similarly, to our knowledge, there is no difference of opinion among the scholars that when a person wishes to return to a city and enters some of its lands but has not entered the population, and he is still outside the limits of the contiguous population, then he may shorten the prayer until he enters the joined population, and I do not know of any difference among the scholars in this matter: that if a person sets out from Makkah Mukarramah with the intention of travel, whether he is a resident of Makkah or a temporary resident there, he may shorten the prayer within the boundaries of Makkah—when he has left the stations of Makkah Mukarramah and left all the population behind him, even if he goes far within the boundaries of the Haram, he may shorten the prayer.
When the Noble Prophet (peace and blessings be upon him) came to Makkah Mukarramah for his Hajj, he left Makkah Mukarramah on the Day of Tarwiyah. The Prophet (peace and blessings be upon him) left all the population of Makkah Mukarramah behind and set out for Mina, while Mina is not included within the city of Makkah Mukarramah. Therefore, from a juristic point of view, it is not correct to say about a person who has set out from the city with the intention of travel and for whom it was permissible to shorten the prayer, that when he has left the population of the city, he is still within the city. Because if he is still within the city, then it is not correct for him to shorten the prayer until he leaves the city.
Therefore, from a juristic perspective, the correct view is that the Noble Prophet (peace and blessings be upon him) stayed in Makkah Mukarramah for only three complete days and nights during the Farewell Hajj—on the 5th, 6th, and 7th dates. Part of the 4th date except for its night, and the night of the 8th date and part of its day. Therefore, there was no firm intention to stay for four days and nights in any one city.
Thus, this narration, when you reflect upon it, does not contradict the statement of the people of Hijaz that whoever firmly intends to stay at one place for four days should perform the complete prayer. Because their opponents say that if a person firmly intends to stay in a city for ten days, and intends to stay for four days outside that city in lands belonging to that city, which are at a double distance like that between Makkah Mukarramah and Mina, not a single distance, and spends a night and a day at a third place which is at the distance of Arafat from Mina, then he may shorten the prayer. And according to them, this is not a firm intention to stay at one place for fifteen days, because in their view, whoever intends to stay for fifteen days, it becomes obligatory for him to perform the complete prayer.
