2485 - وَأَمَّا مَا رُوِيَ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا فِي ذَلِكَ ، فَإِنَّ أَبَا بَكْرَةَ حَدَّثَنَا ، قَالَ : ثَنَا رَوْحٌ ، قَالَ : ثَنَا ابْنُ جُرَيْجٍ ، قَالَ : أَنَا ابْنُ شِهَابٍ ، قَالَ : قُلْتُ لِعُرْوَةِ : مَا كَانَ يَحْمِلُ عَائِشَةَ رَضِيَ اللهُ عَنْهَا عَلَى أَنْ تُصَلِّيَ فِي السَّفَرِ أَرْبَعًا ؟ فَقَالَ : تَأَوَّلَتْ مَا تَأَوَّلَ عُثْمَانُ فِي إِتْمَامِ الصَّلَاةِ بِـ" مِنًى " . وَقَدْ ذَكَرْنَا مَا تَأَوَّلَ فِي إِتْمَامِ عُثْمَانَ رَضِيَ اللهُ عَنْهُ الصَّلَاةَ بِـ" مِنًى " فَكَانَ مَا صَحَّ مِنْ ذَلِكَ هُوَ أَنَّهُ كَانَ مِنْ أَجْلِ نِيَّتِهِ لِلْإِقَامَةِ . فَإِنْ كَانَ مِنْ أَجْلِ ذَلِكَ كَانَتْ عَائِشَةُ رَضِيَ اللهُ عَنْهَا تُتِمُّ الصَّلَاةَ ، فَإِنَّهُ يَجُوزُ أَنْ يَكُونَ كَانَتْ لَا يَحْضُرُهَا صَلَاةٌ إِلَّا نَوَتْ إِقَامَةً فِي ذَلِكَ الْمَكَانِ ، يَجِبُ عَلَيْهَا بِهَا إِتْمَامُ الصَّلَاةِ ، فَتُتِمُّ الصَّلَاةَ لِذَلِكَ . فَيَكُونُ إِتْمَامُهَا وَهِيَ فِي حُكْمِ الْمُقِيمِينَ ، لَا فِي حُكْمِ الْمُسَافِرِينَ . وَقَدْ قَالَ قَوْمٌ : كَانَ ذَلِكَ مِنْهَا ، لِمَعْنًى غَيْرِ هَذَا ، وَهُوَ أَنِّي سَمِعْتُ أَبَا بَكْرَةَ يَقُولُ : قَالَ أَبُو عُمَرَ كَانَتْ عَائِشَةُ [1/428] رَضِيَ اللهُ عَنْهَا أُمَّ الْمُؤْمِنِينَ فَكَانَتْ تَقُولُ : كُلُّ مَوْضِعٍ أَنْزِلُهُ فَهُوَ مَنْزِلُ بَعْضِ بَنِيَّ ، فَتَعُدُّ ذَلِكَ مَنْزِلًا لَهَا ، وَتُتِمُّ الصَّلَاةَ مِنْ أَجْلِهِ . وَهَذَا - عِنْدِي - فَاسِدٌ ؛ لِأَنَّ عَائِشَةَ وَإِنْ كَانَتْ هِيَ أُمَّ الْمُؤْمِنِينَ ، فَإِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَبُو الْمُؤْمِنِينَ ، وَهُوَ أَوْلَى بِهِمْ مِنْ عَائِشَةَ . فَقَدْ كَانَ يَنْزِلُ فِي مَنَازِلِهِمْ ، فَلَا يَخْرُجُ بِذَلِكَ مِنْ حُكْمِ السَّفَرِ الَّذِي يُقْصَرُ فِيهِ الصَّلَاةُ إِلَى حُكْمِ الْإِقَامَةِ الَّتِي تُكْمَلُ فِيهَا الصَّلَاةُ . وَقَدْ قَالَ قَوْمٌ : كَانَ مَذْهَبُ عَائِشَةَ فِي قَصْرِ الصَّلَاةِ أَنَّهُ يَكُونُ لِمَنْ حَمَلَ الزَّادَ وَالْمَزَادَ ، عَلَى مَا رَوَيْنَا عَنْ عُثْمَانَ رَضِيَ اللهُ عَنْهُ ، وَكَانَتْ تُسَافِرُ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي كِفَايَةٍ مِنْ ذَلِكَ ، فَتَرَكَتْ لِهَذَا الْمَعْنَى قَصْرَ الصَّلَاةِ . فَلَمَّا تَكَافَأَتْ هَذِهِ التَّأْوِيلَاتُ فِي فِعْلِ عُثْمَانَ وَعَائِشَةَ رَضِيَ اللهُ عَنْهُمَا ، لَزِمَنَا أَنْ نَنْظُرَ حُكْمَ قَصْرِ الصَّلَاةِ ، مَا يُوجِبُهُ . فَكَانَ الْأَصْلُ فِي ذَلِكَ أَنَّا رَأَيْنَا الرَّجُلَ إِذَا كَانَ مُقِيمًا فِي أَهْلِهِ ، فَحُكْمُهُ فِي الصَّلَاةِ حُكْمُ الْإِقَامَةِ ، وَسَوَاءٌ كَانَ فِي إِقَامَتِهِ طَاعَةٌ أَوْ مَعْصِيَةٌ ، لَا يَتَغَيَّرُ بِشَيْءٍ مِنْ ذَلِكَ حُكْمُهُ ، فَكَانَ حُكْمُهُ تَمَامَ الصَّلَاةِ يَجِبُ عَلَيْهِ بِالْإِقَامَةِ خَاصَّةً ، لَا بِطَاعَةٍ ، وَلَا بِمَعْصِيَةٍ ، ثُمَّ إِذَا سَافَرَ خَرَجَ بِذَلِكَ مِنْ حُكْمِ الْإِقَامَةِ . فَقَدْ جَرَى فِي هَذَا مِنَ الِاخْتِلَافِ ، مَا قَدْ ذَكَرْنَا . فَقَالَ قَوْمٌ : لَا يَجِبُ لَهُ حُكْمُ التَّقْصِيرِ إِلَّا أَنْ يَكُونَ ذَلِكَ السَّفَرُ سَفَرَ طَاعَةٍ . وَقَالَ آخَرُونَ : يَجِبُ لَهُ حُكْمُ التَّقْصِيرِ فِي الْوَجْهَيْنِ جَمِيعًا . فَلَمَّا كَانَ حُكْمُ الْإِتْمَامِ يَجِبُ لَهُ فِي الْإِقَامَةِ بِالْإِقَامَةِ خَاصَّةً ، لَا بِطَاعَةٍ وَلَا بِغَيْرِهَا ، كَانَ كَذَلِكَ يَجِيءُ فِي النَّظَرِ أَنْ يَكُونَ حُكْمُ التَّقْصِيرِ يَجِبُ لَهُ فِي السَّفَرِ بِالسَّفَرِ خَاصَّةً ، لَا بِطَاعَةٍ وَلَا غَيْرِهَا ، قِيَاسًا وَنَظَرًا عَلَى مَا بَيَّنَّا وَشَرَحْنَا . وَلَمَّا ثَبَتَ أَنَّ التَّقْصِيرَ إِنَّمَا يَجِبُ لَهُ بِحُكْمِ السَّفَرِ خَاصَّةً لَا بِغَيْرِهِ ، ثَبَتَ أَنَّهُ يَقْصُرُ مَا كَانَ مُسَافِرًا فِي الْأَمْصَارِ وَفِي غَيْرِهَا لِأَنَّ الْعِلَّةَ الَّتِي لَهَا تُقْصَرُ فِي السَّفَرِ الَّذِي لَمْ يَخْرُجْ مِنْهُ بِدُخُولِهِ الْأَمْصَارَ . وَجَمِيعُ مَا بَيَّنَّا فِي هَذَا الْبَابِ وَصَحَّحْنَا هُوَ قَوْلُ أَبِي حَنِيفَةَ ، وَأَبِي يُوسُفَ ، وَمُحَمَّدٍ ، رَحِمَهُمُ اللهُ تَعَالَى .
EnglishUnverified translation
2485 - As for what was narrated from Aishah, may Allah be pleased with her, concerning that, then Abu Bakrah narrated to us, he said: Rawh narrated to us, he said: Ibn Jurayj narrated to us, he said: Ibn Shihab informed me, he said: I said to Urwah: What led Aishah, may Allah be pleased with her, to pray four in travel? He said: She interpreted as Uthman interpreted regarding completing the prayer at Mina. We have already mentioned what was interpreted regarding Uthman's, may Allah be pleased with him, completing the prayer at Mina, and what was sound of that was that it was because of his intention of residence. If it was for that reason, Aishah, may Allah be pleased with her, would complete the prayer, for it is possible that no prayer came upon her except that she intended residence in that place, by which completing the prayer became obligatory upon her, so she completed the prayer for that reason. Thus her completing would be while she was under the ruling of residents, not under the ruling of travelers. Some people said: That was from her for a different meaning, which is that I heard Abu Bakrah say: Abu Umar said Aishah, may Allah be pleased with her, was the Mother of the Believers, and she used to say: Every place I alight is the home of one of my sons, so she counted that as a home for herself and completed the prayer for that reason. And this, in my view, is corrupt, because although Aishah was the Mother of the Believers, the Messenger of Allah (peace and blessings of Allah be upon him) is the father of the believers, and he has more right over them than Aishah. He used to alight in their homes, yet that did not take him out of the ruling of travel in which prayer is shortened to the ruling of residence in which prayer is completed. Some people said: The view of Aishah regarding shortening the prayer was that it is for one who carries provisions and a waterskin, according to what we narrated from Uthman, may Allah be pleased with him, and she used to travel after the Prophet (peace and blessings of Allah be upon him) with sufficiency thereof, so she abandoned shortening the prayer for this reason. When these interpretations regarding the act of Uthman and Aishah, may Allah be pleased with them both, stood equal, it became necessary for us to examine the ruling of shortening the prayer, what necessitates it. The basis in that is that we saw that a man, when he is resident among his family, his ruling in prayer is the ruling of residence, whether in his residence there is obedience or disobedience, his ruling does not change by any of that, so his ruling was completion of the prayer, obligatory upon him by residence specifically, not by obedience nor by disobedience; then when he travels, he leaves thereby the ruling of residence. There has occurred in this the disagreement we have mentioned. Some people said: The ruling of shortening is not obligatory for him unless that travel is a travel of obedience. Others said: The ruling of shortening is obligatory for him in both cases. Since the ruling of completion is obligatory for him in residence by residence specifically, not by obedience nor otherwise, so likewise it follows in reasoning that the ruling of shortening is obligatory for him in travel by travel specifically, not by obedience nor otherwise, by analogy and reasoning upon what we have explained. And when it is established that shortening is obligatory for him only by the ruling of travel specifically and nothing else, it is established that he shortens as long as he is a traveler, in cities and elsewhere, because the cause for which shortening is done in travel has not left him by his entering cities. And all that we have explained in this chapter and validated is the view of Abu Hanifah, Abu Yusuf, and Muhammad, may Allah the Exalted have mercy on them.
