Prayer

إِذَا دَخَلْتَ بَلَداً وَ أَنْتَ تُرِيدُ الْمُقَامَ عَشَرَةَ أَيَّامٍ فَأَتِمَّ الصَّلَاةَ حِينَ تَقْدَمُ وَ إِنْ أَرَدْتَ الْمُقَامَ دُونَ الْعَشَرَةِ فَقَصِّرْ وَ إِنْ أَقَمْتَ تَقُولُ غَداً أَخْرُجُ وَ بَعْدَ غَدٍ وَ لَمْ تُجْمِعْ‌[2] عَلَى عَشَرَةٍ فَقَصِّرْ مَا بَيْنَكَ وَ بَيْنَ شَهْرٍ فَإِذَا تَمَّ الشَّهْرُ[3] فَأَتِمَّ الصَّلَاةَ قَالَ قُلْتُ إِنْ دَخَلْتُ بَلَداً أَوَّلَ يَوْمٍ مِنْ شَهْرِ رَمَضَانَ وَ لَسْ

Hadith.1269 – Mu'awiyah ibn Wahb reported from Imam Abu Abdullah (as) that He said: "If you enter a town and intend to stay there for ten days, then you must perform the full prayer as soon as you arrive. But if you intend to stay for less than ten days, you should shorten the prayer. If you keep saying 'Tomorrow I wil

وَ قَالَ أَبُو وَلَّادٍ الْحَنَّاطُ[5] قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي كُنْتُ نَوَيْتُ حِينَ دَخَلْتُ الْمَدِينَةَ أَنْ أُقِيمَ بِهَا عَشْراً فَأَتْمَمْتُ الصَّلَاةَ ثُمَّ بَدَا لِي أَنْ لَا أُقِيمَ بِهَا فَمَا تَرَى لِي أُتِمُّ أَمْ أَقْصُرُ فَقَالَ لِي إِنْ كُنْتَ دَخَلْتَ الْمَدِينَةَ وَ صَلَّيْتَ بِهَا صَلَاةً وَاحِدَةً فَرِيضَةً بِتَمَامٍ فَلَيْسَ لَكَ أَنْ تَقْصُرَ حَتَّى تَخْرُجَ مِنْهَا وَ إِنْ كُنْتَ

Hadith.1270 - Abu Walad al-Hannat said : I said to Imam Jafar ibn Muhammad Al-Sadiq (as): "When I entered Medina, I intended to stay there for ten days, so I completed my prayers (performed full prayers). Then it occurred to me not to stay for ten days. What should I do? Should I continue performing full prayers or sho

تَمَّتْ صَلَاتُهُ وَ لَا يُعِيدُ[3].

Hadith.1271 – Zurarah asked Imam Muhammad ibn Ali Al-Baqir (as) about a man who sets out with a group of people for a journey that he intends to complete. The time for prayer enters while they have already departed from the village by a distance of two farsakhs (approximately six miles) and they perform their prayers (

مَنْ صَلَّى فِي السَّفَرِ أَرْبَعاً فَأَنَا إِلَى اللَّهِ مِنْهُ بَرِيءٌ. يَعْنِي مُتَعَمِّداً[4]

الْمُتَمِّمُ فِي السَّفَرِ كَالْمُقَصِّرِ فِي الْحَضَرِ

إِنْ ذَكَرَ فِي ذَلِكَ الْيَوْمِ فَلْيُعِدْ وَ إِنْ لَمْ يَذْكُرْ حَتَّى يَمْضِيَ ذَلِكَ الْيَوْمُ فَلَا إِعَادَةَ عَلَيْهِ‌[5].

Hadith.1274 - Abu Basir asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who, while traveling, prays four rak'ahs (instead of two) out of forgetfulness. The Imam said: "If he remembers it on that same day, he should repeat (the prayer). If he does not remember until the day has passed, then there is no need for

أَرْبَعَةٌ يَجِبُ عَلَيْهِمُ التَّمَامُ فِي السَّفَرِ كَانُوا أَوْ فِي الْحَضَرِ الْمُكَارِي وَ الْكَرِيُّ وَ الرَّاعِي وَ الْأَشْتَقَانُ لِأَنَّهُ عَمَلُهُمْ‌[1]. وَ رُوِيَ‌ الْمَلَّاحُ وَ الْأَشْتَقَانُ الْبَرِيدُ.

Hadith.1275 - Zurarah narrated from Imam Muhammad ibn Ali Al-Baqir (as) that He said: "There are four categories of people who are required to offer the full (complete) prayer whether they are traveling or at home: the mule driver (al-Mukari), the camel driver (al-Karri), the shepherd, and al-Ashtaqan (those who consta

لَيْسَ عَلَى الْمَلَّاحِينَ فِي سُفُنِهِمْ تَقْصِيرٌ وَ لَا عَلَى الْمُكَارِي وَ الْجَمَّالِ.

Hadith.1276 - Muhammad ibn Muslim narrated from one of the Imams (as) that He said: "There is no shortening of the prayer for sailors on their ships, nor for the mule drivers (al-Mukari) and camel drivers (al-Jammal)."

الْمُكَارِي إِذَا لَمْ يَسْتَقِرَّ فِي مَنْزِلِهِ إِلَّا خَمْسَةَ أَيَّامٍ أَوْ أَقَلَّ قَصَّرَ فِي سَفَرِهِ بِالنَّهَارِ[2] وَ أَتَمَّ صَلَاةَ اللَّيْلِ-[3] وَ عَلَيْهِ صَوْمُ شَهْرِ رَمَضَانَ فَإِنْ كَانَ لَهُ مُقَامٌ فِي الْبَلَدِ الَّذِي يَذْهَبُ عَشَرَةَ أَيَّامٍ أَوْ أَكْثَرَ وَ يَنْصَرِفُ إِلَى مَنْزِلِهِ‌[1] وَ يَكُونُ لَهُ مُقَامُ عَشَرَةِ أَيَّامٍ أَوْ أَكْثَرَ قَصَّرَ فِي سَفَرِهِ وَ أَفْطَرَ[2].

"If a mule driver (al-Mukari) does not stay in his home for more than five days or less, he should shorten his prayer while traveling during the day but offer the complete prayer at night. He is also required to observe the fast of the month of Ramadan. If he has a stay of ten days or more in the town he goes to and th

الْجَمَّالُ وَ الْمُكَارِي إِذَا جَدَّ بِهِمَا السَّيْرُ قَصَّرَا فِيمَا بَيْنَ الْمَنْزِلَيْنِ وَ أَتَمَّا فِي الْمَنْزِلَيْنِ[3]

كَتَبْتُ إِلَى أَبِي الْحَسَنِ الثَّالِثِ ع أَنَّ لِي جِمَالًا وَ لِي قُوَّامٌ عَلَيْهَا وَ لَسْتُ أَخْرُجُ فِيهَا إِلَّا فِي طَرِيقِ‌

‘I wrote to Imam Al-Hassan Al-Askari (as) saying, "I own camels and have people managing them, but I do not travel with them except when going to Mecca due to my desire for pilgrimage or rarely to some other places. What is required of me when I travel with them? Should I shorten my prayers and break my fast during tra

يُتِمُ‌[3].

Hadith.1280 - Abd al-Rahman bin al-Hajjaj asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who owns lands that are close to one another and he travels between them. Should he complete his prayers or shorten them? Imam (as) replied: "He should complete [his prayers]."

سَبْعَةٌ لَا يُقَصِّرُونَ فِي الصَّلَاةِ الْجَابِي الَّذِي يَدُورُ فِي جِبَايَتِهِ‌[4]- وَ الْأَمِيرُ الَّذِي يَدُورُ فِي إِمَارَتِهِ وَ التَّاجِرُ الَّذِي يَدُورُ فِي تِجَارَتِهِ مِنْ سُوقٍ إِلَى سُوقٍ وَ الرَّاعِي وَ الْبَدَوِيُّ وَ الَّذِي يَطْلُبُ مَوَاضِعَ الْقَطْرِ[5] وَ مَنْبِتَ الشَّجَرِ وَ الرَّجُلُ يَطْلُبُ الصَّيْدَ يُرِيدُ بِهِ لَهْوَ الدُّنْيَا وَ الْمُحَارِبُ الَّذِي يَقْطَعُ السَّبِيلَ.

"There are seven who do not shorten their prayers: the tax collector who travels for the purpose of collecting taxes, the leader who moves around within his jurisdiction, the trader who travels between markets for commerce, the shepherd, the Bedouin, the one who seeks places of rainfall and vegetation growth, and the m

إِذَا نَسِيَ الرَّجُلُ صَلَاةً أَوْ صَلَّاهَا بِغَيْرِ طَهُورٍ وَ هُوَ مُقِيمٌ أَوْ مُسَافِرٌ فَذَكَرَهَا فَلْيَقْضِ الَّذِي وَجَبَ عَلَيْهِ لَا يَزِيدُ عَلَى ذَلِكَ وَ لَا يَنْقُصُ وَ مَنْ نَسِيَ أَرْبَعاً قَضَى أَرْبَعاً حِينَ يَذْكُرُهَا مُسَافِراً كَانَ‌

"If a man forgets a prayer or prays it without purification, whether he is at home or traveling, and then remembers it, he must make up the prayer that is due, neither adding to it nor subtracting from it. If he forgot four rak'ahs (units of prayer), he should make up four rak'ahs when he remembers, regardless of wheth

مِنَ الْأَمْرِ الْمَذْخُورِ[1] إِتْمَامُ الصَّلَاةِ فِي أَرْبَعَةِ مَوَاطِنَ بِمَكَّةَ وَ الْمَدِينَةِ وَ مَسْجِدِ الْكُوفَةِ- وَ حَائِرِ الْحُسَيْنِ ع[2]

سَأَلْتُهُ عَنِ الصَّلَاةِ بِمَكَّةَ وَ الْمَدِينَةِ يُقَصَّرُ أَوْ يُتَمُّ قَالَ قَصِّرْ مَا لَمْ تَعْزِمْ عَلَى مُقَامِ عَشَرَةِ

Hadith.1284 - It is narrated from Muhammad ibn Isma'il ibn Bazi' from Imam al-Ridha (as) that He said: I asked him about the prayer in Mecca and Medina, whether it should be shortened or completed. Imam (as) said: "Shorten it unless you intend to stay for ten days”.

لَمَّا أَنْ نَفَرْتُ مِنْ مِنًى نَوَيْتُ الْمُقَامَ بِمَكَّةَ فَأَتْمَمْتُ الصَّلَاةَ ثُمَّ جَاءَنِي خَبَرٌ مِنَ الْمَنْزِلِ‌[2] فَلَمْ أَجِدْ بُدّاً مِنَ الْمَصِيرِ إِلَى الْمَنْزِلِ فَلَمْ أَدْرِ أُتِمُّ أَمْ أُقَصِّرُ وَ أَبُو الْحَسَنِ ع يَوْمَئِذٍ بِمَكَّةَ فَأَتَيْتُهُ فَقَصَصْتُ عَلَيْهِ الْقِصَّةَ فَقَالَ لِيَ ارْجِعْ إِلَى التَّقْصِيرِ[3].

“When I departed from Mina, I intended to stay in Mecca, so I completed the prayer. Then news came to me from my home, and I found that I had no choice but to return. I was uncertain whether to continue completing my prayers or to shorten them. At that time, Abu al-Hasan (as) was in Mecca, so I approached him and expla

لَيْسَ فِي السَّفَرِ جُمُعَةٌ وَ لَا أَضْحًى وَ لَا فِطْرٌ[4].

"There is no Jumu'ah (Jumu’ah prayer), nor Eid al-Adha, nor Eid al-Fitr for the traveler”.

قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع يَدْخُلُ عَلَيَّ وَقْتُ الصَّلَاةِ وَ أَنَا فِي السَّفَرِ فَلَا أُصَلِّي حَتَّى أَدْخُلَ أَهْلِي فَقَالَ صَلِّ وَ أَتِمَّ الصَّلَاةَ قُلْتُ فَيَدْخُلُ عَلَيَّ وَقْتُ الصَّلَاةِ وَ أَنَا فِي أَهْلِي أُرِيدُ السَّفَرَ فَلَا أُصَلِّي حَتَّى أَخْرُجَ قَالَ صَلِّ وَ قَصِّرْ فَإِنْ لَمْ تَفْعَلْ فَقَدْ خَالَفْتَ‌[6] رَسُولَ اللَّهِ ص‌[7].

Hadith.1287 - Ismail ibn Jabir reported: “I said to Imam Jafar ibn Muhammad Al-Sadiq (as): "The time for prayer enters while I am traveling, so I do not pray until I return home." Imam (as) said: "Pray and complete the prayer." I said: "The time for prayer enters while I am at home and I intend to travel, so I do not p

سَأَلْتُهُ عَنْ رَجُلٍ يَدْخُلُ مِنْ سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ اَلصَّلاَةِ وَ هُوَ فِي اَلطَّرِيقِ قَالَ «يُصَلِّي رَكْعَتَيْنِ وَ إِنْ خَرَجَ إِلَى سَفَرِهِ وَ قَدْ دَخَلَ وَقْتُ اَلصَّلاَةِ فَلْيُصَلِّ أَرْبَعاً.

"I asked him about a man who returns from his journey while the time for prayer has entered, and he is still on the road." Imam (as) said: "He should pray two rak'ahs (units of prayer). If he sets out on a journey and the time for prayer has already entered, then he should pray four rak'ahs."

قَالَ أَبُو عَبْدِ اَللَّهِ عَلَيْهِ اَلسَّلاَمُ: فِي اَلرَّجُلِ يَقْدَمُ مِنْ سَفَرِهِ فِي وَقْتِ صَلاَةٍ فَقَالَ «إِنْ كَانَ لاَ يَخَافُ خُرُوجَ اَلْوَقْتِ فَلْيُتِمَّ وَ إِنْ كَانَ يَخَافُ خُرُوجَ اَلْوَقْتِ فَلْيُقَصِّرْ.

Hadith.1289 - In the book of Al-Hakam ibn Miskin, it is reported that Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about a man who arrives from his journey during the time for a prayer. Imam (as) said: "If he does not fear that the time for the prayer will expire, he should complete it (in full). But if he fears tha

بَلْ يَكُونُ مُقَصِّراً حَتَّى يَدْخُلَ إِلَى أَهْلِهِ‌[1].

Hadith.1290 - Ishaq ibn Ammar asked Abu Ibrahim Imam Musa ibn Jafar Al-Kadhim (as) about a man who is traveling and then arrives, entering the boundaries of Kufa. He asked: "Should he perform the full prayer or continue to shorten it until he enters his home?" Imam (as) said: "Rather, he should continue to shorten it u

قَالَ لَهُ بَعْضُ أَصْحَابِنَا كُنَّا نَقْضِي صَلَاةَ النَّهَارِ إِذَا نَزَلْنَا بَيْنَ الْمَغْرِبِ وَ الْعِشَاءِ الْآخِرَةِ فَقَالَ لَا[2] اللَّهُ أَعْلَمُ بِعِبَادِهِ حِينَ رَخَّصَ إِنَّمَا فَرَضَ اللَّهُ عَزَّ وَ جَلَّ عَلَى الْمُسَافِرِ رَكْعَتَيْنِ لَا قَبْلَهُمَا وَ لَا بَعْدَهُمَا شَيْ‌ءٌ إِلَّا صَلَاةُ اللَّيْلِ عَلَى بَعِيرِكَ حَيْثُ تَوَجَّهَ بِكَ‌[3].

Hadith.1291 - Saif al-Tammar narrated from Imam Jafar ibn Muhammad Al-Sadiq (as) that one of our companions said to him: "We used to make up the daytime prayers when we would stop between Maghrib (evening prayer) and Isha (night prayer)." He (as) replied: "No, Allah (swt) knows His servants best when He granted the con

«لَوْ صَلَحَتِ اَلنَّافِلَةُ فِي اَلسَّفَرِ تَمَّتِ اَلْفَرِيضَةُ.

Hadith.1292 - Imam Jafar ibn Muhammad Al-Sadiq (as) was asked about performing the supererogatory (nafilah) prayers during the day while traveling. Imam (as) said: "If it were appropriate to perform the nafilah (supererogatory) prayers during travel, then the obligatory (fardh) prayers would have been completed (in ful

وَ كَانَ رَسُولُ اللَّهِ ص يُصَلِّي عَلَى رَاحِلَتِهِ الْفَرِيضَةَ فِي يَوْمٍ مَطِيرٍ[6].

Hadith.1293 - The Messenger of Allah (sw) would perform the obligatory prayer on his mount on a rainy day.

وَ قَالَ إِبْرَاهِيمُ الْكَرْخِيُ‌ قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي أَقْدِرُ أَنْ أَتَوَجَّهَ نَحْوَ الْقِبْلَةِ فِي الْمَحْمِلِ فَقَالَ هَذَا الضِّيقُ‌[1] أَ مَا لَكُمْ فِي رَسُولِ اللَّهِ ص أُسْوَةٌ.

Hadith.1294 - Ibrahim al-Karkhi said: "I said to Imam Jafar ibn Muhammad Al-Sadiq (as): "I am able to face the Qiblah (direction of prayer) while in the mahmil (a covered mount or carrier)." He (as) replied: "Is this restriction (truly necessary) ? Do you not have in the Messenger of Allah (sw) an example to follow?"

نَعَمْ‌[2].

Hadith.1295 - Sa'd ibn Sa'd asked Abu al-Hasan al-Ridha (as) about a man who is with a menstruating woman in a mahmil (covered mount or carrier). He asked: "Should he pray while She is with him?" He (as) replied: "Yes”.

أَمَّا إِذَا قَرَأَ فَنَعَمْ وَ أَمَّا إِذَا أَوْمَأَ بِوَجْهِهِ لِلسُّجُودِ فَلْيَكْشِفْهُ حَيْثُ مَا أَوْمَأَتْ بِهِ الدَّابَّةُ[3].

Hadith.1296 - Sa'id ibn Yasarasked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man performing the night prayer while on his mount. He asked: "Is it permissible for him to cover his face while praying?" He (as) replied: "Yes, when he is reciting (the Qur'an). However, when he gestures with his face for prostration, he

لَا بَأْسَ.

Hadith.1297 - Abd al-Rahman ibn al-Hajjaj asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man performing supererogatory (nafilah) prayers in towns and cities while on his mount, wherever it faces. He (as) replied: "There is no harm."

فِي اَلسَّفَرِ ثُمَّ يَبْدُو لَهُ فِي اَلْإِقَامَةِ وَ هُوَ فِي اَلصَّلاَةِ قَالَ «يُتِمُّ إِذَا بَدَتْ لَهُ اَلْإِقَامَةُ» وَ عَنِ اَلرَّجُلِ يُشَيِّعُ أَخَاهُ إِلَى اَلْمَكَانِ اَلَّذِي يَجِبُ عَلَيْهِ فِيهِ اَلتَّقْصِيرُ وَ اَلْإِفْطَارُ قَالَ «لاَ بَأْسَ بِذَلِكَ.

Hadith.1298 - Ali ibn Yaqtin asked Abu al-Hasan (as) about a man who sets out on a journey and then decides to stay (reside) while he is in the midst of prayer. Imam (as) said: "He should complete (the full prayer) when he decides to stay." He also asked about a man who accompanies his brother to the point where shorte

«أَنْتَ فِي وَقْتِ اَلْمَغْرِبِ فِي اَلسَّفَرِ إِلَى خَمْسَةِ أَمْيَالٍ مِنْ بَعْدِ غُرُوبِ اَلشَّمْسِ.

Hadith.1299 - In a narration from Abu Basir, Imam Jafar ibn Muhammad Al-Sadiq (as) said: "You are in the time of Maghrib (evening prayer) while traveling up to a distance of five miles after sunset”.

إِذَا غَرِقَتْ فِيهِ الْجَبْهَةُ وَ لَمْ تَثْبُتْ عَلَى الْأَرْضِ‌[6].

Hadith.1300 - Ammar al-Sabati asked Imam Jafar ibn Muhammad Al-Sadiq (as) about the extent of wetness or mud that makes it unsuitable for prostration. Imam (as) said: "When the forehead sinks into it and does not remain firm on the ground”.

وَ قَالَ مُعَاوِيَةُ بْنُ عَمَّارٍ لِأَبِي عَبْدِ اللَّهِ ع‌ إِنَّ أَهْلَ مَكَّةَ يُتِمُّونَ الصَّلَاةَ بِعَرَفَاتٍ- قَالَ وَيْلَهُمْ أَوْ وَيْحَهُمْ‌[7] وَ أَيُّ سَفَرٍ أَشَدُّ مِنْهُ لَا لَا يُتَمُ‌[8].

Hadith.1301 - Muawiya ibn Ammar said to Imam Jafar ibn Muhammad Al-Sadiq (as): "The people of Mecca complete (perform in full) their prayers at Arafat." He (as) replied: "Woe to them! (Or, Alas for them!) What journey is more significant than this? No, it should not be completed”.

إِنَّ رَسُولَ اللَّهِ ص لَمَّا نَزَلَ عَلَيْهِ جَبْرَئِيلُ بِالتَّقْصِيرِ قَالَ لَهُ النَّبِيُّ ص فِي كَمْ ذَلِكَ فَقَالَ فِي بَرِيدٍ قَالَ وَ كَمِ الْبَرِيدُ قَالَ مَا بَيْنَ ظِلِّ عَيْرٍ إِلَى فَيْءِ وُعَيْرٍ[1] فَذَرَعَتْهُ بَنُو أُمَيَّةَ ثُمَّ جَزَّءُوهُ عَلَى اثْنَيْ عَشَرَ مِيلًا- « لما كان ذرع المسافة بين رأس الجبلين أو مسقط حجرهما غير ممكن اعتبر( ص) الظل و انما قال:« فيء و عير» لان ظلّها قبل الزوال يكون شمال

سَأَلْتُ أَبَا جَعْفَرٍ ع عَنِ التَّقْصِيرِ فَقَالَ بَرِيدٌ ذَاهِبٌ وَ بَرِيدٌ جَائِي وَ كَانَ رَسُولُ اللَّهِ ص إِذَا أَتَى ذُبَاباً[3] قَصَّرَ.

I asked Abu Ja'far (as) about the ruling for shortening the prayer. Imam (as) said: "A barid going and a barid returning. The Messenger of Allah (sw) would shorten his prayers when he reached Dhu'bāb."

وَ سَأَلَ زَكَرِيَّا بْنُ آدَمَ‌[2] أَبَا الْحَسَنِ الرِّضَا ع‌ عَنِ التَّقْصِيرِ فِي كَمْ يُقَصِّرُ الرَّجُلُ إِذَا كَانَ فِي ضِيَاعِ أَهْلِ بَيْتِهِ وَ أَمْرُهُ جَائِزٌ فِيهَا[3] يَسِيرُ فِي الضِّيَاعِ يَوْمَيْنِ وَ لَيْلَتَيْنِ وَ ثَلَاثَةَ أَيَّامٍ وَ لَيَالِيَهُنَّ فَكَتَبَ التَّقْصِيرُ فِي مَسِيرَةِ يَوْمٍ وَ لَيْلَةٍ[4].

Hadith.1304 - Zakariyya ibn Adam asked Abu al-Hasan al-Ridha (as) about the distance for shortening prayers when a man is in the lands belonging to his family and has control over them, traveling through these lands for two days and two nights or three days and their nights. Abu al-Hasan (as) wrote in response, "Shorte

سَأَلْتُ أَبَا الْحَسَنِ الرِّضَا ع عَنِ امْرَأَةٍ كَانَتْ فِي طَرِيقِ مَكَّةَ فَصَلَّتْ ذَاهِبَةً وَ جَائِيَةً الْمَغْرِبَ رَكْعَتَيْنِ رَكْعَتَيْنِ فَقَالَ لَيْسَ عَلَيْهَا إِعَادَةٌ. وَ فِي رِوَايَةِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ عَمَّارٍ عَنْ أَبِي الْحَسَنِ ع قَالَ: لَيْسَ عَلَيْهَا قَضَاءٌ[5].

I asked Abu al-Hasan al-Ridha (as) about a woman who was on the way to Mecca and performed the Maghrib prayer two rak'ahs going and two rak'ahs returning. Imam (as) said: "She does not need to repeat it." In another narration from al-Hussain ibn Sa'id, from ibn Abi Umayr, from Muhammad ibn Ishaq ibn Ammar, from Abu al-

إِذَا صَلَّى الْمُسَافِرُ خَلْفَ قَوْمٍ حُضُورٍ فَلْيُتِمَّ صَلَاتَهُ رَكْعَتَيْنِ وَ يُسَلِّمُ وَ إِنْ صَلَّى مَعَهُمُ الظُّهْرَ فَلْيَجْعَلِ الْأَوَّلَتَيْنِ الظُّهْرَ وَ الْأَخِيرَتَيْنِ الْعَصْرَ.

Hadith.1306 - In a narration from Al-‘Ala from Muhammad ibn Muslim, from Imam Muhammad ibn Ali Al-Baqir (as), He said: "If a traveler prays behind residents (those who are not traveling), he should complete his prayer as two rak'ahs and then give the salutation (end the prayer). If he prays with them at Dhuhr (noon pra

إِذَا نَزَلْتَ‌[3] قُرَاكَ وَ أَرْضَكَ فَأَتِمَّ الصَّلَاةَ وَ إِذَا كُنْتَ فِي غَيْرِ أَرْضِكَ فَقَصِّرْ.

Hadith.1307 - Ismail ibn al-Fadl asked Imam Jafar ibn Muhammad Al-Sadiq (as) about a man who travels from one land to another but resides in his own villages and properties. Imam (as) said: "If you stay in your own village or land, then complete the prayer; if you are in land that is not yours, then shorten the prayer.

سَأَلْتُهُ عَنِ الرَّجُلِ يُقَصِّرُ فِي ضَيْعَتِهِ فَقَالَ لَا بَأْسَ مَا لَمْ يَنْوِ مُقَامَ عَشَرَةِ أَيَّامٍ إِلَّا أَنْ يَكُونَ لَهُ بِهَا مَنْزِلٌ يَسْتَوْطِنُهُ قَالَ قُلْتُ لَهُ مَا الِاسْتِيطَانُ فَقَالَ أَنْ يَكُونَ لَهُ بِهَا مَنْزِلٌ يُقِيمُ فِيهِ سِتَّةَ أَشْهُرٍ فَإِذَا كَانَ كَذَلِكَ يُتِمُّ فِيهَا مَتَى دَخَلَهَا[4].

Hadith.1308 - Muhammad ibn Isma'il ibn Bazi' reported from Abu al-Hasan al-Ridha (as) that he asked about a man shortening his prayers at his property. Imam (as) said: "There is no harm as long as he does not intend to stay for ten days, unless he has a house there where he resides." I asked him, "What is meant by 'res

كُلُ‌ مَنْزِلٍ مِنْ مَنَازِلِكَ لَا تَسْتَوْطِنُهُ فَعَلَيْكَ فِيهِ التَّقْصِيرُ.

"For every dwelling of yours that you do not consider a permanent residence, you must shorten your prayers there."

فِي الرَّجُلِ يَخْرُجُ إِلَى الصَّيْدِ مَسِيرَةَ يَوْمٍ أَوْ يَوْمَيْنِ أَوْ ثَلَاثَةً أَ يُقَصِّرُ أَوْ يُتِمُّ فَقَالَ إِنْ خَرَجَ لِقُوتِهِ وَ قُوتِ عِيَالِهِ فَلْيُقَصِّرْ وَ لْيُفْطِرْ وَ إِنْ خَرَجَ لِطَلَبِ الْفُضُولِ فَلَا وَ لَا كَرَامَةَ[1]

لَيْسَ عَلَى صَاحِبِ الصَّيْدِ تَقْصِيرٌ ثَلَاثَةَ أَيَّامٍ فَإِذَا جَاوَزَ الثَّلَاثَةَ لَزِمَهُ. يَعْنِي الصَّيْدَ لِلْفُضُولِ‌[2].

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."

«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."

إِنْ خَشِيتَ أَنْ لَا تَقُومَ فِي آخِرِ اللَّيْلِ أَوْ كَانَتْ بِكَ عِلَّةٌ أَوْ أَصَابَكَ بَرْدٌ فَصَلِّ وَ أَوْتِرْ فِي أَوَّلِ اللَّيْلِ فِي السَّفَرِ.

"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."

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."

مِنْ حِينِ تُصَلِّي الْعَتَمَةَ إِلَى أَنْ يَنْفَجِرَ الصُّبْحُ.

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)."

وَ رَوَى حَرِيزٌ عَمَّنْ حَدَّثَهُ عَنْ أَبِي جَعْفَرٍ ع‌ أَنَّهُ كَانَ لَا يَرَى بَأْساً بِأَنْ يُصَلِّيَ الْمَاشِي وَ هُوَ يَمْشِي وَ لَكِنْ لَا يَسُوقُ الْإِبِلَ‌[3].

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.

سُئِلَ الصَّادِقُ ع‌ لِمَ صَارَتِ الْمَغْرِبُ ثَلَاثَ رَكَعَاتٍ وَ أَرْبَعاً بَعْدَهَا لَيْسَ فِيهَا تَقْصِيرٌ فِي حَضَرٍ وَ لَا سَفَرٍ فَقَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَنْزَلَ عَلَى نَبِيِّهِ ص كُلَّ صَلَاةٍ رَكْعَتَيْنِ فَأَضَافَ إِلَيْهَا رَسُولُ اللَّهِ ص لِكُلِّ صَلَاةٍ رَكْعَتَيْنِ فِي الْحَضَرِ وَ قَصَّرَ فِيهَا فِي السَّفَرِ إِلَّا الْمَغْرِبَ وَ الْغَدَاةَ فَلَمَّا صَلَّى ع الْمَغْرِبَ بَلَغَهُ م

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) ev

ذَكَرَ الْفَضْلُ بْنُ شَاذَانَ النَّيْسَابُورِيُّ رَحِمَهُ اللَّهُ فِي الْعِلَلِ الَّتِي سَمِعَهَا مِنَ الرِّضَا ع- إِنَّ الصَّلَاةَ إِنَّمَا قُصِرَتْ فِي السَّفَرِ لِأَنَّ الصَّلَاةَ الْمَفْرُوضَةَ أَوَّلًا إِنَّمَا هِيَ عَشْرُ رَكَعَاتٍ وَ السَّبْعُ إِنَّمَا زِيدَتْ فِيهَا بَعْدُ فَخَفَّفَ اللَّهُ عَزَّ وَ جَلَّ عَنِ الْعَبْدِ تِلْكَ الزِّيَادَةَ لِمَوْضِعِ سَفَرِهِ وَ تَعَبِهِ وَ نَصَبِهِ وَ اشْتِغَالِهِ بِأَمْرِ

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, a