English
Anas ibn Malik Al-Ka’bi (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah has reduced 2 half the prayer and the fast for the traveler, as well as for the nursing and pregnant woman.”
Possible references (unverified, pending editorial review)
- Candidate: Sunan Abi Dawud 2408 (unverified) 98% confidence
- Candidate: Jami al-Tirmidhi 715 (unverified) 98% confidence
- Candidate: Sunan Ibn Majah 1667 (unverified) 97% confidence
- Candidate: Sunan al-Nasa'i 2274 (unverified) 90% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 2
(2) The statement: “Allah has reduced...” If someone asks, “Since fasting is reduced for the traveler, if they fast, it is not obligatory, so it does not count,” the response is: “It is possible that the fasting reduced for them is the fasting they cannot avoid during those days, just as the resident cannot avoid it. This hadith indicates this meaning. Do you not see that it mentions the pregnant and nursing woman? If they fast Ramadan, it counts for them, and they are not like those who fast before the obligation of fasting. Rather, fasting becomes obligatory for them at the beginning of the month, but they are allowed to delay it due to necessity. The traveler is like them. This is the best way to understand this narration to avoid contradicting other narrations mentioned in this chapter.” This is summarized from Sharh Ma’ani al-Athar. In Al-Mirqat, Ibn Hajar said: “This is evidence for Al-Shafi’i’s view that shortening the prayer is permissible, not obligatory. We say: This is not correct, as shortening the prayer is obligatory according to us, and the evidence for our view is clear, including the hadith of Aisha in the two Sahih collections: ‘The prayer was initially prescribed as two rak’ahs, and the prayer of the traveler remained as such, while the prayer of the resident was increased.’ The meaning of ‘reduced’ is that it was initially lifted for the traveler.”
Note 2
(٢) قوله: وضع إلخ : فإن قال قائل : لما كان الصيام موضوعًا عنه كان إذا صامه فقد صامه، وهو غير مفروض عليه فلا يجزئه. قيل له: إنه قد يجوز أن يكون ذلك الصيام الذي وضعه عنه، وهو الصيام الذي لا يكون له منه بُد في تلك الأيام، كما لا بد للمقيم من ذلك. وفي هذا الحديث ما قد دلّ على هذا المعنى. ألا تراه يقول: «وعن الحامل والمرضع، أفلا ترى أن الحامل والمرضع إذا صامتا رمضان إن ذلك يجزئهما، وإنهما لا يكونان كمن صام قبل وجوب الصوم عليه، بل جعلنا يجب الصوم عليهما بدخول الشهر، فجعل لهما تأخيره للضرورة، والمسافر في ذلك مثلهما. وهذا أولى ما حمل عليه هذا الأثر حتى لا يضاد غيره من الآثار التي قد ذكرناها في هذا الباب. شرح معاني الآثار» مختصرا. وفي المرقاة»: قال ابن حجر فيه حجة لما عليه الشافعي أن قصر الصلاة جائز لا واجب. قلنا : وهو غير سديد وعندنا هذا القصر واجب، وقد تقدم دليل مذهبنا الصريح في المقصود، ومنه حديث عائشة في الصحيحين، قالت: فرضت الصلاة ركعتين ركعتين، فأقرت صلاة السفر، وَزِيدَ في صلاة الحضر»، فمعنى «وضع»: أي رفع ابتداء عن المسافر.