prayer." Narrated by Abu Dawood (21). And because his family being with him does not prevent the [use of] concessions, just like the camel driver. Our view is that he is not a traveler departing from his place of residence, so the concession is not permitted for him, like one who is a resident in a city (22). As for the texts, what is meant by them is one who is departing from his place of residence, and this person is not such. As for the camel driver and the transporter, they are permitted the concessions even if they travel with their families. Abu Dawood said: I heard Ahmad saying regarding the transporter whose life is spent in travel: It is inevitable that he arrives and resides for a day (23). It was said: So he resides for a day, two days, or three in his preparation for travel. He said: This one shortens [his prayer]. The Qadi and Abu al-Khattab mentioned that he does not have the right to shorten, like the boatman. This is not correct; because he is a traveler who is to be sympathized with, so he has the right to shorten like anyone else, and it is not valid to draw an analogy between him and the boatman, for the boatman is in his home, whether traveling or resident, and his interests, oven, and family are with him, and this is not found in anyone else. If this person [the transporter] travels with his family, it is more burdensome for him and more indicative of his deserving the concession. We have already mentioned the text of Ahmad regarding the distinction between them, and the texts cover him by their generality, and he is not in the same meaning as the one specifically excluded, so it is necessary to say that the ruling of the text applies to him. And Allah knows best.
269 - Issue: He said: (And whoever does not intend to shorten the prayer at the time of entering it, he shall not shorten it.)
The summary is that the intention to shorten is a condition for its permissibility, and its existence is considered at the beginning of the prayer, like the intention for the prayer itself. This is the view of al-Khiraqi, and it was chosen by the Qadi. Abu Bakr said: Its intention is not a condition.
(21) In: The Chapter on Choosing to Break the Fast, from the Book of Fasting. Sunan Abi Dawood 1/561. It was also narrated by al-Tirmidhi, in: The Chapter on What Has Been Said Regarding the Concession to Break the Fast for the Pregnant and Nursing Woman, from the Chapters of Fasting. 'Aridat al-Ahwadhi 3/235. And al-Nasa'i, in: The Chapter on the Mention of the Relief of Fasting from the Traveler... etc., and the Chapter on the Mention of the Disagreement between Mu'awiyah ibn Salam and 'Ali ibn al-Mubarak regarding this Hadith, and the Chapter on the Relief of Fasting for the Pregnant and Nursing Woman, from the Book of Fasting. al-Mujtaba 4/149, 151, 160. And Ibn Majah, in: The Chapter on What Has Been Said Regarding Breaking the Fast for the Pregnant and Nursing Woman, from the Book of Fasting. Sunan Ibn Majah 1/533. And Imam Ahmad, in: al-Musnad 4/347, 5/29. (22) In [manuscript] A: "The city" (al-madad). In [manuscript] M: "The cities" (al-mudun). (23) Omitted from the original.
الصَّلَاةِ". رَوَاه أبو دَاوُدَ (٢١). ولأنَّ كَوْنَ أَهْلِه معه لا يَمْنَعُ التَّرَخُّص، كالجَمَّالِ. ولَنا، أنَّه غيرُ ظَاعِنٍ عن مَنْزِلِه، فلم يُبَحْ له التَّرَخُّصُ، كالمُقِيمِ في البلدِ (٢٢)، فأمَّا النُّصُوصُ فإنَّ المُرَادَ بها الظَّاعِنُ عن مَنْزِلِه، وليس هذا كذلك، وأما الجَمَّال والمُكارِى فلهم التَّرَخُّصُ وإن سافَرُوا بأهْلِهِم. قال أبو دَاوُدَ: سَمِعْتُ أحمدَ يقولُ في المُكارِى الذي هو دَهْرُه في السَّفَرِ: لا بُدَّ من أن يَقْدَمَ فَيُقِيمَ اليَوْمَ (٢٣). قِيلَ: فيُقِيمُ اليَوْمَ واليَوْمَيْنِ والثَّلَاثَةَ في تَهَيُّئِه للسَّفَرِ. قال: هذا يَقْصُرُ. وذَكَرَ القاضي، وأبو الخَطَّابِ، أنَّه ليس له القَصْرُ كالمَلَّاحِ. وهذا غيرُ صَحِيحٍ؛ لأنَّه مُسَافِرٌ مَشْفُوقٌ عليه، فكان له القَصْرُ كغيرِه، ولا يَصِحُّ قِياسُه على المَلَّاحِ؛ فإن المَلَّاحَ في مَنْزِلِه سَفَرًا وحَضَرًا، ومعه مَصَالِحُه وتَنُّورُه وأهْلُه، وهذا لا يُوجَدُ في غيرِه. وإن سافَرَ هذا بأهْلِه كان أشَقَّ عليه، وأبْلَغَ في اسْتِحْقَاقِ التَّرَخُّصِ، وقد ذَكَرْنا نَصَّ أحمدَ في الفَرْقِ بَيْنَهما، والنُّصُوصُ مُتَنَاوِلَةٌ لهذا بِعُمُومِها، وليس هو في مَعْنَى المَخْصُوصِ، فوَجَبَ القَوْلُ بِثُبُوتِ حُكْمِ النَّصِّ فيه، واللهُ أعلمُ.
٢٦٩ - مسألة؛ قال: (وَمَنْ لَمْ يَنْوِ القَصْرَ في وَقْتِ دُخُولِه إلَى الصَّلَاةِ لَمْ يَقْصُرْ)
وجُمْلَتُه أنَّ نِيَّةَ القَصْرِ شَرْطٌ في جَوَازِه، ويُعْتَبَرُ وُجُودُها عندَ أوَّلِ الصلاةِ، كِنِيَّةِ الصلاةِ. وهذا قولُ الْخِرَقِىِّ، واخْتَارَه القاضي. وقال أبو بكرٍ: لا تُشْتَرَطُ نِيَّتُهُ؛
(٢١) في: باب اختيار الفطر، من كتاب الصوم. سنن أبي داود ١/ ٥٦١. كما أخرجه الترمذي، في: باب ما جاء في الرخصة في الإفطار للحبلى والمرضع، من أبواب الصوم. عارضة الأحوذى ٣/ ٢٣٥. والنسائي، في: باب ذكر وضع الصيام عن المسافر. . . إلخ، وباب ذكر اختلاف معاوية بن سلام وعلى بن المبارك في هذا الحديث، وباب وضع الصيام عن الحبلى والمرضع، من كتاب الصيام. المجتبى ٤/ ١٤٩، ١٥١، ١٦٠. وابن ماجه، في: باب ما جاء في الإِفطار للحامل والمرضع، من كتاب الصيام. سنن ابن ماجه ١/ ٥٣٣. والإِمام أحمد، في: المسند ٤/ ٣٤٧، ٥/ ٢٩.(٢٢) في أ: "المدد". وفي م: "المدن".(٢٣) سقط من: الأصل.
