Section: [It is recommended to perform the taslim with hadhf (truncation), which means not extending it in length] (61). Abu Dawud and al-Tirmidhi have narrated with their isnad from Abu Hurayrah, may Allah be pleased with him, who said: "Hadhf of the salam is a sunnah" (62). Ibn al-Mubarak said: Its meaning is that one should not extend it long. Ahmad said: This is a hasan sahih hadith, and this is what the scholars consider desirable. Ibrahim al-Nakha'i said: The takbir is jazm (concise/abrupt) and the salam is jazm. It has been narrated that the meaning of this hadith is performing the second taslim softly. The correct view is the former, because hadhf is omitting a part of a thing, and jazm is cutting it off, so their meanings correspond, whereas acting softly is the opposite of it, and it would be specific to part of the salam rather than the whole of it. Ahmad [ibn al-Athram] (63) said: [I heard Abu ‘Abd Allah] (64) Ahmad ibn Hanbal say: Hadhf of the salam is a sunnah, which is not to prolong one's voice with it. Abu ‘Abd Allah prolonged his voice.
Section: He intends by his salam to exit the prayer. If he does not intend [to exit], then Ibn Hamid said: [His prayer becomes invalid] (65). This is the apparent school of (66) al-Shafi‘i; because it is speech at one of the two ends of the prayer, [so it requires] (67) an intention, like the takbir (68). The text narrated from Ahmad, may Allah have mercy on him, is that his prayer does not become invalid. This is the correct view, because the intention for the prayer has already encompassed the entire
(61) Omitted from: M. (62) Narrated by Abu Dawud, in: The Chapter on Hadhf al-Salam, from the Book of Prayer. Sunan Abi Dawud 1/230. And al-Tirmidhi, in: The Chapter on what has been narrated that hadhf al-salam is a sunnah, from the Chapters on Prayer. ‘Aridat al-Ahwadhi 2/91. It was also narrated by Imam Ahmad, in: Al-Musnad 2/532. (63) In the manuscripts: "ibn Tharm", and he is Ahmad ibn Muhammad ibn Hani’ al-Athram, and his biography has preceded. (64) In the original: "Abu ‘Abd Allah said". (65) In the original: "it is not valid". (66) In M: "a text". (67) In M: "it was considered for it". (68) From here to the end of his statement: "exiting the prayer" later on, the following appeared in its place in the original: "As for us, it is a part of the parts of the prayer other than its beginning, so it does not require an intention to exit from it, like fasting. This is because when the intention is found from the beginning of the act of worship, it extends to all of its parts, and there is no need to mention it [again], and analogizing the final part to the first is invalid for this reason."
فصل: [ويُسْتحَبُّ حَذْف السَّلامِ، وهو ألَّا يُمَدَّ بطُولِه] (٦١)، وقد رَوَى أبو داوُد، والتِّرْمِذِىُّ، بِإسْنَادِهِمَا، عن أبي هُرَيْرةَ، رضيَ اللهُ عنهُ، قال: "حذْفُ السلامِ سُنَّةٌ" (٦٢). قال ابْنُ المبارَكِ: مَعْناهُ أنْ لا يَمُدَّهُ مَدًّا. قال أحمدُ: هذا حديثٌ حسنٌ صحيحٌ، وهذا الذي يَسْتَحِبُّهُ أهلُ العِلْمِ. قال إبراهِيمُ النَّخَعِىُّ: التَّكْبِيرُ جَزْمٌ، والسلامُ جَزْمٌ. وقد رُوِىَ أنَّ مَعْنَى هذا الحديثِ إخْفَاءُ التَّسْلِيمَةِ الثَّانِيَةِ. والصحيحُ الأوَّلُ؛ لأَنَّ الحَذْفَ إسْقَاطُ بعضِ الشىءِ، والجَزْمُ قَطْعٌ له، فيَتَّفِقُ معناهُما، والإِخْفَاءُ بِخلَافِهِ، ويَخْتَصُّ ببعضِ السَّلامِ دُونَ جُمْلَتِهِ، قال أحمدُ [ابنُ الأثْرَم] (٦٣): [سَمِعْتُ أبا عبدِ اللهِ] (٦٤) أحمد بن حَنْبَلٍ، يقُولُ: حذفُ السلامِ سُنَّةٌ، وهو أنْ لا يُطَوِّلَ بهِ صوتَهُ. وطَوَّلَ أبو عبدِ اللهِ صوتَهُ.
فصل: ويَنْوِى بسلامِهِ الخُرُوجَ مِن الصلاةِ. فَانْ لم يَنْوِ؛ فقالَ ابنُ حامدٍ: [تَبْطُلُ صَلَاتُهُ] (٦٥). وهو ظَاهِرُ مذهبِ (٦٦) الشافعىِّ؛ لأنه نُطْقٌ فِي أَحَدِ طَرَفَىِ الصلاةِ؛ [فافْتَقَر إلى] (٦٧) النِّيَّةِ، كالتَّكْبِيرِ (٦٨). والمَنْصُوصُ عن أحمدَ، رَحِمَهُ اللهُ، أنَّه لا تَبْطُلُ صلاتُه. وهو الصحيحُ؛ لأَنَّ نِيَّةَ الصلاةِ قد شَمِلَتْ جميعَ
(٦١) سقط من: م.(٦٢) أخرجه أبو داود، في: باب حذف السلام، من كتاب الصلاة. سنن أبي داود ١/ ٢٣٠. والترمذي، في: باب ما جاء أن حذف السلام سنة، من أبواب الصلاة. عارضة الأحوذى ٢/ ٩١. كما أخرجه الإمام أحمد، في: المسند ٢/ ٥٣٢.(٦٣) في النسخ: "بن ثرم"، وهو أحمد بن محمد بن هانىء الأثرم، وتقدم التعريف به.(٦٤) في الأصل: "قال أبو عبد اللَّه".(٦٥) في الأصل: "لا يصح".(٦٦) في م: "نص".(٦٧) في م: "فاعتبرت له".(٦٨) من هنا إلى آخر قوله: "الخروج من الصلاة" الآتى، جاء مكانه في الأصل: "ولنا أنه جزء من أجزاء الصلاة غير أولها، فلا تفتقر إلى نية الخروج منها، كالصوم، وهذا لأن النية إذا وجدت من أول العبادة انسحبت على سائر أجزائها، واستغنى عن ذكرها، وقياس الجزء الأخير على الأول فاسد لذلك".
