nor ask him about its ruling. Al-Awza'i narrated from Sabiq al-Barbari (5), from the book of al-Hasan, that the pursuer should dismount and pray on the ground. Al-Awza'i said: "We found the matter to be otherwise." Shurahbil ibn Hasana said: "Do not pray the Subh (morning) prayer except on the back of a mount." So al-Ashtar (6) dismounted and prayed on the ground, [and Shurahbil passed by him] (7) and said: "An opponent! May Allah oppose him through him." It is said: So al-Ashtar exited during the civil strife (fitna). Al-Awza'i used to adopt this in the case of pursuing the enemy, because it is one of the two conditions of war, resembling the condition of fleeing. The verse provides no indication regarding the point of contention, because its meaning is the permissibility of shortening the prayer. Shortening the prayer has also been permitted in a state of security without disagreement, which is also not the point of contention. Furthermore, even if it did indicate the point of contention, the Prayer of Fear has been permitted without the fear of the strife of the disbelievers—due to fear of a predator, a flood, or a fire—because the meaning of the spoken text is found within it. This [case] is of the same meaning, for missing the disbelievers is a grave harm, so the Prayer of Fear is permitted when there is a risk of missing them, just like the other condition.
133 - Issue: He said: (And he may offer voluntary prayers while traveling on a mount, according to what we have described regarding the Prayer of Fear.)
We know of no disagreement among the scholars regarding the permissibility of offering voluntary prayers while on a mount during a long journey. Al-Tirmidhi said (1): This is [the view] according to the generality of scholars. Ibn ‘Abd al-Barr said: They have reached a consensus that it is permissible for anyone who travels a journey in which he is allowed to shorten the prayer to offer voluntary prayers on his mount wherever it turns, gesturing for the bowing and prostration, making the prostration lower than the bowing. As for a short journey, which is that in which shortening the prayer is not permitted, then prayer on it is permitted on...
(5) In M: "al-Baridi", a corruption. He is Abu Sa'id Sabiq ibn ‘Abd Allah al-Barbari. Al-Sam'ani said: He was from the people of Harran, resided in al-Raqqah, and narrated from Makhul and ‘Amr ibn Abi ‘Amr. Al-Awza'i and the people of al-Jazirah narrated from him. Al-Ansab 2/123. (6) Al-Ashtar is his title, and his name is Malik ibn al-Harith al-Nakha'i. He was among the great champions, a master of his people, their orator, and their horseman. ‘Ali sent him to Egypt, and he died on the way in the year thirty-eight. Al-‘Ibar 1/45. (7) Omitted from: The original. (8) In M: "And because it is". (1) In: Chapter on what has come regarding prayer on a mount wherever it turns, from the chapters on prayer. ‘Aridat al-Ahwadhi 2/147.
ولا يَسْأَلَه عن حُكْمِهِ. ورَوَى الأوْزَاعىُّ عن سَابِق البَرْبَرِىِّ (٥)، عنْ كتَابِ الحسنِ، أنَّ الطَّالِبَ يَنْزِلُ فَيُصَلِّى بالأرضِ. فقالَ الأوْزَاعِىُّ: وجَدْنَا الأمْرَ على غير ذلك، قال شُرَحْبِيلُ ابنُ حَسنَةَ: لا تُصَلُّوا الصُّبْحَ إلَّا على ظَهْرٍ. فنزلَ الأشْتَرُ (٦)، فَصَلَّى عَلَى الأَرْضِ، [فَمَرَّ بهِ شُرَحْبِيلٌ] (٧)، فقال؛ مُخَالِفٌ، خَالَفَ اللَّه بِهِ. قال: فَخَرَجَ الأشْتَرُ في الفِتْنَةِ. وكان الأوْزاعِىُّ يَأْخُذُ بِهذا في طَلَبِ العَدُوِّ؛ لأنَّها (٨) إحْدَى حَالَتَى الحَرْبِ، أشْبَهَ حَالَةَ الهربِ. والآيَةُ لا دَلَالَةَ فيها على مَحَلِّ النِّزَاعِ لأنَّ مَدْلُولَها إباحةُ القَصْرِ. وقد أُبيحَ القَصْرُ حالةَ الأمْنِ بغيرِ خِلَاف، وهو أيْضًا غيرُ مَحَلِّ النِّزَاعِ، ثم وإنْ دَلَّتْ على مَحَلِّ النِّزَاعِ، فقد أُبِيحَتْ صلاةُ الخوفِ مِنْ غَيرِ خَوْفِ فِتْنَةِ الكُفَّارِ، لِلْخَوْفِ مِنْ سَبُعٍ أَوْ سَيْلٍ أَوْ حَرِيقٍ، لِوُجُودِ مَعْنَى المنْطُوقِ فيها، وهذا في مَعْنَاه، لأنَّ فَوَاتَ الكُفَّارِ ضَرَرٌ عَظيمٌ، فأُبِيحَتْ صلاةُ الخَوْفِ عند فَوْتِهِ، كالحالةِ الأُخْرَى.
١٣٣ - مسألة؛ قال: (ولَهُ أَنْ يَتَطَوَّعَ في السَّفَرِ عَلَى الرَّاحِلَةِ، عَلَى مَا وَصَفْنَا مِنْ صَلَاةِ الخوْفِ)
لا نَعْلَمُ خلَافًا بين أهل العِلْمِ في إباحةِ التَّطَوُّعِ على الرَّاحِلَةِ في السَّفَرِ الطَّوِيلِ. قال التِّرْمِذِىُّ (١): هذا عند عامَّةِ أهلِ العِلْمِ. وقال ابْنُ عبدِ البرِّ: أجْمَعُوا على أنَّه جَائِزٌ لِكُلِّ مَنْ سَافَرَ سَفَرًا يَقْصُرُ فيه الصلاةَ أنْ يَتَطَوَّعَ على دَابَّتِهِ حيْثُمَا توَجَّهَتْ، يُومِئ بالرُّكُوعِ والسُّجُودِ، يَجْعَلُ السُّجُودَ أَخْفَضَ مِنَ الرُّكُوعِ. وأمَّا السَّفَرُ القَصِيرُ وهو ما لا يُبَاحُ فيهِ القَصْرُ، فإنَّهُ تُبَاحُ فيهِ الصلاة على
(٥) في م: "البريدى" تحريف. وهو أبو سعيد سابق بن عبد اللَّه البربرى، قال السمعانى: من أهل حرَّان، سكن الرقة، يروى عن مكحول وعمرو بن أبي عمرو، روى عنه الأوزاعي وأهل الجزيرة. الأنساب ٢/ ١٢٣.(٦) الأشتر لقبه، واسمه مالك بن الحارث النخعى، كان من الأبطال الكبار، سيد قومه وخطيبهم وفارسهم، بعثه علىّ على مصر، فمات في الطريق، سنة ثمان وثلاثين. العبر ١/ ٤٥.(٧) سقط من: الأصل.(٨) في م: "ولأنها".(١) في: باب ما جاء في الصلاة على الدابة حيثما توجهت به، من أبواب الصلاة. عارضة الأحوذى ٢/ ١٤٧.
