journey was permissible, he intended disobedience by his journey, then returned to the intention of a permissible [purpose], the distance for shortening [the prayer] is reckoned from the time he returned to the intention of the permissible [purpose]; because the ruling of his journey was interrupted by the intention of disobedience, so it resembles one who intends residency, then returns to intending travel. As for if the journey was permissible, but he commits a sin during it, that does not prevent the taking of concessions; because the cause is the permissible journey, and it has been established, so its ruling is confirmed, and the occurrence of a sin does not prevent it, just as his sin during residency does not prevent taking concessions during it.
Section: Regarding a journey for leisure and sightseeing, there are two narrations: One of them is that it permits taking concessions. This is the apparent meaning of the words of al-Khiraqi, because it is a permissible journey, so it enters into the generality of the mentioned texts, and by analogy to a journey for trade. The second is that one does not take concessions during it. Ahmad said: If a man goes out to some lands [for leisure and pleasure], and is not in pursuit of Hadith, nor Hajj, nor 'Umrah, nor trade, then he does not shorten the prayer; because it [the concession] was only legislated to assist in the realization of a benefit, and there is no benefit in this. The first view is more sound.
Section: If he traveled to visit graves and shrines, Ibn 'Aqil said: He is not permitted to take concessions; because he is forbidden from traveling to them. The Prophet (may Allah bless him and grant him peace) said: "Travel should not be undertaken except to three mosques," agreed upon (16). The correct view is that it is permissible, and that shortening [the prayer] is allowed during it;
(14) Omitted from the original. (15) In the original: "seeking leisure and finding pleasure." (16) Narrated by al-Bukhari, in: The Chapter on the Merit of Prayer in the Mosque of Makkah and Madinah, and the Chapter on the Mosque of Bayt al-Maqdis, from the Book of the Mosque of Makkah; and in: The Chapter on Women's Hajj, from the Book of Hunting and Slaughter; and in: The Chapter on Fasting on the Day of Sacrifice, from the Book of Fasting. Sahih al-Bukhari 2/76, 77, 3/25, 56. And by Muslim, in: The Chapter on a Woman's Travel with a Mahram for Hajj and otherwise, and the Chapter on Not Undertaking Travel Except to Three Mosques, from the Book of Hajj. Sahih Muslim 2/975, 976, 1014. It was also narrated by Abu Dawood, in: The Chapter on Coming to Madinah, from the Book of Rituals. Sunan Abi Dawood 1/469. And al-Tirmidhi, in: The Chapter on What Has Been Said Regarding Which Mosques are Best, from the Chapters of Prayer. 'Aridat al-Ahwadhi 2/123. And al-Nasa'i, in: The Chapter on Which Mosques Travel is Undertaken to, from the Book of Mosques, and in: The Chapter on Mentioning the Hour in which Supplication is Answered on Friday, from the Book of Friday. al-Mujtaba 2/31, 93, 94. And Ibn Majah, in: The Chapter on What Has Been Said Regarding Prayer in the Mosque of Bayt al-Maqdis, from the Book of Establishing Prayer. Sunan Ibn Majah = 1/452. And al-Darimi, in: The Chapter on Not Undertaking Travel Except to Three Mosques, from the Book of Prayer. Sunan al-Darimi 1/330. And Imam Malik, in: The Chapter on What Has Been Said Regarding the Hour on Friday, from the Book of Friday. al-Muwatta 1/108, 109. And Imam Ahmad, in: al-Musnad 2/234, 238, 278, 501, 3/7, 34, 45, 51, 52, 53, 64, 71, 77, 78, 93, 6/7, 398. (17) Narrated by Muslim, in: The Chapter on the Prophet's (may Allah bless him and grant him peace) seeking permission from his Lord, the Almighty and Majestic, to visit his mother's grave, from the Book of Funerals. Sahih Muslim 2/671. And Abu Dawood, in: The Chapter on Visiting Graves, from the Book of Funerals. Sunan Abi Dawood 2/195. And al-Tirmidhi, in: The Chapter on What Has Been Said Regarding the Permission to Visit Graves, from the Chapters of Funerals. 'Aridat al-Ahwadhi 4/274. And al-Nasa'i, in: The Chapter on Visiting the Grave of a Polytheist, from the Book of Funerals, and in: The Chapter on the Permission for That, from the Book of Offerings. al-Mujtaba 4/74, 7/207. And Ibn Majah, in: The Chapter on What Has Been Said Regarding Visiting Graves, and the Chapter on What Has Been Said Regarding Visiting the Graves of Polytheists, from the Book of Funerals, Sunan Ibn Majah 1/500, 501. And Imam Ahmad, in: al-Musnad 2/441, 5/355. (18) In [manuscripts] A and M: "Preference" (al-tafdil). (19) Negation implies prohibition, because it is a negation in the sense of a prohibition, and the prohibition has come explicitly in the narration: "Do not undertake travel," which indicates prohibition explicitly. This refutes what the author mentioned regarding interpreting the negation as the negation of merit. As for the Prophet's (may Allah bless him and grant him peace) visiting of Quba and his visiting of graves, this is without travel. Furthermore, visiting Quba is visiting a mosque, and the Mosque of Quba is among the mosques whose visitation is legislated. As for undertaking travel with the intent of drawing near to Allah and worship, it is not legislated except to the three mosques mentioned in the text. And Allah knows best. (20) In [manuscripts] A and M: "ship" (safinah).
سَفَرُه مُبَاحًا، فَنَوَى المَعْصِيَةَ بِسَفَرِه، ثم رَجَعَ إلى نِيَّةِ المُبَاحِ، اعْتُبِرَتْ مَسَافَةُ القَصْرِ من حِينَ رُجُوعِه إلى نِيَّةِ المُبَاحِ؛ لأنَّ حُكمَ سَفَرِه انْقَطَعَ بنِيَّةِ المَعْصِيَةِ، فأشْبَهَ ما لو نَوَى الإِقامةَ، ثم عادَ فنَوَى السَّفَرَ. فأمَّا إن كان السَّفَرُ مُبَاحًا، لكنَّه يَعْصِى فيه، لم يَمْنَعْ ذلك التَّرَخُّصَ؛ لأنَّ السَّبَبَ هو السَّفَرُ المُباحُ (١٤)، وقد وُجِدَ، فثَبَتَ حُكمُه، ولم يَمْنَعْهُ وُجُودُ مَعْصِيَةٍ، كما أنَّ مَعْصِيَتَهُ في الحَضَرِ لا تَمْنَعُ التَّرَخُّصَ فيه.
فصل: وفى سَفَرِ التَّنَزُّهِ والتَّفَرُّجِ رِوَايَتانِ: إحْدَاهما، تُبِيحُ التَّرَخُّصَ. وهذا ظَاهِرُ كلامِ الْخِرَقِىِّ؛ لأنه سَفَرٌ مُباحٌ، فدَخَلَ في عُمُومِ النُّصُوصِ المَذْكُورَةِ، وقِيَاسًا على سَفَرِ التِّجَارَةِ. والثَّانِيَةُ: لا يتَرخَّصُ فيه. قال أحمدُ: إذا خَرَجَ الرَّجُلُ إلى بعضِ البُلْدَانِ [تَنَزُّهًا وتَلَذُّذًا] (١٥)، وليس في طَلَبِ حَدِيثٍ ولا حَجٍّ ولا عُمْرَةٍ ولا تِجَارَةٍ، فإنَّه لا يَقْصُرُ الصلاةَ؛ لأنَّه إنَّما شُرِعَ إعَانَةً على تَحْصِيلِ المَصْلَحَةِ، ولا مَصْلَحَةَ في هذا. والأوَّلُ أوْلَى.
فصل: فإن سَافَرَ لزِيَارَةِ القُبُورِ والمَشَاهِدِ. فقال ابنُ عَقِيلٍ: لا يُبَاحُ له التَّرَخُّصُ؛ لأنَّه مَنْهِىٌّ عنِ السَّفَرِ إليها، قال النبيُّ -صلى اللَّه عليه وسلم-: "لا تُشَدُّ الرِّحَالُ إلَّا إلى ثَلَاثةِ مَسَاجِدَ".، مُتَّفقٌ عليه (١٦). والصَّحِيحُ إباحَتُه، وجَوَازُ القَصْرِ فيه؛
(١٤) سقط من: الأصل.(١٥) في الأصل: "متنزها ويتلذذ".(١٦) أخرجه البخاري، في: باب فضل الصلاة في مسجد مكة والمدينة، وباب مسجد بيت المقدس، من كتاب مسجد مكة، وفى: باب حج النساء، من كتاب جزاء الصيد، وفى: باب الصوم يوم النحر، من كتاب الصوم. صحيح البخاري ٢/ ٧٦، ٧٧، ٣/ ٢٥، ٥٦. ومسلم، في: باب سفر المرأة مع محرم إلى الحج وغيره، وباب لا تشد الرحال إلا إلى ثلاثة مساجد، من كتاب الحج. صحيح مسلم ٢/ ٩٧٥، ٩٧٦، ١٠١٤. كما أخرجه أبو داود، في: باب في إتيان المدينة، من كتاب المناسك. سنن أبي داود ١/ ٤٦٩. والترمذي، في: باب ما جاء في أي المساجد أفضل، من أبواب الصلاة. عارضة الأحوذى ٢/ ١٢٣. والنسائي، في: باب ما تشد الرحال إليه من المساجد، من كتاب المساجد، وفى: باب ذكر الساعة التي يستجاب فيها الدعاء يوم الجمعة، من كتاب الجمعة. المجتبى ٢/ ٣١، ٩٣، ٩٤. وابن ماجه، في: باب ما جاء في الصلاة في مسجد بيت المقدس، من كتاب إقامة الصلاة. سنن ابن ماجه =
