with its [original] intention, and he is required to complete it. And because completing is the default, and leaving it was only permitted under a condition; when the condition ceases, the default returns to its state.
Section: If a traveler shortens while believing that shortening is prohibited, his prayer is not valid because he performed an act he believes is forbidden, so it does not count as sufficient, like someone who prays while believing they are in a state of ritual impurity. Furthermore, the intention of seeking closeness to God through prayer is a condition, and he believes he is a sinner, so the intention of seeking closeness is not achieved.
270 - Issue: He said: "The dawn [Subh] and the sunset [Maghrib] prayers are not to be shortened, and there is no disagreement regarding this."
Ibn al-Mundhir said: The people of knowledge have reached a consensus that one should not shorten the Maghrib or Subh prayers, and that shortening applies only to the four-rak‘ah prayers. This is also because the Subh prayer is two rak‘ahs; if it were shortened, it would become one, and there is no prayer [in the obligatory category] that is one rak‘ah except the Witr. The Maghrib prayer is the Witr of the day; if one rak‘ah were to be shortened from it, it would no longer remain a Witr, and if two were shortened, it would become one, which would be an injustice to it and an elimination of most of it. ‘Ali ibn ‘Asim reported from Dawud ibn Abi Hind, from ‘Amir, from ‘A’ishah, Mother of the Believers, who said: "God made the prayer obligatory upon your Prophet, may God bless him and grant him peace, in Makkah as two rak‘ahs each, except for the Maghrib prayer. When he migrated to Madinah and took it as a home of migration, He added two rak‘ahs to every two-rak‘ah prayer, except for the Morning [Ghadah] prayer due to the length of recitation in it, except for the Jumu‘ah prayer due to the sermon, and except for the Maghrib prayer, for it is the Witr of the day. God made it obligatory upon His servants except for these prayers. Therefore, when he traveled, he would pray the prayer that he had...
(3) In [Manuscripts] A and M: "with his intention for both." (4) In [Manuscripts] A and M: "the default." (5) In [Manuscripts] A and M: "so it did not." (1) In [Manuscript] M: "the prayer."
بنِيَّتِها (٣)، ولَزِمَهِ الإِتْمَامُ، ولأنَّ الإِتْمَامَ أصْلٌ (٤)، وإنما أُبِيحَ تَرْكُه بِشَرْطٍ، فإذا زَالَ الشَّرْطُ عادَ الأصْلُ إلى حالهِ.
فصل: وإذا قَصَرَ المُسَافِرُ مُعْتَقِدًا لِتَحْرِيمِ القَصْرِ، لم تَصِحَّ صلاتُه؛ لأنَّه فَعَلَ ما يَعْتَقِدُ تَحْرِيمَه، فلم يَقَعْ مُجْزِئًا، كمَنْ صَلَّى يَعْتَقِدُ أنَّه مُحْدِثٌ، ولأنَّ نِيَّةَ التَّقَرُّبِ بالصَّلَاةِ شَرْطٌ، وهذا يَعْتَقِدُ أنَّه عَاصٍ، فلا (٥) تَحْصُلُ نِيَّةُ التَّقَرُّبِ.
٢٧٠ - مسألة؛ قال: (والصُّبْحُ والمَغْرِبُ لا يُقْصَرَانِ، وهذا لا خِلَافَ فيه)
قال ابنُ المُنْذِرِ: أجْمَعَ أهْلُ العِلْمِ على أن لا يَقْصُرَ في صلاةِ المَغْرِبِ والصُّبْحِ، وأن القَصْرَ إنَّما هو في الرُّبَاعِيَّةِ، ولأن الصُّبْحَ رَكْعتانِ، فلو قُصِرَتْ صارتْ رَكْعَةً، وليسَ في الصَّلَواتِ (١) رَكْعَةٌ إلا الوِتْرَ، والمَغْرِبُ وِتْرُ النَّهَارِ، فلو قُصِرَ منها رَكْعَةٌ لم تَبْقَ وِتْرًا، وإن قُصِرَت اثْنَتَانِ صَارَتْ رَكْعَةً، فيكون إجْحَافًا بها، وإسْقَاطًا لأكْثَرها. وقد رَوَى علىُّ بنُ عَاصِمٍ، عن دَاوُدَ بن أبي هِنْدٍ، عن عامِرٍ، عن عائشةَ أُمِّ المُؤْمِنِينَ، قالت: افْتَرَض اللهُ الصَّلَاةَ على نَبيِّكُمْ -صلى اللَّه عليه وسلم- بمَكَّةَ رَكْعَتَيْنِ رَكْعَتَيْنِ، إلَّا صَلَاةَ المَغْرِبِ، فلمَّا هَاجَرَ إلى المَدِينَة، فأقَامَ بها، واتَّخَذَها دَارَ هِجْرَةٍ، زَادَ إلى كُلِّ رَكْعَتَيْنِ رَكْعَتَيْنِ إلَّا صَلَاةَ الغَدَاةِ؛ لِطُولِ القِرَاءَةِ فيها، وإلَّا صَلَاةَ الجُمُعةِ لِلْخُطْبَةِ، وإلَّا صَلاةَ المَغْرِبِ فإنَّها وِتْرُ النَّهَارِ، فَافْتَرَضَها اللهُ على عِبَادِهِ إلَّا هذه الصَّلَواتِ (١)، فإذا سَافَرَ صَلَّى الصَّلَاةَ التي كان
(٣) في أ، م: "بنيتهما".(٤) في أ، م: "الأصل".(٥) في أ، م: "فلم".(١) في م: "الصلاة".