al-Nakha'i, al-Zuhri, Qatadah, and Malik: If he catches a rak'ah, he completes it, and if he catches less than that, he shortens it, due to the saying of the Prophet (peace and blessings of Allah be upon him): "Whoever catches a rak'ah of the prayer has caught the prayer." Furthermore, whoever catches a rak'ah of the Friday prayer completes it as a Friday prayer, and whoever catches less than that is not bound by its obligation. Our evidence is what was narrated from Ibn 'Abbas that it was said to him: "Why does a traveler pray two rak'ahs when alone, and four when following a resident?" He replied: "That is the Sunnah." Ahmad narrated this in the Musnad, and his statement "the Sunnah" refers to the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon him). Moreover, it is the practice of those we have named from the Companions, and we do not know of any opposition to them in their era. Nafi' said: "When Ibn 'Umar prayed with the Imam, he prayed four, and when he prayed alone, he prayed two." This was narrated by Muslim. Also, this is a prayer that is reduced from four to two, so he should not pray it behind one who prays four, just like the Friday prayer. What Ishaq mentioned is not valid according to us; for the dawn (fajr) prayer is not valid behind one who is praying a four-rak'ah prayer, and catching the Friday prayer differs from our current case, because if he caught a rak'ah of the Friday prayer, he would revert to two rak'ahs, whereas this is the opposite. Furthermore, the Prophet (peace and blessings of Allah be upon him) said: "The Imam was only appointed to be followed, so do not differ from him." Deviating from his Imam constitutes differing from him, so it is not permissible while it is possible to follow him. If travelers enter into the opening takbir behind a traveler and he happens to break his ablution, and he appoints another traveler as a successor, they may shorten the prayer because they did not follow a resident. If he appoints a resident, it becomes binding upon them to complete the prayer, because they have followed a resident. The Imam who broke his ablution may perform the traveler's prayer because he did not follow a resident. If travelers pray behind a resident and he breaks his ablution and appoints a traveler or a resident as a successor, it is binding upon them to complete the prayer because they followed a resident.
(4) Omitted from A and M. (5) Its derivation was previously mentioned in 2/17. (6) Al-Musnad 1/216. (7) In: The Chapter on Shortening Prayer in Mina, from the Book of Travelers. Sahih Muslim 1/482. (8) In M: "the four-rak'ah prayer". (9) Its derivation was previously mentioned in 2/131.
والنَّخَعِىُّ، والزُّهْرِىُّ، وقَتادَةُ، ومالِكٌ: إنْ أدْرَكَ رَكعَةً أتمَّ، وإن أَدْرَكَ دُونَها قَصَرَ؛ لقولِ النَّبِيِّ -صلى اللَّه عليه وسلم-: "مَنْ أدْرَكَ مِنَ (٤) الصلاةِ رَكْعَةً فَقَدْ أدْرَكَ الصَّلَاةَ" (٥). ولأنَّ من أدْرَكَ من الجُمُعَةِ رَكْعَةً أتَمَّها جُمُعَةً، ومَن أدْرَكَ أقَلَّ مِن ذلك، لا يَلْزَمُه فَرْضُها. ولَنا، ما رُوِىَ عن ابنِ عَبَّاسٍ، أنَّه قِيلَ له: ما بالُ المُسَافِرِ يُصَلِّى رَكْعَتَيْنِ في حَالِ الانْفِرَادِ، وأرْبَعًا إذا ائْتَمَّ بمُقِيمٍ؟ فقال: تلك السُّنَّةُ. رَوَاه أحمدُ، في "المُسْنَدِ" (٦)، وقولُه: السُّنَّةُ. يَنْصَرِفُ إلى سُنَّةِ رسولِ اللَّه -صلى اللَّه عليه وسلم-. ولأنَّه فِعْلُ مَنْ سَمَّيْنا من الصَّحابةِ، ولا نَعْرِفُ لهم في عَصْرِهمْ مُخَالِفًا. قال نَافِعٌ: كان ابنُ عُمرَ إذا صَلَّى مع الإِمامِ صَلَّاها أرْبَعًا، وإذا صَلَّى وَحْدَه صَلَّاها رَكعَتَيْنِ. رَوَاه مُسْلِمٌ (٧). ولأنَّ هذه صَلَاةٌ مَرْدُودةٌ من أرْبَعٍ إلى رَكْعَتَيْنِ، فلا يُصَلِّيها خَلْفَ مَن يُصَلِّى الأرْبَعَ كالجُمُعَةِ. وما ذَكَرَهُ إسحاقُ لا يَصِحُّ عِنْدَنا؛ فإنَّه لا تَصِحُّ له صلاةُ الفَجْرِ خَلْفَ مَن يُصَلِّى رُباعِيَّةً (٨)، وإدْرَاكُ الجُمُعَةِ يُخالِفُ ما نحنُ فيه، فإنَّه لو أدْرَكَ رَكْعَةً مِن الجُمُعَةِ رَجَعَ إلى رَكْعَتَيْنِ، وهذا بخِلَافِه. ولأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "إنَّمَا جُعِلَ الإِمَامُ لِيُؤْتَمَّ بِهِ فَلَا تَخْتَلِفُوا عَلَيْهِ" (٩). ومُفَارَقَةُ إمَامِه اخْتِلَافٌ عليه، فلم يَجُزْ مع إمْكانِ مُتَابَعَتِه. وإذا أحْرَمَ المُسافِرُونَ خَلْفَ مُسافِرٍ فأحْدَثَ، واسْتَخْلَفَ مُسافِرًا آخَرَ، فلهم القَصْرُ؛ لأنَّهم لم يَأْتَمُّوا بِمُقِيمٍ. وإن اسْتَخْلَفَ مُقِيمًا، لَزِمَهُم الإِتْمَامُ؛ لأنَّهم ائْتَمُّوا بِمُقِيمٍ، ولِلْإمامِ الذي أحْدَثَ أن يُصَلِّىَ صَلَاةَ المُسَافِرِ؛ لأنَّه لم يَأْتَمَّ بمُقِيمٍ. ولو صَلَّى المُسافِرُونَ خَلْفَ مُقِيمٍ، فأحْدَثَ واسْتَخْلَفَ مُسَافِرًا أو مُقِيمًا، لَزِمَهُم الإِتْمامُ؛ لأنَّهم ائْتَمُّوا بِمُقِيمٍ.
(٤) سقط من: ا، م.(٥) تقدم تخريجه في ٢/ ١٧.(٦) المسند ١/ ٢١٦(٧) في: باب قصر الصلاة بمنى، من كتاب المسافرين. صحيح مسلم ١/ ٤٨٢.(٨) في م: "الرباعية".(٩) سبق تخريجه في ٢/ ١٣١.
