and the fifth, the sixth, and the seventh, and he prayed the dawn prayer at Al-Abtah on the eighth day. He used to shorten the prayer during these days, and there was consensus regarding his residency. He said: "So if he has resolved to reside as the Prophet (may Allah bless him and grant him peace) resided, he shortens; and if he has resolved to reside for longer than that, he completes." Al-Athram said: "I heard Abu Abd Allah mentioning the hadith of Anas regarding the consensus on residency for the traveler. He said: 'It is a statement that not everyone understands.' And regarding his saying: 'The Prophet (may Allah bless him and grant him peace) stayed for ten [days] shortening the prayer,' he said: 'The Prophet (may Allah bless him and grant him peace) arrived on the morning of the fourth, fifth, sixth, and seventh [day].' Then he said: 'And the eighth, the Day of Tarwiyah, and the ninth and the tenth.' The meaning of the hadith of Anas is only that he calculated the stay of the Prophet (may Allah bless him and grant him peace) in Mecca and Mina; otherwise, there is no other interpretation for it in my view. These are four days, and the dawn prayer on the Day of Tarwiyah during them totals twenty-one prayers in which he shortened (12). This indicates that whoever stays for twenty-one prayers shortens, and this exceeds four days. This is explicit in opposition to the statement (13) of those who limited it to four (14) days. And the statement of the scholars of opinion: "We do not know of any dissenter among the Companions regarding them," is incorrect. We have already mentioned the disagreement regarding it reported from them, and we have mentioned from Ibn Abbas himself the opposite of what they attributed to him. It was reported by Sa'id in his Sunan, and I did not find what they attributed to him therein. As for the hadith of Ibn Abbas regarding the nineteen-day residency, its interpretation is that the Prophet (may Allah bless him and grant him peace) did not resolve to reside [permanently]. Ahmad said: "The Prophet (may Allah bless him and grant him peace) stayed in Mecca for eighteen [days] during the time of the Conquest, because he intended [to go to] Hunayn, and there was no resolution to reside there (16)." This is the residency which Ibn Abbas narrated, and Allah knows best.
Section: Whoever intends a specific town and arrives there without having resolved to reside in it for a period during which
(12) Omitted from: Original, A. (13) Omitted from: M. (14) In M: "four". (15) In A, M: "to them". (16) Reported by Imam Ahmad, in: Al-Musnad 4/430, 431, 432. And Al-Bayhaqi, in: Chapter: The traveler shortens as long as he does not resolve to stay as long as he has not reached his destination, from the Book of Prayer, Al-Sunan al-Kubra 3/151. (17) Omitted from: M.
والخَامِسَ والسَّادِسَ والسَّابِعَ، وصَلَّى الفَجْرَ بالأبْطَح يَوْمَ الثَّامِن، فكان يَقْصُرُ الصلاةَ في هذه الأيَّامِ، وقد أجْمَعَ على إقَامَتِها. قال: فإِذا أجْمَعَ أن يُقِيمَ كما أقَامَ النَّبِىُّ -صلى اللَّه عليه وسلم- قَصَرَ، وإذا أجْمَعَ على أَكْثَرَ من ذلك أتَمَّ. قال الأَثْرَمُ: وسمعتُ أبا عَبدِ اللهِ يَذْكُرُ حَدِيثَ أنَسٍ في الإِجْمَاعِ على الإقامَةِ لِلْمُسَافِرِ. فقال: هو كَلَامٌ ليس يَفْقَهُه كُلُّ أَحَدٍ. وقولُه: أقَامَ النَّبِىُّ -صلى اللَّه عليه وسلم- عَشْرًا يَقْصُرُ الصَّلَاةَ. فقال: قَدِمَ النَّبِىُّ -صلى اللَّه عليه وسلم- لِصُبْحِ رَابِعَةٍ وخَامِسَةٍ وسَادِسَةٍ وسَابِعَةٍ. ثم قال: وثامِنَةٍ يوم التَّرْوِيَةِ، وتَاسِعَةٍ وعَاشِرَةٍ. فإنَّما وَجْهُ حَدِيثِ أنَسٍ أنَّه حَسَبَ مُقامَ النَّبِىَّ -صلى اللَّه عليه وسلم- بمَكَّةَ ومِنًى، وإلَّا فَلَا وَجْه له عِنْدِى غيرُ هذا. فهذه أرْبَعَةُ أَيَّامٍ، وصلاةُ الصُّبْحِ بها يوم التَّرْوِيَةِ تَمامُ إحْدَى وعِشْرِينَ صلاةً يَقْصُرُ (١٢)، فهذا يَدُلُّ على أنَّ مَن أقَامَ إحْدَى وعِشْرِينَ صلاةً يَقْصُرُ، وهى تَزِيدُ على أرْبَعَة أيَّامٍ، وهذا صَرِيحٌ في خِلَافِ قَوْلِ (١٣) من حَدَّهُ بأربعةِ (١٤) أيَّامٍ. وقولُ أصْحَابِ الرَّأْىِ: لم نَعْرِفْ لهما (١٥) مُخَالِفًا في الصَّحابَةِ. غيرُ صَحِيحٍ، فقد ذَكَرْنَا الخِلافَ فيه عنهم، وذَكَرْنَا عن ابنِ عَبَّاسٍ نَفْسِه خِلافَ ما حَكَوْهُ عنه. رَوَاهُ سَعِيدٌ في سُنَنِه، ولم أجِدْ ما حَكَوْهُ عنه فيه. وحَدِيثُ ابنِ عَبَّاسٍ في إقَامَةِ تِسْعَ عَشْرَةَ، وَجْهُه أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- لم يُجْمِعِ الإِقامةَ. قال أحمدُ: أقَامَ النَّبِىُّ -صلى اللَّه عليه وسلم- بمَكَّةَ ثَمَانِىَ عَشْرَةَ زَمَنَ الفَتْحِ؛ لأنَّه أرَادَ حُنَيْنًا، ولَم يكنْ ثَمَّ إجْمَاعُ المقَامِ (١٦). وهذه هي (١٧) إقَامَتُه التي رَوَاهَا ابنُ عَبَّاسٍ، واللهُ أعلمُ.
فصل: ومن قَصَدَ بَلَدًا بِعَيْنِه، فوَصَلَهُ غيرَ عازِمٍ على الإِقامَةِ به مُدَّةً يَنْقَطِعُ فيها
(١٢) سقط من: الأصل، أ.(١٣) سقط من: م.(١٤) في م: "أربعة".(١٥) في أ، م: "لهم".(١٦) أخرجه الإِمام أحمد، في: المسند ٤/ ٤٣٠، ٤٣١، ٤٣٢. والبيهقي، في: باب المسافر يقصر ما لم يجمع مكثا ما لم يبلغ مقامه، من كتاب الصلاة. السنن الكبرى ٣/ ١٥١.(١٧) سقط من: م.
