He means by saying 'muharigan' (migrating) and 'tariqan' (a path) that he is opposing his people by taking this path. This means he separates from them against their will. And 'al-raghm' (the despite) means humiliation and disgrace. Its origin is the sticking of the nose to the dust, which is called 'al-raghm'. It is said: 'raghamtu al-rajul' (I opposed the man) if I separated from him while he dislikes your separation due to the humiliation that follows. Al-Nabigha al-Ja'di said: 'Like a mountain that is sought for refuge in its corners, proud of the despite and the path.' The mountain is a great mountain. And 'yuladh' means to take refuge. 'Al-raghm' is the sticking of the nose to the dust, which is a metaphor for humiliation and disgrace. In taking the path of migration, there is an opposition to the enemy, separating from him against his will. 'Al-maragham' (the place of opposition) is the path, because it is the place of opposition. The name of the place from a non-trilateral root is in the form of the name of the action from it, like 'masajid' (mosques) in its plural. And 'al-mahdhab' (the path) is narrated instead of 'al-mahrab' (the escape), and the latter is more specific. It likens a man to a mountain in seeking refuge in it and taking shelter in its honor. And it was read: 'marghaman'. And it was read: 'Thumma yudrikhu al-mawt' (Then death will reach him) in the nominative. Mahmoud said: 'It was read as

So, his reward has fallen upon Allah. His reward is due to him. The reality of obligation is falling and dropping. (So when its sides are due) and the sun is due: its disk has fallen. The meaning is: Allah knows how to reward him, and that is due upon Him. [The saying 'He rewards him, and that is due upon Him' is according to the Mu'tazilah. However, according to the Ahl al-Sunnah, nothing is obligatory upon Him.] It was narrated in the story of Jundab ibn Dumrah that when death approached him, he began to clap his right hand on his left. Then he said: O Allah, this is for You, and this is for Your Messenger. I pledge allegiance to You as Your Messenger pledged allegiance to You. He died in a praiseworthy state, and his news reached the companions of the Messenger of Allah, blessings and peace be upon him. They said: If he had died in Medina, it would have been a greater reward. The polytheists laughed and said: What did this one achieve of what he sought? Then it was revealed. They said: Every migration for a religious purpose – whether for seeking knowledge, or pilgrimage, or jihad, or fleeing to a land where obedience increases, or contentment and asceticism in this world, or seeking good provision – is a migration to Allah and His Messenger. And if death overtakes him on his way, his reward is upon Allah. Traveling on the earth: it is the journey. And the minimum duration of travel that permits shortening of prayer according to Abu Hanifah is:

The journey of three days and their nights is the distance traveled by camels and the walking of feet with intention. There is no consideration for the slowness of the traveler or his speed. If one travels the distance of three days and their nights in one day, he shortens the prayer. If he travels the distance of one day in three days, he does not shorten the prayer. According to Al-Shafi'i, the minimum duration of travel is four burd, which is the distance of two days. His saying, 'There is no sin upon you to shorten from the prayer,' appears to indicate a choice between shortening and completing the prayer, and that completing it is better. Al-Shafi'i held to this view of choice. It has been narrated from the Prophet, blessings and peace be upon him, that he completed the prayer while traveling. [This was narrated by Al-Shafi'i, Ibn Abi Shaybah, Al-Bazzar, Al-Daraqutni, and Al-Bayhaqi through various chains from 'Ata' from Aisha, may Allah be pleased with her, 'That the Messenger of Allah, blessings and peace be upon him, used to shorten while traveling, complete, break the fast, and fast.' This is the wording of Al-Daraqutni. He said its chain is authentic.] And from Aisha, may Allah be pleased with her: 'I performed 'Umrah with the Messenger of Allah, blessings and peace be upon him, from Medina to Mecca. When I arrived in Mecca, I said, 'O Messenger of Allah, may my father and mother be sacrificed for you, you shortened and completed, you fasted and broke the fast.' He said: 'You have done well, O Aisha, and he did not criticize me.' [This was narrated by Al-Nasa'i from the hadith of Abdul Rahman ibn Al-Aswad from her and he deemed it good. He also narrated it through another chain from Abdul Rahman ibn Al-Aswad from his father from Aisha. He said the first chain is connected and Abdul Rahman met Aisha. Al-Bayhaqi narrated it from both ways.] And Uthman, may Allah be pleased with him, used to complete and shorten. [This is agreed upon from the hadith of Salim from his father, 'That the Prophet, blessings and peace be upon him, prayed in Mina and Arafah and elsewhere two rak'ahs as a traveler, and Abu Bakr, Umar, and Uthman did so at the beginning of their caliphate, then they completed it to four.' It was narrated by Abdul Rahman ibn Yazid who said, 'Uthman prayed four rak'ahs in Mina,' and it was said to Ibn Mas'ud, and he expressed his disapproval - the hadith.] According to Abu Hanifa, may Allah have mercy on him, shortening in travel is an obligation, not a concession, and nothing else is permissible. And from Umar, may Allah be pleased with him: 'The prayer of travel is two rak'ahs, complete, not shortened, according to your Prophet.' [This was narrated by Al-Nasa'i and Ibn Majah from the narration of Abdul Rahman ibn Abi Layla from Umar, may Allah be pleased with him. Al-Bazzar narrated it from this chain. It was reported by Yazid ibn Ziyad ibn Abi Al-Ja'd from Zubaid from Abdul Rahman from Kab ibn 'Ajrah. This chain was narrated by Ibn Majah. Al-Bazzar narrated it from another chain from Zayd ibn Wahb from Umar, and in it is Yasin Al-Zayyat, who is weak.] And from Aisha, may Allah be pleased with her: 'The first prayer that was prescribed was two rak'ahs, and it was established in travel, and increased in residence.' [This is agreed upon.] If you say: What do you make of His saying: 'There is no sin upon you to shorten'? I say: It is as if they were accustomed to completing the prayer, so they were likely to think that there was a deficiency in shortening, so He negated the sin from them to reassure their souls regarding shortening and to make them feel at ease with it. And it was read: 'taqsiru' from 'aqsara.' And it has come in the hadith about shortening the sermon meaning to make it brief. [This was narrated by Abu Dawood, Al-Hakim, Abu Ya'la, and Al-Bazzar from the narration of Abu Rashid from Ammar ibn Yasir, 'The Messenger of Allah, blessings and peace be upon him, commanded us to shorten the sermon.' Abu Dawood said: 'We do not know that Abu Rashid narrated anything from Ammar except this hadith.' In Ibn Hibban from the hadith of Jabir in the story of the prayer of fear, he said, 'And Allah revealed the shortening of the prayer.' And in Abu Ya'la from Ya'la ibn Umayyah: I said to Umar: 'What is the shortening of the prayer?' ... the hadith.] And Al-Zuhri read 'taqsiru' with emphasis. And shortening is established by the text of the Book in the case of fear specifically, which is His saying: 'If you fear that those who disbelieve will cause you to stumble.' And as for in the case of security, it is by the Sunnah. And in the reading of Abdullah: 'from the prayer that they cause you to stumble' does not contain 'If you fear,' as it is an adverbial clause, meaning: out of dislike that they cause you to stumble. And the intended meaning of fitnah is: fighting and exposure to what is disliked.