[al-Nisa 4:101] He then says: “There is no blame upon you for shortening the prayer.” The negation of blame here does not merely mean that sin is lifted, as in His saying:

“Indeed, Safa and Marwah are among the symbols of Allah. So whoever performs pilgrimage to the House or performs ‘umrah—there is no blame upon him for walking between them.” [al-Baqarah 2:158]

Rather, it means that there is no impediment; that is, there is nothing to prevent one from walking between them, and nothing to prevent you from shortening the prayer. Once the impediment is removed, we return to what the other evidences entail. The other evidences concerning prayer indicate that shortening it is preferable to completing it.

The evidence for this is the practice of the Prophet, peace and blessings be upon him: “When the Prophet, peace and blessings be upon him, travelled, he would pray two units.” (1) It has not been reported that he ever prayed four units while travelling. Rather, in all his journeys, long and short alike, he would pray two units.

As for the consensus of the Muslims, this is a matter known by necessity, as Ibn Umar said: “I accompanied the Messenger of Allah, peace and blessings be upon him, while travelling, and he never prayed more than two units until Allah took him in death. I accompanied Abu Bakr, and he never prayed more than two units until Allah took him in death. I accompanied Umar, and he never prayed more than two units until Allah took him in death. Then I accompanied Uthman, and he never prayed more than two units until Allah took him in death.” (2)

Yet the evidence from the Book involves a point that gives pause and raises a difficulty: Allah Most High says:

“There is no blame upon you for shortening the prayer, if you fear that those who disbelieve may afflict you.” [al-Nisa 4:101]

Allah, glorified and exalted is He, has made this conditional upon fear of harm from the disbelievers. What is meant here by fear of harm is that they may prevent you from completing