and beyond that night, both a permitting factor and a prohibiting factor are present: travel permits it, while residence prevents it. Thus, the prohibitive consideration is given precedence as a precaution. For if you remove them and wash your feet, there is no doubt concerning the validity of your worship; but if you wipe over them, there is some doubt concerning your worship. The Prophet ﷺ said: “Leave what causes you doubt for what does not cause you doubt.” (1)

The second narration from Ahmad is that he completes the wiping period of a traveller, because the factor that permits him this duration came into existence before the resident’s period had ended. However, if the resident’s period has ended—such as when a full day and night has elapsed for him—and he then travels before wiping, in that case he must remove them. (2)

It has been said that Ahmad, may Allah have mercy on him, reverted to this narration (455), and it is a strong narration.

Issue: If the prayer time begins for him and he then travels, does he pray the prayer of a traveller or that of a resident? …

The established position in the school is that he prays the prayer of a resident.

The correct view is that he prays the prayer of a traveller.

This issue is similar to the present one, because he now prays while travelling, and Allah, Exalted is He, says:

“If you travel through the land, there is no blame upon you for shortening the prayer.” [al-Nisaʾ 4:101]

Likewise, if the prayer time begins for him while he is travelling and he then reaches his town, he prays in full.