It was recorded by Aḥmad with a sound chain, and Muslim, Abū ʿAwanah, and others relate it in abridged form; it is also cited in Irwāʾ 571.

The author, however, did not identify which of the opinions on the ruling is the stronger—something that happens in many of his discussions. What I hold with certainty is that the correct view is the one that deems shortening obligatory. Numerous proofs support it and face no valid counter-evidence; al-Shawkānī gathered them in al-Sayl al-Jarrār 1/306–307, among them the ḥadith of ʿĀʾishah mentioned a moment ago: “Prayer was first ordained as two rakʿahs, two rakʿahs….” The two Shaykhs recorded it. Al-Shawkānī said: “Whoever adds to it is like one who adds extra rakʿahs to the four-rakʿah prayer of a resident. It is invalid to cling to what is reported from her that she occasionally completed the full prayer, for such a report carries no weight; proof lies in her transmission, not in her personal opinion.”

Al-Ḥāfiẓ said in al-Talkhīṣ 2/44: “ʿUrwah stated that she interpreted the matter just as ʿUthmān did, as related in the Ṣaḥīḥ. Had she possessed a report from the Prophet ﷺ, ʿUrwah would not have said that she interpreted it, and the opposite has been soundly established in the two Ṣaḥīḥs.”

I say: He is hinting at the weakness of the report narrated by al-Dāraqutnī from her in the wording, “The Messenger of Allah ﷺ shortened the prayer on a journey and at times completed it.”

Beside its weak chain, it also contradicts the sound, explicit narrations that affirm his ﷺ shortening the prayer while travelling. I have cited some of them in Irwāʾ 3/3–9 and have explained the flaw in that report; whoever wishes may consult it.