(1) The Shaykh held that travel concessions depend on the existence of genuine travel—what is conventionally regarded as travel—without restriction to a specific distance, since no evidence specifies such a limit. He also held that if a traveler stays somewhere without intending to end his journey, he remains a traveler, even if he intends to stay for more than four days. He further held that travelers may avail themselves of these concessions even when wandering aimlessly or lost, with no particular destination in mind, or when searching for something lost. He also held that neither combining nor shortening the prayers requires a prior intention. Rather, whenever an excuse permitting them exists, they are permissible even without such an intention. Likewise, performing the two prayers in immediate succession is not a condition for combining them; whenever an excuse exists, combining them is permissible. *Al-Mukhtārāt al-Jaliyya*, pp. 47–49. (2) In “T”: “during Ramadan.”