that both the distance between him and the village and the distance between the village and his journey’s destination are four barīds (postal stages) or more. The second is that each of these distances is less than four barīds. The third is that the distance between him and the village is four barīds or more, while the distance between the village and his destination is less than four barīds. The fourth is the reverse: the distance between him and the village is less than four barīds, while the distance between the village and his destination is four barīds or more.

In the first case, his intention to enter the village has no effect under any circumstances, since each distance independently requires shortening the prayer. He therefore shortens the prayer from the outset of his journey, whether or not he intends to enter the village. If he enters it, he offers the prayer in full there until he leaves it and passes beyond its houses.

In the second case, if he intends to enter the village, he offers the prayer in full both between his starting point and the village and between the village and his destination, since neither distance independently requires shortening the prayer. If he intends not to enter it, he shortens the prayer from the outset of his journey, since the two distances together require shortening the prayer.

If he initially intends to enter it, but changes his mind partway along the road and decides not to enter, the remaining distance of his journey is considered. If it is a distance for which the prayer is shortened, he shortens it; otherwise, he does not.

If he initially intends not to enter it and accordingly shortens the prayer, but changes his mind partway along the road and decides to enter, there are two opinions. The first is that he continues shortening the prayer until he enters the village. This is Sahnūn’s position. Its rationale is that shortening the prayer has already become obligatory for him, so he does not switch to offering it in full unless he intends to stay or arrives at a place of residence. The second is that he resumes offering the prayer in full, just as if he had intended to enter the village from the beginning of his journey, since the distance between him and the village is less than four barīds.

The same disagreement applies to someone who decides to turn back from his journey and return to the town he left before he has travelled four barīds. One opinion is that he continues shortening the prayer until he returns to his town; this is Sahnūn’s position. Another is that he offers it in full on his return, since the distance between him and his town is insufficient to require shortening the prayer. This is the position given in al-Wādihah and the book of Ibn al-Mawwāz. The same applies if he travels two barīds and then decides to return after proceeding a third barīd.

The third case is treated in the same way as the first: he therefore shortens the prayer along the stretch