so the four-unit prayer is reduced from four cycles to two (rakʿahs).
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Combining Dhuhr with ʿAsr and Maghrib with ʿIshaʾ, performing them within the time of either prayer. Combining is a broader concession than shortening, which is why it has additional causes besides travel, such as illness, chronic non-menstrual bleeding (istihāda), rain, mud, severe cold wind, and other similar necessities. Shortening is preferable to praying in full; indeed, completing the prayer without a valid reason is disliked. As for combining while on a journey, the better course is to omit it unless there is a need for it or to catch the congregational prayer; when a genuine benefit is attached to it, it is permissible.
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Breaking the fast in Ramaḍān is among the concessions granted to the traveller.
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Performing supererogatory prayers while mounted—on a riding animal or any mode of transport—facing the direction of travel.
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The same applies to a person offering voluntary prayers while walking.
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Wiping over leather socks, a turban, a head-covering, and the like for three days and their nights, based on the hadith of ʿAlī ibn Abī Ṭālib (may Allah be pleased with him): “The Messenger of Allah (peace and blessings be upon him) allowed the traveller three days and three nights, and the resident one day…”