these concessions were granted to meet a need and are likewise permissible when not travelling. Combining prayers belongs to this category: it was permitted because of need in general, not travel in particular. Hence, a concession tied to travel may be dispensed with, whereas one tied to need may become an unavoidable necessity. The former is exemplified by a traveller’s breaking the fast, and the latter by a sick person’s breaking it. The same distinction applies here. And Allah knows best.

Another verse resembling this one in its general and comprehensive scope, though its meaning may be unclear, is His saying, Exalted is He:

“When you travel through the land, there is no blame upon you for shortening the prayer if you fear that those who disbelieve may attack you.”

He permitted shortening the prayer subject to two conditions: travelling through the land and fearing the disbelievers.

Thus, many people, believing that shortening the prayer meant merely reducing the number of prayer units, found this problematic. Some proponents of innovation maintained that shortening the prayer was permissible only in a state of fear, until the Companions related mass-transmitted reports from the Prophet, may Allah bless him and grant him peace, concerning his shortening the prayer during journeys undertaken in safety. Ibn ‘Umar said: “The traveller’s prayer consists of two units. Whoever opposes the Sunnah has disbelieved.” For some of the Khawārij reject a Sunnah that conflicts with the apparent meaning of the Quran, despite knowing that the Messenger established it.

Hārithah ibn Wahb said: “We prayed two units with the Messenger of Allah, may Allah bless him and grant him peace, while he was in complete safety.”

‘Abd Allāh ibn Mas‘ūd said: “We prayed behind