Scholars have differed over why the people of Mecca shortened their prayers behind him. Some said that this was because of the pilgrimage rites, and therefore someone making a short journey there does not shorten his prayers. Others said that it was because they were travelling. Both views have been held by scholars of Ahmad’s school. The second view is correct: they shortened their prayers because they were travelling. This is why they did not shorten their prayers within Mecca, even though they were in a state of consecration for pilgrimage. Shortening prayer depends on whether one is travelling: only a traveller prays two rak‘ahs, and every traveller prays two rak‘ahs. As ‘Umar ibn al-Khattāb (may Allah be pleased with him) said:

“The traveller’s prayer is two rak‘ahs, the Eid al-Fitr prayer is two rak‘ahs, the Eid al-Adhā prayer is two rak‘ahs, and the Friday prayer is two rak‘ahs—complete, not reduced, meaning not shortened—as declared by your Prophet (peace and blessings be upon him).”

An authentic report relates that ‘Ā’ishah (may Allah be pleased with her) said:

“Prayer was originally prescribed as two rak‘ahs for each prayer. Then the prayers offered when not travelling were increased, while the traveller’s prayer was left as it was.”

Scholars have also differed over whether shortening prayer is restricted to certain journeys or is permissible on every journey. The stronger of the two views is that it is permissible on every journey, whether short or long, just as the people of Mecca shortened their prayers behind the Prophet (peace and blessings be upon him) at ‘Arafah and Minā. The distance between Mecca and ‘Arafah is approximately one barīd, or four farsakhs.

Moreover, neither the Quran nor the Sunnah distinguishes one journey from another with regard to shortening prayer, breaking the fast, or dry ablution. The Prophet (peace and blessings be upon him) set no limit, whether in time or distance, for shortening prayer. The views put forward on this matter are conflicting