so anyone who follows the view of one of the scholars on these matters should neither be censured nor shunned. Similarly, scholars differed over whether an intention is required for combining and shortening prayers. The majority, including Mālik and Abū Hanīfah, do not require it. This is also one of the two views within Ahmad’s school and is what his explicit statements imply.

The second view requires it. This is the position of al-Shāfi‘ī and many of Ahmad’s followers, including al-Khiraqī and others. The first view is stronger, but anyone who follows either view should not be censured.

He was asked:

On a journey lasting one day during Ramadan, is it permissible to shorten the prayers and refrain from fasting?

He replied:

Scholars differ on this matter. The stronger view is that he may shorten his prayers and refrain from fasting on a one-day journey during Ramadan, just as “the residents of Mecca shortened their prayers behind the Prophet (peace and blessings be upon him) at ‘Arafah and Muzdalifah.” ‘Arafah is a journey of one barīd from the Sacred Mosque. Moreover, travel is mentioned without qualification in the Quran and Sunnah.