and the position of Mālik according to the other report, and of Ahmad according to one of his two views—indeed, their explicit ruling—is that performing the prayer in full is disliked.

Ahmad’s position according to the other report, and al-Shāfiʿī’s according to the more authoritative of his two views, is that shortening the prayer is preferable, while praying four units is contrary to what is preferable. Al-Shāfiʿī also has a view that praying four units is preferable, but this is the weakest of these views.

Some of the Khārijites held that shortening the prayer is permissible only in circumstances of fear. This is also cited as a view of al-Shāfiʿī, but I do not think it is authentically reported from him. For it is established through the mass-transmitted Sunnah:

“The Prophet (peace and blessings be upon him) would lead his Companions at Minā in prayers of two units each, when the people were in complete security.”

Abū Bakr did likewise after him, as did ʿUmar thereafter. Given this, how can combining prayers and shortening them be treated alike? All the imams hold that offering each prayer at its prescribed time is preferable when there is no need to combine them. This is the position of Abū Hanīfah and Mālik, and the apparent position in the schools of al-Shāfiʿī and Ahmad.

Indeed, they differed over the permissibility of combining prayers, holding three views. Abū Hanīfah’s position is that prayers may be combined only at ʿArafah and Muzdalifah. The position of Mālik, and of Ahmad according to one of the two reports, is that a traveller may not combine prayers while stopped, but only while travelling; indeed, Mālik permits it only when he is pressing on with his journey. The position of al-Shāfiʿī, and of Ahmad according to the other report, is that a traveller may combine prayers even while stopped.