The first is the distinction between long and short journeys. On this, we say:

This distinction has no basis in the Book of Allah or the Sunnah of His Messenger, may Allah bless him and grant him peace. Rather, Allah has made the rulings connected with travel applicable without qualification, as in His words in the verse on purification:

“If you are ill, or on a journey, or one of you has relieved himself”;

and His words in the verse on fasting:

“Whoever among you is ill or on a journey, then an equal number of other days”;

and His words:

“When you travel through the land, there is no blame upon you for shortening the prayer if you fear that the disbelievers may harm you.”

Likewise, the Prophet, may Allah bless him and grant him peace, said:

“Allah has relieved the traveller of fasting and half the prayer.”

‘Ā’ishah said: “Prayer was prescribed as two rak‘ahs. The prayer during travel was left unchanged, while the prayer during residence was increased.”

‘Umar said: “The Eid al-Adhā prayer is two rak‘ahs, the Eid al-Fitr prayer is two rak‘ahs, the prayer during travel is two rak‘ahs, and the Friday prayer is two rak‘ahs—complete, not shortened, as declared by your Prophet.”

He, may Allah bless him and grant him peace, also said:

“A resident may wipe for one day and one night, and a traveller for three days and their nights.”

And the statement of Safwān ibn ‘Assāl: “