Their argument is that it is established that Allah prescribed only two rakʿahs while travelling. Neither the Quran nor the Sunnah provides for any addition to that number. Every report claiming that the Prophet—may Allah bless him and grant him peace—prayed four rakʿahs or approved of someone doing so is false.

As for the practice of ʿUthmān and ʿĀʾishah, it reflected their interpretation that prayers should be shortened on some journeys but not others, just as others interpreted this as applying only to journeys for Hajj, ʿumrah (the lesser pilgrimage), or jihad. Moreover, leading Companions disagreed with them and objected to their practice.

They also argued that the Prophet—may Allah bless him and grant him peace—said:

“It is a charity Allah has bestowed upon you, so accept His charity.”

He thus commanded them to accept it, and a command entails an obligation.

Those who hold that both practices are permissible base their argument principally on the words of the Most High:

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

They said that this wording is used only for what is permissible, not what is obligatory, as in His words:

“There is no blame upon you for laying down your weapons if you are troubled by rain or are ill.”

And His words:

“There is no blame upon you if you divorce women before consummating the marriage or fixing a dowry for them.”

And other similar passages. As evidence from the Sunnah, they cited the previously mentioned report that “the Prophet—may Allah bless him and grant him peace—approved of ʿĀʾishah’s performing the prayer in full,” as well as the reports that he himself did so. They also argued that ʿUthmān prayed in full