at Minā in the presence of the Companions, who likewise prayed in full behind him. All these arguments are weak.

As for the verse, we say:

It is established through mass transmission that the Prophet—may Allah bless him and grant him peace—would pray only two rakʿahs while travelling, as did Abū Bakr and ʿUmar after him. This indicates that praying two rakʿahs is preferable, as the overwhelming majority of scholars hold. Since shortening the prayer constitutes obedience to Allah and His Messenger and is preferable to praying in full, the absence of blame cannot be cited as evidence that it is merely permissible and carries no particular merit. Moreover, whatever explanation they offer to reconcile this wording with its being recommended is equally available to others who hold that it is commanded as an obligation. Concerning the walk between Safā and Marwah, the Most High says:

“So whoever makes Hajj to the House or performs ʿumrah, there is no blame upon him for walking between them.”

Walking between Safā and Marwah is the prescribed rite of saʿy, by Muslim consensus; it is held to be either an essential pillar, an obligation, or a recommended practice.

Furthermore, even if shortening the prayer is a concession permitting what would otherwise be prohibited, such a concession may be obligatory—as with eating carrion for someone compelled by necessity, performing dry ablution for someone who has no water, and similar cases.

This is assuming it is conceded that the verse refers to reducing the number of rakʿahs, for there are three views concerning the verse. One view is that it refers only to reducing their number. On this interpretation, restricting it to a state of fear serves no purpose.