and that Ibrāhīm al-Taymī regarded shortening the prayer as permissible only when performing Hajj or ʿumrah, or engaging in jihad.”

Their argument is that we have no text establishing that shortening the prayer applies to travellers generally. The Quran mentions shortening the prayer only when a traveller fears harm from those who disbelieve, and this is travel for jihad. As for the Sunnah, the Prophet (peace and blessings be upon him) shortened his prayers during his Hajj, his ʿumrahs, and his military expeditions. Its permissibility in these cases is therefore established. The default rule is to offer the prayer in full, and this requirement is waived only where the Sunnah has waived it.

Others held that prayers may be shortened only on a journey undertaken as an act of obedience to Allah, not on a merely permissible journey, such as one undertaken for trade. This is mentioned as one report from Ahmad. The majority, however, permit shortening the prayer on any journey during which breaking the fast is permissible. This is the correct view, for the Prophet (peace and blessings be upon him) said:

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

This was related from him by Anas ibn Mālik al-Kaʿbī, and Ahmad and others transmitted it with a good chain of narration. It is also established in Sahīh Muslim and elsewhere that Yaʿlā ibn Umayyah said to ʿUmar ibn al-Khattāb:

“‘There is no blame upon you for shortening the prayer if you fear that those who disbelieve may harm you.’ Yet people are now safe.”

He replied: “I wondered about the same thing you have wondered about, so I asked the Messenger of Allah (peace and blessings be upon him) about it. He said: ‘It is a charity that Allah has bestowed upon you, so accept His charity.’”

This makes clear that, when travelling in safety, it is permissible to reduce the number of rakʿahs. And even if this is a charity from Allah to us, we have been commanded