journeys of every kind. This is also the view of Ibn Hazm and others. Abū Hanīfah, Ibn Hazm and others hold that shortening the prayer is obligatory on every journey, even an unlawful one, just as all agree that dry ablution is obligatory when water is unavailable on an unlawful journey. Ibn ʿAqīl, in some passages, favoured shortening the prayer and not fasting on an unlawful journey.

The evidence supports those who hold that shortening the prayer and not fasting are sanctioned for travel generally, without distinguishing one kind of journey from another. This is the correct view, for the Quran and Sunnah mention travel without qualification. Allah Most High says:

“But whoever among you is ill or on a journey must make up an equal number of other days.”

Likewise, He says in the verse concerning dry ablution:

“If you are ill or on a journey…”

—and the rest of the verse. Likewise, the texts cited earlier indicate that the traveller prays two rakʿahs. No one has ever transmitted from the Prophet (peace and blessings be upon him) that he distinguished one kind of journey from another, despite his knowing that travel may be either unlawful or permissible. Had this ruling been restricted to a particular kind of journey, explaining that would have been obligatory. Had he explained it, the Muslim community would have transmitted his explanation. I know of nothing reported from the Companions on this matter.

Allah and His Messenger have made various rulings contingent on travel, as in His words concerning dry ablution:

“If you are ill or on a journey…”

And His words concerning fasting:

“But whoever among you is ill or on a journey…”

And His words:

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

And the Prophet’s statement (peace and blessings be upon him):

“The traveller may wipe for three days and nights.”

And his statement: