of Medina. This also shows that no fixed distance is decisive. Someone travelling within a large city, even for two or three days, would not be considered a traveller, whereas someone setting out from a small village and travelling for the same length of time would be. Thus, a person must intend to reach a destination, travelling from one place to another. If the stretch between the two places is uninhabited open country through which he carries food and water, he is a traveller, even if food and water are available at his destination.

‘Uthmān applied the same ruling to the destination as to the route leading to it, requiring food and water to be unavailable there. Most of the learned Companions disagreed with him, and their position is stronger. The Prophet, may Allah bless him and grant him peace, shortened his prayers in Mecca in the year of its conquest, although food and water were available there. Even if Minā is a village where food and water are available, there is open country between it and Mecca, and anyone crossing it is a traveller, just as when crossing the open country between Mecca and other places.

‘Uthmān, however, interpreted the Prophet’s shortening of prayer in Mecca as being due to fear: when he conquered Mecca, the disbelievers were numerous, and news had reached him that Hawāzin had mustered against him. ‘Uthmān permitted anyone in the presence of an enemy to shorten the prayer. This is similar to what is reported from ‘Uthmān, namely that he—meaning the Prophet, may Allah bless him and grant him peace—only instructed them to perform ‘umrah followed by Hajj because they were afraid.

‘Alī, ‘Imrān ibn Husayn, Ibn ‘Umar, Ibn ‘Abbās and other Companions disagreed with him, and their position is stronger. During the Farewell Pilgrimage, the Prophet, may Allah bless him and grant him peace, was secure, fearing none but Allah, yet he instructed his Companions to change their Hajj