In the first report, however, he forbade him to shorten his prayers unless the journey lasted more than a day. Something similar to the first report has also been narrated from his freedman ‘Ikrimah, who said: “When you leave your family, shorten your prayers; when you return to your family, perform them in full.” Al-Awzā‘ī is reported to have said: “Prayers may only be shortened on a full day’s journey.”

Wakī‘ narrated from Hishām ibn Rabī‘ah ibn al-Ghāz al-Jurashī, from ‘Atā’ ibn Abī Rabāh, who said: “I asked Ibn ‘Abbās, ‘May I shorten my prayers when travelling to ‘Arafah?’ He replied, ‘No, but you may when travelling to al-Tā’if or ‘Usfān, for that is forty-eight miles.’”

Ibn ‘Uyaynah narrated from ‘Amr ibn Dīnār, from ‘Atā’, who said: “I asked Ibn ‘Abbās, ‘May I shorten my prayers when travelling to Minā or ‘Arafah?’ He replied, ‘No, but you may when travelling to al-Tā’if, Jeddah or ‘Usfān. If you arrive where you have livestock or family, perform your prayers in full.’” Ahmad and al-Shāfi‘ī relied on this report.

Ibn Hazm said: “The journey from ‘Usfān to Mecca, as travelled by the Rightly Guided Caliphs, covers thirty-two miles.” He also said: “Trustworthy people have informed us that the distance from Jeddah to Mecca is forty miles.”

I say: His prohibition against shortening prayers when travelling to Minā and ‘Arafah may have concerned someone who went there on an errand and returned to Mecca the same day. This would reconcile it with the reports previously narrated from him. This is supported by the fact that Ibn ‘Abbās could not have been unaware that the people of Mecca used to shorten their prayers behind the Prophet, may Allah bless him and grant him peace, Abū Bakr and ‘Umar during Hajj, when they went out to ‘Arafah, Muzdalifah and Minā. Ibn ‘Abbās was among the most knowledgeable people concerning the Sunnah, so something like this could not have escaped him. His Meccan companions used to shorten their prayers during Hajj