perform their prayers in full behind the imam when he prays two rak‘ahs. This indicates that Ibn ‘Abbās gave that answer only to someone asking about travelling to Minā or ‘Arafah without staying there, but returning the same day. In his view, such a person does not shorten his prayers, for he explained that someone who sets out and returns the same day does not shorten them; only someone who travels for a day does so. He did not say “a day’s journey”; rather, he took into account whether the travel occupied a day. Numerous reports from him establish that he permitted shortening prayers when travelling to ‘Usfān.

Ibn Hazm stated that it is thirty-two miles away, while others say four postal stages, or forty-eight miles. Those who fixed the distance at forty-eight miles rely on statements of Ibn ‘Abbās and Ibn ‘Umar, yet most reports from them contradict this. Even if their statements were the only evidence available, it would not be permissible to accept some of their statements and disregard others. Rather, they must either be reconciled or further evidence must be sought. How much more so when reports from the Companions convey various other positions?

Thus, those among the followers of Mālik, al-Shāfi‘ī and Ahmad who set the distance at sixteen parasangs rely on only two approaches. Some say: “I have found no one who permitted shortening prayers for a journey shorter than this; therefore, this constitutes a consensus.” This is al-Shāfi‘ī’s approach, and it is also reported from al-Layth ibn Sa‘d. These two imams explained their grounds: they knew of no one who advocated a shorter distance. Others, however, did know of people who advocated a shorter distance.

The second approach is to say: “This is the position of Ibn ‘Umar and Ibn ‘Abbās, and no Companion disagreed with them; it therefore constitutes a consensus.” This is false, for it has been reported from both of them