Dhū Tuwā, then he prayed only twenty prayers in Mecca; but if he prayed Fajr in Mecca, he prayed twenty-one prayers there. The correct view is that he prayed Fajr that day at Dhū Tuwā and entered Mecca in the forenoon, as explicitly stated in hadiths.

In the report transmitted by al-Athram, Ahmad said: “If he resolves to stay longer than that, he must pray in full.” He cited as evidence that the Prophet, may Allah bless him and grant him peace, arrived on the morning of the fourth, saying:

“He stayed on the fourth, fifth, sixth and seventh, and prayed Fajr at al-Abtah on the eighth. He shortened his prayers during those days, having already resolved to stay for that period. Thus, if someone resolves to stay for as long as the Prophet, may Allah bless him and grant him peace, stayed, he may shorten his prayers; but if he resolves to stay longer, he must pray in full.”

Al-Athram said: “I asked him, ‘Why, then, should he not shorten his prayers when staying longer than that?’ He replied, ‘Because the scholars differed, so he takes the more cautious course and prays in full.’”

He also said: “Abū ‘Abd Allāh was asked, ‘If a man keeps saying, “I shall leave today; I shall leave tomorrow,” may he shorten his prayers?’ He replied, ‘That is a different matter: this man has not made a firm decision.’”

Thus, Ahmad did not mention any evidence that praying in full is obligatory; he merely adopted the precautionary course, and this does not establish an obligation. Moreover, there is the opposing view of those who hold that shortening prayers is obligatory and remains a binding duty even beyond that period.

Al-Athram also narrated: Al-Fadl ibn Dukayn narrated to us, saying: Mis‘ar narrated to us, from Habīb ibn Abī Thābit, from ‘Abd al-Rahmān ibn al-Miswar, who said:

“We stayed with Sa‘d in Oman—or Amman—for two months. He would pray two rak‘ahs while we prayed four. We mentioned this to him, and he said: