as originally prescribed. When he was resident, he would add two rak‘ahs to each pair, except for Maghrib, because it is the odd-numbered prayer of the day, and Fajr, because its recitation is prolonged.”

Thus, ‘Ā’ishah reported that whenever he travelled, he performed the prayers as originally prescribed: two rak‘ahs each. Had he sometimes prayed four, she would have reported that. This contradicts that fabricated report attributed to ‘Ā’ishah.

Moreover, ‘Ā’ishah was young during the Prophet’s lifetime, peace and blessings be upon him. When the Prophet, peace and blessings be upon him, died, she was less than twenty years old. She was nine when he consummated his marriage to her in Medina, and he remained in Medina for only ten years. If he consummated the marriage at the beginning of the Hijrah, she would have been nearly twenty; if we suppose that he consummated it later, she would have been younger than that at the time of his death.

Furthermore, even if she had been older, she was learning Islam and its laws from the Prophet, peace and blessings be upon him. How, then, could she conceivably fast and pray while travelling with him in a manner contrary to his practice and that of all the other Muslims and his other wives, yet not tell him until she reached Mecca? Could such conduct be imagined of ‘Ā’ishah, the Mother of the Believers? Why would she have done this on that particular journey, but not on her other journeys with him? How could she have felt comfortable acting contrary to his practice without asking his permission?

It is authentically reported from her in the two Sahīh collections, through chains of transmission whose authenticity the scholars unanimously acknowledge, that she said:

“When Allah first prescribed the prayers, He prescribed them as two rak‘ahs each. He then increased them to their full length for those who are resident, while the prayers during travel remained as originally prescribed.”