dry ablution even when water is available; yet this view is exceedingly weak, and it runs counter to the Prophet’s practice and that of his Companions.

Another illustration is His saying: “When you travel through the land, there is no blame upon you for shortening the prayer if you fear that those who disbelieve may attack you” (4:101). Fear, however, is not a condition for the validity or legitimacy of shortening the prayer, as is unanimously agreed. When the Prophet ﷺ was asked about this verse he replied, “It is a charity that Allah has bestowed upon you, so accept His charity.” That is to say, Allah’s gracious gift applies at all times and in all places; it is not confined to the presence of fear or any other circumstance.

Some scholars have maintained that the qualifier in the verse belongs to the first category, and that full shortening—meaning both reducing the number of units and abbreviating the pillars and postures—requires the combination of travel and fear, as the verse states. If fear alone is present, the number of units is not reduced; only the outward postures and manner of the prayer are abbreviated. If travel alone is present, the postures and conditions remain unchanged while the number of units is reduced. This interpretation does not contradict the Prophet’s statement, for the Companions were asking him solely about reducing the number of units, and he replied that the concession in that respect is general in every situation.

This is a fine and coherent explanation, fully in accord with the outward sense of the verse and in no way opposed to the Prophet’s hadith; hence it ought to be adopted.