And similarly, the hadith of Haritha bin Wahb is also evidence for this issue that the Prophet Muhammad (peace be upon him) led us in two rak'ahs (during travel) even though we were in large numbers and in complete safety and security. And in the narration of Abu Hanzalah from Sayyiduna Ibn Umar (may Allah be pleased with them both), it is mentioned that I said, "Indeed, we are in a state of safety and security." So he replied, "The Prophet Muhammad (peace be upon him) taught us this way." This is evidence that even without any fear during travel, a person may shorten the prayer.

Because Allah Almighty likes for His servants to act upon those concessions which Allah has granted to His believing servants.

Sayyiduna Abdullah bin Umar (may Allah be pleased with them) narrates from the Messenger of Allah (peace and blessings of Allah be upon him) that he said: "Indeed, Allah Almighty likes that His concessions be acted upon just as He dislikes sin and disobedience."

It is narrated from Musa رحمه الله, he says: I asked Sayyiduna Ibn Abbas رضي الله عنهما, "How should I perform prayer in Makkah Mukarramah if I have not prayed with the congregation?" He replied, "Pray two rak‘ahs according to the Sunnah of Abu al-Qasim صلى الله عليه وسلم." Bundar says: I heard Qatadah, he narrates from Musa bin Salamah that I asked Sayyiduna Ibn Abbas رضي الله عنهما.

Imam Abu Bakr, may Allah have mercy on him, says that in my view, this narration indicates that when a traveler prays with a resident (muqeem) imam, he should perform the complete prayer. Tawus asked Sayyiduna Ibn Abbas, may Allah be pleased with them both, about the traveler who prays behind a resident imam, so he replied that he should pray just as the imam does. (That is, if the imam shortens the prayer, he should also shorten it; if the imam performs the complete prayer, he should also perform the complete prayer.) We do not take evidence from the narration of Layth bin Abi Sulaym, but the narration of Qatadah from Musa bin Salamah, and the hadith narrated by Sulayman al-Taymi from Tawus, are contrary evidence, that the traveler who prays behind a resident imam, if he wishes, may say salam after two rak‘ahs, and if he wishes, may complete the prayer.

Imam Sahib narrates from Bandara, who narrates from Sulaiman Al-Taymi, from Tawus. (The wording of which has already been mentioned.)

Imam Sha'bi narrates that Sayyiduna Ibn Umar (may Allah be pleased with them both), when he was in Makkah Mukarramah, would perform two rak'ahs of prayer. However, if he prayed with the Imam, then he would perform the complete prayer like the Imam, (that is) if he prayed in congregation with the Imam, he would pray as the Imam prayed.

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) undertook a journey, and he stayed for nineteen days and continued to perform prayers as two rak‘ahs. Sayyiduna Ibn Abbas (may Allah be pleased with them both) says: Therefore, we also perform two rak‘ahs (shortened prayer) during travel for nineteen days, and if we stay for more than that, then we perform four rak‘ahs (complete prayer).

Yahya reports that I asked Sayyiduna Anas bin Malik (may Allah be pleased with him) about shortening the prayer (qasr), so he said: We traveled with the Messenger of Allah (peace and blessings be upon him) from Madinah Munawwarah to Makkah Mukarramah (during this journey), and we kept performing two rak‘ahs until we returned (to Madinah Munawwarah). I asked him: Did the Prophet (peace and blessings be upon him) stay in Makkah Mukarramah? He replied: Yes, the Prophet (peace and blessings be upon him) stayed in Makkah Mukarramah for ten days. These are the words of the narration of Duraqi. In the narration of Ahmad bin Abda, it is stated that the Prophet (peace and blessings be upon him) kept leading us in two rak‘ahs. Ahmad and Amr bin Ali narrated from Sayyiduna Anas (may Allah be pleased with him) that we set out with the Messenger of Allah (peace and blessings be upon him). Both did not mention that I asked Sayyiduna Anas (may Allah be pleased with him). Imam Abu Bakr (may Allah have mercy on him) says: I do not remember any hadith among the ahadith of the Prophet (peace and blessings be upon him) in which it is mentioned that he intended to stay for a fixed period during any journey, except for this one journey in which the Prophet (peace and blessings be upon him) came to Makkah Mukarramah for the Farewell Hajj. The Prophet (peace and blessings be upon him) came to Makkah Mukarramah with the firm intention of Hajj, and he arrived in Makkah Mukarramah on the morning of the 4th of Dhul-Hijjah.

Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) arrived in Makkah Mukarramah on the morning of the 4th of Dhul-Hijjah. Imam Abu Bakr (may Allah have mercy on him) says that the Prophet (peace and blessings be upon him) arrived in Makkah Mukarramah on the morning of the 4th of Dhul-Hijjah, and he stayed in Makkah Mukarramah for four days, except for the time he spent traveling to reach Makkah Mukarramah on the 4th of Dhul-Hijjah, and a part of the fifth day when he firmly intended to stay after reaching Makkah Mukarramah. Thus, the Prophet (peace and blessings be upon him) stayed for the remainder of the 4th day, the 5th, 6th, 7th, and a part of the 8th day, the day of Tarwiyah. Then, on the day of Tarwiyah (the 8th), the Prophet (peace and blessings be upon him) departed from Makkah Mukarramah and performed the Zuhr prayer in Mina.