I have already explained in the book Ma‘ani al-Qur’an that Allah Almighty’s statement: «‏‏‏‏فَأَقَمْتَ لَهُمُ الصَّلَاةَ» ‏‏‏‏ [ سورة النساء: 102 ] “You ( صلی اللہ علیہ وسلم ) stand to lead them in prayer”can have two meanings.

If you led them in prayer, and the second meaning is if you commanded the establishment of the prayer for the gathering of the people for prayer, and I have informed that this meaning is of the same kind that we have mentioned in other places in our books: that the Arabs attribute the action to the command as they attribute it to the doer, so if the imam commands the mu’adhdhin to establish the prayer, it is permissible to say: he established the prayer, since he is the one who commanded it, so it was established by his command.

Yazid Al-Faqir narrates that he heard from Sayyiduna Jabir bin Abdullah (may Allah be pleased with them), when he was asked whether the prayer in travel is shortened to two rak‘ahs? He replied, "No. Indeed, in travel, the two rak‘ahs are not a shortened prayer; rather, the shortened prayer is during war, when only one rak‘ah is performed." Then he said, "We were with the Messenger of Allah (peace and blessings be upon him), the iqamah for prayer was called, so the Messenger of Allah (peace and blessings be upon him) stood up and a group stood behind him, while another group was lined up facing the enemy. The Messenger of Allah (peace and blessings be upon him) led the group behind him in one rak‘ah with two prostrations. Then they left, and those who were facing the enemy took their place. Then that group came, and the Messenger of Allah (peace and blessings be upon him) led them in one rak‘ah and two prostrations as well. Then the Messenger of Allah (peace and blessings be upon him) said the salam, so those who were standing behind him also said the salam, and the group that was facing the enemy also said the salam." Imam Abu Bakr (may Allah have mercy on him) says that the statement of Sayyiduna Jabir (may Allah be pleased with him) that there is no shortened prayer of two rak‘ahs in travel, by this he means that those two rak‘ahs are not a shortened prayer for the traveler (rather, it is the complete prayer for the traveler).