these limitations require obligating them to know the distances of the routes they may travel, which most people cannot do, especially if it is a route not previously traveled! Another benefit of the ḥadīth is that the shortening of the prayer begins after leaving the town, which is the view of the majority of scholars, as mentioned in "Nayl al-Awṭār" (3/83). He said: "Some of the Kufans held that if one intends to travel, he may pray two rakʿahs even if he is in his home. Among them are those who said: if he mounts [his ride], he may shorten [the prayer] if he wishes. Ibn al-Mundhir preferred the first view, as they agreed that he shortens [the prayer] after leaving the houses, but they differed regarding before that. Thus, he should complete [the prayer] based on what he was upon until it is established that he may shorten it. He said: I do not know that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) shortened the prayer in any of his travels except after leaving Madinah." I said: There are many ḥadīths on this subject, and I have documented a group of them in "al-Irwāʾ" from the ḥadīths of Anas, Abū Hurayrah, Ibn ʿAbbās, and others. See number (562).

- "When the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) was on the expedition to Tabūk, if he set out before the sun's decline, he would delay the ẓuhr prayer to combine it with the ʿaṣr prayer and pray them together. If he set out after the sun's decline, he would hasten the ʿaṣr prayer to the time of the ẓuhr and pray the ẓuhr and ʿaṣr together, then continue on his journey. If he set out before maghrib, he would delay the maghrib prayer to pray it with the ʿishāʾ, and if he set out after maghrib, he would hasten the ʿishāʾ prayer and pray it with the maghrib." Narrated by Abū Dāwūd (1220), al-Tirmidhī (2/438), al-Dāraqutnī (151), al-Bayhaqī (3/163), and Aḥmad (5/241-242), all through the route of Qutaybah ibn Saʿīd