that he combined [the prayers] except at ʿArafāt and Muzdalifah. As for Minā, no one transmitted that he combined there; rather, they transmitted that he shortened the prayer there. This indicates that he sometimes combined the prayers during travel and sometimes did not, and it was mostly the case in his travels that he did not combine them. This clarifies that combining [prayers] is not from the sunnah of travel like shortening [the prayer], but it is done out of necessity, whether during travel or while residing, for he also combined [prayers] while residing to avoid hardship for his community. Thus, if a traveler needs to combine [prayers], he does so, whether it is due to traveling during the time of the second or first prayer and finding it difficult to stop, or even while stopping for another need, such as needing to sleep and rest during the time of Ẓuhr and ʿIshāʾ. He might stop at Ẓuhr time, feeling tired, sleepless, and hungry, needing rest, food, and sleep, so he delays Ẓuhr to the time of ʿAṣr. Then he needs to advance ʿIshāʾ with Maghrib and sleep afterward to wake up in the middle of the night for his journey. In this and similar cases, combining [prayers] is permissible for him. As for someone staying for days in a village or city, while in that city, even though he shortens [the prayer] because he is a traveler, he does not combine [the prayers], just as he does not pray on a mount, nor does he pray with tayammum, nor eat carrion. These matters are permitted out of necessity, and he has no need for them, unlike shortening [the prayer], which is the sunnah of the traveler's prayer."

- "The weight is the weight of the people of Mecca, and the measure is the measure of the people of Medina." It was narrated by Ibn al-Aʿrābī in "Maʿjam" (167/2), Abū Dāwūd (2340), al-Nasāʾī (7/281, Egyptian printing), Ibn Ḥibbān (1105), al-Ṭabarānī (3/202/1), al-Ṭaḥāwī in "Mushkil al-Āthār" (2/99), and Abū Nuʿaym in "al-Ḥilyah" (4/20)