"He used to fast during travel and break his fast, and he would pray two rakʿahs which he would not abandon, saying: He would not add to them, meaning the obligatory prayer." This was recorded by al-Ṭaḥāwī (1/333) and Aḥmad (1/402 and 407) through the chain of Ḥammād from Ibrāhīm from ʿAlqamah from Ibn Masʿūd as a marfūʿ ḥadīth. I say: This is a good chain, and it meets the criteria of Muslim. Ḥammād is Ibn Abī Sulaymān, the jurist, and there is some discussion about him which does not harm [the authenticity]. The ḥadīth is undoubtedly authentic in both parts. As for shortening the prayer, there are many well-known ḥadīths from a group of Companions, so we will not prolong the discussion by mentioning them. As for fasting during travel, al-Ṣanʿānī in "Subul al-Salām" hastily stated that the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) did not fast an obligatory fast during travel, saying (2/34): "It is established that he (ṣallá Allāhu ʿalayhi wa-sallam) did not complete a four-unit prayer during travel, nor did he fast an obligatory fast in it!" Therefore, attention was directed to mentioning some ḥadīths that indicate the error of the aforementioned negation. I say: His (ṣallá Allāhu ʿalayhi wa-sallam) fasting during travel is reported from a group of Companions, among them ʿAbd Allāh ibn Masʿūd. And ʿAbd Allāh ibn ʿAbbās, Anas ibn Mālik, and Abū al-Dardāʾ. 1 - As for the ḥadīth of Ibn Masʿūd, it is this one. 2 - As for the ḥadīth of Ibn ʿAbbās, Abū Dāwūd al-Ṭayālisī said (1/190): "Sulaimān (who is Ibn Muʿādh al-Ḍabī) narrated to us from Simāk from ʿIkrimah from Ibn ʿAbbās as a marfūʿ ḥadīth with the first part of it." This is a good chain, its men are the men of Muslim, and he included it in his Ṣaḥīḥ (3/