not a shortening of the four-unit prayer as some claim; it is like the Eid prayer and similar to it, as ʿUmar (raḍiya Allāhu ʿanhu) said: "The traveler's prayer, the Eid al-Fitr prayer, the Eid al-Adha prayer, and the Friday prayer are two units, complete and not shortened, as stated by your Prophet (ṣallá Allāhu ʿalayhi wa-sallam)." This was narrated by Ibn Khuzaymah and Ibn Ḥibbān in their "Ṣaḥīḥ" collections, and it is referenced in "Irwāʾ al-Ghalīl" (638). This is what the ḥāfiẓ preferred in "Fatḥ al-Bārī" after mentioning the differing opinions on the ruling of shortening the prayer during travel, and the evidence for each. He said (1/464): "What appears to me—and by this the previous evidence is reconciled—is that the prayers were initially ordained as two units each on the night of the Isrāʾ, except for Maghrib, and then they were increased after the Hijrah, except for Fajr. (Then he mentioned the ḥadīth of Maḥbūb and missed the follow-up of al-Marjāʾ, and said:) Then after the obligation of the four-unit prayer was established, it was lightened during travel with the revelation of the previous verse, which is His saying, 'There is no blame upon you for shortening the prayer' (Sūrat al-Nisāʾ, verse 101), and this is supported by what Ibn al-Athīr mentioned in "Sharḥ al-Musnad": that the shortening of the prayer occurred in the fourth year of the Hijrah..." Some contemporaries with personal inclinations have opposed the aforementioned scholarly and jurisprudential investigation, among them Shaykh ʿAbd Allāh al-Ghumārī, known for his love of opposition and desire for prominence. It was said long ago: the love of prominence breaks the back! There are many examples of this; I mentioned some in the introduction to the third volume of the other series: "al-Ḍaʿīfah," and within its ḥadīths. Now we have this new example: he claimed in his treatise "al-Ṣubḥ al-Sāfir" (p. 12) under a title: "The prayer was ordained as four units, not two," and he supported this—misleading the readers—with three matters: