Is the shortening of prayers while travelling an obligation (‘azimah) or a concession (rukhṣah)?

Sheikh Albāni raḥimahullāh states: There is no doubt that this matter is among many issues on which scholars have differed. Some consider it an obligation (‘azimah), while others regard it as a concession (rukhṣah). Surely, all present—in-shā-Allāh—can distinguish between an ‘azimah and a rukhṣah. An ‘azimah is something a Muslim must perform as prescribed, whereas a rukhṣah is something the Muslim is given a choice in performing. If he performs it, it is valid; if he does not, it is also valid. While it is preferable to follow a concession, this is not mandatory; it is merely recommended. As the Prophet ﷺ said: “Allāh loves that His concessions be followed just as He loves that His obligations be fulfilled.” In another narration, he said: “Just as He dislikes that His prohibitions be violated.” This defines the ruling regarding a rukhṣah. As for an ‘azimah, it is equivalent in wording and meaning to a farīḍah (obligation). The prevailing view among scholars is that shortening prayers while travelling is an obligation (‘azimah), not a concession (rukhṣah). That is, a Muslim must shorten the prayer; it is not permissible to perform the full prayer. This is supported by numerous hadiths. Among the most important is the statement of ʿĀ’ishah (may Allāh be pleased with her): “The prayer was prescribed in two-unit portions; it was then maintained in travel and increased in residence.” Thus, the default prescription of prayers is two units at a time, except for the Maghrib prayer, according to a narration in Musnad Al-Imam Ahmad (may Allāh have mercy on him). Her statement, “The prayer was prescribed in two-unit portions,” is a very strong indication that the original form of the prayer is in pairs of two. When she adds, “It was them maintained in travel and increased in residence,” it further emphasises that shortening during travel is obligatory. Additional support comes from Imam Muslim’s narration in Sahih Muslim, in which a man asked ʿUmar ibn Al-Khaṭṭāb (may Allāh be pleased with him): “If I had met the Prophet ﷺ, I would have asked him.” He was asked what he would have asked. He replied: “About the Āyah, ‘It is not a burden for you to shorten your prayers if you fear that the disbelievers may harm you’.” He continued: “Why do we shorten our prayers if we are safe?” ʿUmar explained that the Prophet ﷺ was asked this question and responded: “It is a charity given by Allāh to you, so accept His charity.” Our generous Lord has given us a charity by lightening our regular prayers of four units while travelling, reducing them to two units. Is it permissible for a servant not to accept the charity of his Lord? Even among humans, a gift from one person to another is not to be refused, so how could a servant of the Creator dare refuse His charity? This is a clear moral and spiritual inference. But his statement ﷺ: “So accept His charity” emphasises this point and obliges us to shorten our prayers and not complete them. This is reasoning based on a command that entails obligation. Furthermore, reflection confirms this when we consider certain general principles. For example, the Prophet ﷺ would often emphasise key guidance in his sermons to leave a lasting impression on his companions, saying: “And the best guidance is the guidance of Muhammad ﷺ.” This is an established truth that Muslims do not dispute, praise be to Allāh. When we know that the Prophet ﷺ never travelled without shortening his prayers and never completed them while travelling, we can also examine narrations attributed to ʿĀ’ishah (may Allah be pleased with her) reported by Ad-Daraqutni and others: “The Prophet ﷺ during travel would both complete and shorten his prayers, and would both fast and break his fast.” This narration, in its literal wording, is not authentic, particularly because it contradicts his consistent practice (sunnah). His established practice was that whenever he travelled, he shortened his prayers.