The duration of stay during which a traveler shortens the prayer

Question:
He says: Honorable Shaykh, may Allah grant you success. He says: What is the stronger position regarding the issue of shortening the prayer for a traveler in terms of duration? Is it four days, as is the position of the school of jurisprudence, or twenty days, due to the shortening by the Prophet (peace and blessings be upon him)?

Answer:
The school of jurisprudence, my brother, is the opinion of the majority. The majority of the scholars are on this; it is not specific to the school of Ahmad. The majority are on this, because the duration for which the Messenger (peace and blessings be upon him) intended to stay, definitively, was four days before the Hajj. This is where the Messenger (peace and blessings be upon him) intended to stay definitively, and likewise in Mina for three days.
As for the fifteen days in Makkah, he did not intend to stay; rather, he was preparing for the expedition of Hunayn. He was preparing for the expedition, wanting to go out to the enemy. He did not intend to stay except for the duration of the need. As soon as it ended, he traveled. Likewise, his stay in Tabuk for twenty days; he was around it, not intending to stay, but rather waiting for the enemy. Because he went out as an expedition against the Romans, waiting for the enemy, the attack of the enemy. He did not intend a specific stay. So the specific, confirmed stay is four days in al-Abtah before the Hajj. Yes. And the default, the default is not shortening. This is the default ruling. As for shortening, it is a dispensation. The dispensation is limited to its limit only. Yes.