Shortening the prayer while traveling is a recommended practice, not an obligation
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You mentioned in one of your tapes that the ruling on shortening the prayer while traveling is obligatory, and then in *Al-Muta'at al-Muta'at* you mentioned preferring the opinion that it is a recommended practice. What is the stronger position for you now? And what is the evidence for it?
The stronger position is that shortening the prayer while traveling is not obligatory.And the statement of 'A'ishah: [It was two rak'ahs, then it was increased in the prayer of residence, while the prayer of travel was left as the original obligation] This is not evidence that it is obligatory, but rather evidence that it was not increased. This is preferred because when 'Uthman (may Allah be pleased with him) completed the prayer in Mina, the Companions (may Allah be pleased with them) prayed behind him. This is like a consensus among them that shortening is not obligatory; because if it had been obligatory, it would not have been permissible for them to pray four rak'ahs behind him.This is what we finally prefer: It is a confirmed recommended practice, not an obligation.
The stronger position is that shortening the prayer while traveling is not obligatory.And the statement of 'A'ishah: [It was two rak'ahs, then it was increased in the prayer of residence, while the prayer of travel was left as the original obligation] This is not evidence that it is obligatory, but rather evidence that it was not increased. This is preferred because when 'Uthman (may Allah be pleased with him) completed the prayer in Mina, the Companions (may Allah be pleased with them) prayed behind him. This is like a consensus among them that shortening is not obligatory; because if it had been obligatory, it would not have been permissible for them to pray four rak'ahs behind him.This is what we finally prefer: It is a confirmed recommended practice, not an obligation.