How do we reconcile the narrations that permit voluntary prayer during travel with the hadith of Ibn 'Umar?

The questioner: Our Shaykh, may Allah preserve you, there are texts regarding voluntary prayer during travel, O Shaykh. And it is established from Ibn 'Umar that he said: "I accompanied the Prophet (peace and blessings be upon him) and I did not see him perform voluntary prayer during travel." And Allah (Mighty and Majestic) said: So what is your guidance regarding the statement of Ibn 'Umar?

The Shaykh: The statement of Ibn 'Umar is correct in both its chain and its meaning, and he is not the only one who narrated this report. However, we should note here that if a researcher or jurist wishes to adopt a view on a specific issue, he should not base it on a single text, even if it appears to be a general or absolute text, or even if it is explicit in its meaning. This is because any of these three types—general, absolute, or explicit—may be subject to specification, restriction, or abrogation. Therefore, in such cases, the researcher must gather all the narrations and reports related to the issue so that the resulting understanding is firm and cannot be challenged by saying, "You took a general text that is restricted, or an absolute text that is qualified, or an explicit text that has been abrogated." In light of this, we can now examine the narration of Ibn 'Umar. There are undoubtedly two categories of voluntary prayer: daytime and nighttime. First, the hadith of Ibn 'Umar can be specified by excluding the night prayer, which the one who stands in prayer concludes with the witr rak'ah. This is established in many Prophetic hadiths. As for voluntary daytime prayer, it is established in authentic hadiths—or rather, before I mention what is established regarding daytime voluntary prayer, I should mention the regular voluntary prayers (rawatib). In addition to what was mentioned in the question in the hadith of Ibn 'Umar, and adding to that that this is also established from others, it is established that "the Prophet (peace and blessings be upon him) did not leave the two rak'ahs of Fajr, whether resident or traveling." Likewise, the witr, as we mentioned earlier. Then there is another division: there is restricted voluntary prayer and unrestricted voluntary prayer. The voluntary prayer mentioned in the hadith of Ibn 'Umar and others is the restricted voluntary prayer, meaning the regular voluntary prayers (rawatib). As for voluntary prayer other than the regular ones, if a person feels inclined to perform unrestricted voluntary prayer, he may do so. Or if an occasion arises to perform restricted voluntary prayer for a specific reason, and it is not one of the regular voluntary prayers, such as, for example, someone who performs ablution and may pray two rak'ahs, or someone who enters the mosque and may pray two rak'ahs, and similar cases that fall under prayers with specific causes. This is the answer to this question.

The questioner : May Allah reward you with good.