Is shortening the prayer while traveling a default ruling or a dispensation?

The Shaykh : I remain to answer the second part of the question, which is: Is shortening the prayer while traveling a default ruling or a dispensation?
There is no doubt that this issue is one of the many matters in which the scholars have also differed; some say it is a default ruling, and others say it is a dispensation. There is no doubt that all those present, if Allah wills, distinguish or know what the difference is between the default ruling and the dispensation. The default ruling is what the Muslim must perform as it was legislated, and the dispensation is what the Muslim is given the choice to perform; if he performs it, it is permissible, and if he does not perform it, it is permissible, so he is given the choice between the two, with a preference for performing the dispensation, but not on the basis of obligation, rather on the basis of recommendation. This is based on his saying (peace and blessings be upon him): , and in another hadith: . This is the ruling regarding the dispensation.
As for the default ruling, it is equivalent to the word "obligatory" in both weight and meaning. Shortening the prayer while traveling, in the stronger opinion of the scholars, is a default ruling and not a dispensation; that is, it is obligatory for him to shorten, and it is not permissible for him to complete the prayer. This is due to many hadiths that came in this regard, the most important of which is the saying of Aisha (may Allah be pleased with her): "The prayer was made obligatory as two rak'ahs, two rak'ahs; so it was confirmed in travel and increased in residence." So the original obligatory form of the prayers is two rak'ahs, two rak'ahs, except for the Maghrib prayer, as in a narration in the Musnad of Imam Ahmad (may Allah have mercy on him). Her saying, "The prayer was made obligatory as two rak'ahs, two rak'ahs," is a very strong indication that the original form of the prayer is two rak'ahs. When she said afterwards, "so it was confirmed in travel," she means that this obligation was confirmed in travel and increased in residence. Also, what indicates the confirmation of the obligation or default ruling of shortening in travel is what Imam Muslim narrated in his Sahih that a man said to 'Umar ibn al-Khattab (may Allah be pleased with him): "If I had met the Messenger of Allah (peace and blessings be upon him), I would have asked him." He said to him: "What would you have asked him?" He said: "About His saying (the Exalted) [the previous verse]: . I said: Why do we shorten when we are safe?" He said: "I asked him (peace and blessings be upon him) this question, and he answered by saying: ." Our generous Lord gave us a gift and lightened our usual four-rak'ah prayer in the state of residence by making it two rak'ahs, two rak'ahs. Is it permissible for the servant not to accept the gift of his Master? If this were between humans, some with others, it would not be acceptable; so how is it acceptable for the created servant to be proud to accept the gift of the Creator (Glorified and Exalted is He)? This is a conceptual deduction.
But his saying (peace be upon him): confirms this meaning and obligates us to shorten the prayer and not complete it. This is an argument based on a command that implies obligation. Then, reflection also confirms this when we look at some of the general principles, among which is what the Messenger of Allah (peace and blessings be upon him) used to emphasize in the minds of his Companions when he would preach to the people, saying: . This is a fact in which there is no disagreement among Muslims, and praise be to Allah. And if we know that the Prophet (peace and blessings be upon him) did not travel any journey without shortening and not completing, and what al-Daraqutni and others narrated from Aisha (may Allah be pleased with her): "That the Prophet (peace and blessings be upon him) in travel would complete and shorten, and fast and break the fast," this hadith in this wording is not authentic, especially since it contradicts his consistent practice. He would shorten when he traveled, as in the hadith of Anas ibn Malik (may Allah be pleased with him) that when the Prophet (peace and blessings be upon him) left the city for the Farewell Pilgrimage, he said: "He kept shortening until he returned to the city." This was his practice (peace and blessings be upon him). So if it were said that completing is permissible and shortening is permissible, which would be better? If we say both are permissible, is it the one who limits himself to half the worship or the one who performs it in full?
There is no doubt or ambiguity that, on this assumption, the four-rak'ah prayer would be better than the two-rak'ah prayer, first by virtue of their shared permissibility, and then by virtue of the addition of two rak'ahs to the two rak'ahs, which includes recitation, standing, bowing, prostration, and remembrance of Allah, Lord of the worlds. Do you think that the Prophet (peace and blessings be upon him) was indifferent to worship and did not increase in it as we do, or did he stand in night prayer until his feet swelled? And it was said to him (peace be upon him): "Allah has forgiven you your past and future sins." As if they were saying: Be gentle with yourself, O Messenger of Allah, and have mercy on yourself; you have achieved your desire from your Lord, and it is . What was his answer (peace and blessings be upon him)? .
If this was his action (peace be upon him) in what was not obligatory upon him, then if what was obligatory upon him was five prayers every day and night, and the better option was completing rather than shortening, how did the Messenger (peace be upon him), who is the master of those who strive in worship, maintain two rak'ahs, two rak'ahs, and not increase beyond them? This confirms that the obligatory amount is the two rak'ahs; because if increasing were permissible, the increase would then not only be permissible, but also recommended. So the Prophet's (peace and blessings be upon him) turning away from this increase throughout his life in his travels alone is sufficient proof for us to say that increasing the prayer in travel beyond two rak'ahs is an unacceptable increase. For this reason, Imam al-Nasa'i narrated in his Sunan from 'Abd al-Rahman ibn 'Awf, both as a marfu' and a mawquf: "That whoever completes his prayer in travel is like the one who shortens in residence." However, it may have been stronger in the opinion of hadith scholars that this hadith is mawquf with 'Abd al-Rahman ibn 'Awf and does not reach the Prophet (peace and blessings be upon him) as marfu'. But is it not sufficient for us as a citation that one of the ten promised Paradise says that the one who completes in travel is, in terms of sin, like the one who shortens in residence? Neither is permissible. Therefore, we are certain that shortening in travel is a default ruling, and it is not permissible for the Muslim to complete; because the Prophet (peace and blessings be upon him) commanded shortening and practiced shortening, and he never completed in any journey he traveled.
Other than that?