What is the stronger position regarding the ruling on shortening the prayer while traveling, given that your statements on this matter have differed?
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The questioner : Shaykh, may Allah reward you
The Shaykh : On the right
The questioner : Shaykh, may Allah reward you.
The Shaykh : The first row, do you want to ask or not? Come on, ask
The questioner : ... in a tape of yours titled "Shortening the Prayer While Traveling"
The Shaykh : Repeat the question.
The questioner : I say, I mentioned the ruling on shortening the prayer
The Shaykh : ... hold it from the bottom.
The questioner : You mentioned the ruling on shortening the prayer while traveling that it is obligatory in a tape of yours, then you mentioned in *Al-Muntaqa* the preference of the opinion that it is a recommended practice, that the ruling on shortening the prayer while traveling is a recommended practice. What is the stronger position for you now? And what is the evidence for that?
The Shaykh : The stronger position is that it is not obligatory, that shortening the prayer while traveling is not obligatory, and that the statement of Aisha: "It was two rak'ahs, then the prayer of the residents was increased, but the prayer of the traveler was left as the original obligation" is not evidence that it is obligatory, but evidence that it was not increased. And this is preferred because the Companions (may Allah be pleased with them), when Uthman completed the prayer in Mina, they prayed behind him. This is like a consensus among them that shortening is not obligatory, because if it were obligatory, it would not have been permissible for them to pray four rak'ahs behind him. This is what has become stronger for us finally: that it is a confirmed recommended practice and not obligatory.
The questioner : Shaykh, may Allah reward you
The Shaykh : On the left, come on my brother, move, where is the questioner? Let him ask, ask my brother, where is the machine?
The questioner : O Shaykh, may Allah reward you
The Shaykh : Be patient my brother, there is one person before you.
The Shaykh : On the right
The questioner : Shaykh, may Allah reward you.
The Shaykh : The first row, do you want to ask or not? Come on, ask
The questioner : ... in a tape of yours titled "Shortening the Prayer While Traveling"
The Shaykh : Repeat the question.
The questioner : I say, I mentioned the ruling on shortening the prayer
The Shaykh : ... hold it from the bottom.
The questioner : You mentioned the ruling on shortening the prayer while traveling that it is obligatory in a tape of yours, then you mentioned in *Al-Muntaqa* the preference of the opinion that it is a recommended practice, that the ruling on shortening the prayer while traveling is a recommended practice. What is the stronger position for you now? And what is the evidence for that?
The Shaykh : The stronger position is that it is not obligatory, that shortening the prayer while traveling is not obligatory, and that the statement of Aisha: "It was two rak'ahs, then the prayer of the residents was increased, but the prayer of the traveler was left as the original obligation" is not evidence that it is obligatory, but evidence that it was not increased. And this is preferred because the Companions (may Allah be pleased with them), when Uthman completed the prayer in Mina, they prayed behind him. This is like a consensus among them that shortening is not obligatory, because if it were obligatory, it would not have been permissible for them to pray four rak'ahs behind him. This is what has become stronger for us finally: that it is a confirmed recommended practice and not obligatory.
The questioner : Shaykh, may Allah reward you
The Shaykh : On the left, come on my brother, move, where is the questioner? Let him ask, ask my brother, where is the machine?
The questioner : O Shaykh, may Allah reward you
The Shaykh : Be patient my brother, there is one person before you.