Do traveling students take advantage of the dispensations for travel?

Question:
This student, Ibrahim Ahmad, says in this question—from America—he says: O His Eminence the Shaykh! Do those who go to study, the students, take the ruling of the traveler in shortening the prayer, breaking the fast in Ramadan, and other such matters, even if the duration of the study extends to a long period?

Answer:
In the name of Allah, the Most Gracious, the Most Merciful. Praise be to Allah, and may Allah send prayers and blessings upon the Messenger of Allah, and upon his family and his Companions, and upon whoever follows his guidance. As for what follows:
The scholars have disagreed on this issue, such as a student of knowledge who travels to seek knowledge, or an ambassador who resides in a country for a period and then returns, or a merchant who goes for trade and then returns. There are two opinions among the scholars:
One of them is that whoever travels has the right to shorten the prayer absolutely until he returns, even if the period is long, a year, two years, or more, as long as he has not intended to reside. He only resides for a need, such as trade, seeking knowledge, an embassy, or something similar.
The second opinion, which is the view of the majority, is that if he intends to reside for more than four days, he must complete the prayer and not combine them. This is what is practiced, and it is what we issue fatwas with, because it is the more cautious and closer to the principles of the Shari'ah. So, if one resides for a period exceeding four days with the intention to do so, he must complete the prayer as four rak'ahs, whether he is a student, a merchant, an ambassador, or otherwise. He does not combine the two prayers; he has the ruling of residents. This is because the original ruling is the obligation of completion, and the original ruling for the resident is to complete. This is the original ruling.
........ This is regarding the Prophet's (peace and blessings be upon him) residence in the Farewell Pilgrimage for four days to wait for the performance of the Hajj rites, which are the fourth, fifth, sixth, and seventh days. Then he went out on the eighth day to Mina, and after that to 'Arafah. So the residence that is certain is four days. Then he went out to perform the rites, and this departure is the beginning of travel according to the majority, because by completing the Hajj rites, he traveled on the morning of the fourteenth day.
Some said: ten days. Because the Messenger (peace and blessings be upon him) resided for ten days in the Farewell Pilgrimage, which are the four days before the Hajj and the days of the Hajj, totaling ten, from the fourth to the fourteenth.
Some said: nineteen days. This was said by Ibn 'Abbas. Because the Messenger (peace and blessings be upon him) resided in Makkah for nineteen days. He said: But the stronger, closer, and more cautious opinion is: whenever he resides for more than the period of four days, he must complete the prayer and not combine them, as a precaution for the religion and in accordance with the entire Sunnah. Yes.