Ibn Majah

1؎: Although this verse is present in the Noble Qur’an: «وإذا ضربتم في الأرض فليس عليكم جناح أن تقصروا من الصلاة إن خفتم أن يفتنكم الذين كفروا» to the end, that is: “When you travel in the land, there is no sin upon you to shorten the prayer, if you fear that the disbelievers may harm you,” from this verse the ruling of prayer during travel is derived. However, since there is a condition in it—if you fear the disbelievers—Umayyah bin Abdullah specified it for the prayer of fear (salat al-khawf), because the command for travel in which there is no fear is not found in the Qur’an. And the meaning of the reply of Abdullah bin Umar radi Allahu anhuma is that although the command is not explicitly in the Qur’an, the action of the Prophet sallallahu alayhi wa sallam establishes the shortening (qasr) of prayer in unrestricted travel. Therefore, following what is established by hadith is just as necessary as following what is established by the Qur’an. Both the Qur’an and the hadith have reached us through the Prophet sallallahu alayhi wa sallam, and in the Qur’an there is a clear command to follow the hadith. Whoever claims to act only upon the Qur’an and does not accept the hadith is misguided, and he has not even accepted the Qur’an, because in the Qur’an there is a clear command: «وما آتاكم الرسول فخذوه وما نهاكم عنه فانتهوا» and He said: «من يطع الرسول فقد أطاع الله». And it is not possible for anyone to act upon the Qur’an without the hadith, because the Qur’an is concise, and the hadith is its explanation. For example, in the Qur’an there is the command to establish prayer, but there is no mention of its conditions, pillars, and modalities. Similarly, the pillars of the religion such as zakat, hajj, fasting, etc., cannot be fulfilled by looking at the Qur’an alone. And the Prophet sallallahu alayhi wa sallam said: «ألا إني أوتيت القرآن ومثله معه» “Be aware! I have been given the Qur’an, and the like of it along with it,” meaning the hadith.