Nasai

Hadith Commentary:
The mention of the prayers of the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr, and Umar (radi Allahu anhuma) in Mina is due to the fact that these noble individuals would travel with the intention of Hajj and, while performing the rites of Hajj, would also stay in Mina.
At that time, they were in a state of travel, so they would shorten the prayers (qasr).
It was always the practice of the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr, and Umar (radi Allahu anhuma) to perform qasr in Mina.
Uthman (radi Allahu anhu) also performed qasr during the early period of his caliphate, but later, when he performed the full four rak‘ahs, Ibn Mas‘ud (radi Allahu anhu) expressed strong disapproval of this.
In other narrations, it is mentioned that Uthman (radi Allahu anhu) also presented an excuse for performing the full four rak‘ahs, which will be mentioned ahead.

Hadith Commentary:
(1)
This narration does not establish that, according to Abdullah ibn Mas'ud (radi Allahu anhu), shortening the prayer (qasr) during travel is obligatory, because if that were the case, he would not have sufficed with only reciting "Inna lillahi wa inna ilayhi raji'un."
In light of other narrations, when he was asked why he had performed four rak‘ahs with them, he replied that to differ in such a situation would be a cause of discord and corruption.
If performing the full prayer during travel were an innovation (bid‘ah), then differing from innovation would be a source of blessing.
From this, it is understood that, according to Abdullah ibn Mas'ud (radi Allahu anhu), shortening the prayer during travel is not obligatory; however, out of zeal for following the Sunnah, he certainly expressed his strong disapproval.
(Fath al-Bari: 2/729) (2)
Uthman (radi Allahu anhu) led four rak‘ahs during his stay in Mina at the time of Hajj.
The noble hadith scholars have presented several explanations for this, which we will clarify later.
In this regard, our position is that a person should benefit from the concession (rukhsah) granted by Allah, the Exalted.
Allah, the Exalted, likes that His concession be accepted.
On this basis, in our view, it is preferable that the prayer be shortened (qasr) during travel, but if someone, while availing the concession, performs the full prayer, this is permissible; doing so does not fall under the category of innovation (bid‘ah).
And Allah knows best.

Hadith Commentary:

Abdullah ibn Mas'ud (radi Allahu anhu) expressed his displeasure by saying that he wished that even two units (rak‘ahs) of his prayer would be accepted by Allah.

It is evident that on the basis of such subsidiary and ijtihadi (jurisprudential) differences, no one can be made the target of criticism.

There must have been some considerations before Uthman (radi Allahu anhu) due to which he acted in this manner; otherwise, at the beginning of his caliphate, he too used to perform the shortened prayer (qasr).

Performing qasr is, in any case, preferable, as it is the Sunnah of the Noble Messenger (sallallahu alayhi wa sallam), and his Sunnah takes precedence in every situation.

Regarding the statement of Abdullah ibn Mas'ud (radi Allahu anhu):

فَيَا لَيْتَ حَظِّي مِنْ أَرْبَعٍ رَكْعَتَانِ مُتَقَبَّلَتَانِ

Hafiz Ibn Hajar (rahimahullah) states:

“What appears is that he said this by way of entrusting his action to Allah, since he had no knowledge of the unseen as to whether Allah would accept his prayer or not. Therefore, he wished that Allah would accept two rak‘ahs out of the four that he prayed, even if He did not accept the additional ones. This also indicates that, according to him, the traveler has the choice between performing the full prayer and shortening it, and two rak‘ahs are indispensable. Despite this, he feared that perhaps nothing would be accepted from him. In summary, he said: ‘I only completed (the prayer) in following Uthman, and I wish that Allah would accept two rak‘ahs from the four I performed.’”

That is, what Abdullah ibn Mas'ud (radi Allahu anhu) said was that he entrusted his action to Allah, because he had no knowledge of the unseen as to whether Allah the Exalted would accept his prayer or not. Therefore, he wished that Allah would accept two rak‘ahs out of his four, even if He did not accept the additional rak‘ahs. This was also because, in his view, the traveler had the option to either complete the prayer or shorten it.

And without two rak‘ahs, there is no way out.

Despite this, he feared that perhaps nothing would be accepted from him. Thus, the summary of the discussion is that he completed the prayer in following Uthman (radi Allahu anhu) and said that he wished Allah the Exalted would accept even two rak‘ahs out of the four he performed.

This is the hallmark of the friends of Allah: no matter how many good deeds they perform, no matter how pious they are, they are always apprehensive as to whether their good deeds are accepted in the Divine Court or rejected.

Such friends of Allah are now as rare as the phoenix, while the majority consists of ostentatious people—those who outwardly display piety but inwardly are attached to the world.

Hadith Commentary:
(1)
In one narration, it is mentioned that when Uthman (radi Allahu anhu) began to perform the full prayer (i.e., four rak‘ahs) at Mina, someone mentioned this to Ibn Mas‘ud (radi Allahu anhu). He recited “Inna lillahi wa inna ilayhi raji‘un” and gave the aforementioned clarification.
(Sahih al-Bukhari, al-Taqsir, Hadith: 1084)
In another narration, the questioner asked him:
“Why do you perform four rak‘ahs behind him in congregation?” He replied that he did so to avoid discord and division, lest any mischief arise because of him.
Despite this, he feared that, due to it being contrary to the Sunnah, perhaps this action might never be accepted by Allah.
He said: “If only two of these four rak‘ahs are accepted from me!”
Hafiz Ibn Hajar (rahimahullah) writes:
He entrusted his action to Allah because he had no knowledge of the unseen, and thus he wished that, if only Allah would accept two of these four rak‘ahs from him, and not accept the additional two rak‘ahs.
(Fath al-Bari: 3/643)
(2)
From this, it is also understood that abandoning the following and leadership of the imam due to subsidiary (non-fundamental) differences is not wise. Thus, when it was said to Abdullah ibn Mas‘ud (radi Allahu anhu): “You criticize Uthman (radi Allahu anhu) and yet you perform four rak‘ahs behind him?” He replied that, in his view, to stay back due to such issues would be tantamount to opening the door to evil.
(Sunan Abi Dawud, al-Manasik, Hadith: 1960)
Imam Abu Dawud (rahimahullah) has mentioned several reasons regarding Uthman (radi Allahu anhu) on the basis of which he performed the full prayer at Mina during Hajj.
(Sunan Abi Dawud, al-Manasik, Hadith: 1964, 1963, 1961)
We have already discussed the details of these reasons and their answers in the book “Taqsir al-Salat.”

Hadith Commentary:

Benefits and Issues:
Since the Messenger of Allah (sallallahu alayhi wa sallam), Abu Bakr and Umar (radi Allahu anhuma) used to perform shortened prayers (qasr) in Mina, therefore Abdullah ibn Umar (radi Allahu anhuma) and Abdullah ibn Mas'ud (radi Allahu anhu) also wished that Uthman (radi Allahu anhu) would perform only two units (rak‘ahs) of prayer in Mina. However, despite this opinion and concern, they refrained from opposing Uthman (radi Allahu anhu) and causing discord and division, and they would perform the full prayer behind him, while performing the shortened prayer (qasr) when praying alone. From this, it is understood that causing discord and division is a disliked act. In order to avoid this, an opinion that is less preferred (marjuh) can be accepted. Furthermore, in the presence of the statement and action of the Prophet (sallallahu alayhi wa sallam), the statement and action of even the greatest of people is not a proof, although undue criticism and commentary upon it should not be made.