Tirmidhi

Explanation:
1:
"There is no sin upon you in shortening the prayers if you fear that the disbelievers may trouble you" ().

1434. Commentary:

➊ In the above verse, apparently both travel and fear are set as conditions for shortening the prayer (qasr), so this question is valid. However, from the answer of the Prophet sallallahu alayhi wa sallam, it becomes clear that when the ruling of qasr was revealed, at that time there was indeed both travel and fear, but later the condition of fear was abrogated. The word "charity (sadaqah)" also indicates this abrogation. However, this abrogation is not mentioned in the Qur'an, but is known from the words of the Messenger of Allah sallallahu alayhi wa sallam. This matter can also be stated as follows: that for qasr, only travel was the condition, and the mention of fear was as a situational context, because at that time there was also a state of fear. Later, it was clarified that fear is not a condition for qasr, therefore "charity (sadaqah)" refers to the ruling of qasr. It has also been said that in the Noble Qur'an, the mention is of qasr due to fear, not qasr due to travel. And by qasr due to fear is meant the change in the manner of congregation according to convenience, as is detailed in the subsequent words of the verse and in the ahadith. Thus, what is meant is a change in the form (hay’ah) of the prayer. The mention of qasr due to travel is found only in the ahadith. According to some scholars, the phrase (in khiftum) — "if you fear" — is related not to qasr, but to the subsequent statement, i.e., if you fear, then at the time of prayer, divide into two groups. And before (in khiftum) is a separate sentence, i.e., when you are on a journey, there is no sin in shortening the prayer. In any case, there has been consensus from the time of the Companions radi Allahu anhum until now that fear is not a condition for qasr.

➋ By "qasr" is meant that the four-unit (rubā‘ī) prayers (i.e., Dhuhr, ‘Asr, and ‘Isha) are performed as two units (rak‘ahs). Maghrib and Fajr remain in their original form.

➌ From the word "accept," some have argued that qasr is obligatory, whereas the explicit words of the Noble Qur'an negate obligation. The Messenger of Allah sallallahu alayhi wa sallam also used the word "charity (sadaqah)" for qasr, from which obligation is not established. The correct view is that qasr is a concession (rukhsah), and Allah ta‘ala likes that His concession be accepted. On this basis, in our view, it is preferable that during travel, the prayer be shortened (qasr), but if someone does not avail himself of the concession and performs the full prayer, it is permissible, as there are authentic narrations that ‘A’ishah and ‘Uthman radi Allahu anhuma explicitly performed the complete prayer (i.e., four rak‘ahs). See: (Sahih al-Bukhari, al-Taqsir, Hadith: 1090, and Sahih Muslim, Salat al-Musafirin wa Qasriha, Hadith: 685, 694). Whereas the Hanafis consider qasr obligatory and performing four rak‘ahs prohibited, but no evidence can be presented for this.

➍ A person of lower rank and status may seek clarification of a problematic matter from someone superior to him.

Hadith Commentary:
Benefits and Issues:
From this hadith, it is understood that the original reason for shortening the prayer (qasr) was the fear of battle with the enemy. However, Allah, out of His grace upon the Ummah, made it general, so that even if there is no fear or danger of any kind during travel, one may still perform qasr. Therefore:
﴿لَيْسَ عَلَيْكُمْ جُنَاحٌ﷢﴾ (“There is no sin upon you...”) and the use of the word “charity” (sadaqah) is evidence that this is not obligatory (fard), but since it is a bounty and grace from Allah, its requirement is that a person should individually and personally perform the shortened prayer (qasr). However, if one is praying behind a resident (muqim) imam, then one should perform the full prayer.

1199. Commentary:
➊ That is, shortening the prayer (qasr) during travel—performing only two rak‘ahs—is a favor from Allah, which He has bestowed upon His servants, whether there is fear or not. Therefore, one should avail oneself of this concession; performing qasr during travel is Sunnah.
➋ Authentic hadiths are the explanation of the Noble Qur’an.

Benefits and Issues:

➊
Shortening the prayer (qasr) is a gift from Allah.
It should be accepted.

➋
This indicates that shortening the prayer (qasr) during travel is preferable.

➌
In the blessed verse, the shortening of the prayer (qasr) is conditioned upon a state of fear.
However, the hadith clarifies that this condition was according to the circumstances of that time; now, it is permissible to shorten the prayer (qasr) during travel even without fear.

➍
At the time of confronting the enemy, shortening the prayer (qasr) in the prayer of fear (salat al-khawf) is also valid.
In fact, in this state, the rulings become even more lenient compared to travel.
And the method of prayer also changes.
The details of these will come ahead in hadiths 1258 to 1260, in sha Allah ta'ala.