So was the belief of Abu Haneefa, his companions and all the people of Kufa.

So was the belief of Abu Haneefa, his companions and all the people of Kufa.[^8] Some scholars thought that both qasr and tamam (complete) prayers were optional for the traveler like the optionality of kaffara.[^9] This was the belief of some companions of ash-Shafi’iy. Some thought that qasr prayer was a certain rubric of the Prophet (s). This was the belief of Malik according to the most famous saying narrated from him.

Some thought that taqseer was a concession (granted by Allah) and offering tamam prayer would be better. Ash-Shafi’iy thought so according to his most famous sayings. So it seemed to his companions.

The Hanbalites said that qasr was permissible and was better than tamam but tamam prayer was not makrooh.[^10] Our evidence The Shia believed that qasr was wajib depending upon true prophetic traditions mentioned in the Sunni books of Hadith and upon the certain traditions of the infallible imams of Ahlul Bayt (s).

From among the traditions mentioned in the Sihah of the public (the Sunni sects) was this tradition mentioned by Muslim in his Sahih that ibn Abbas had said: “Allah obligated via your prophet’s tongue that the prayer was to be four rak’as in residence and two rak’as in travel.” This showed clearly that the traveler was ordered to offer Dhuhr, Assr and Isha’ prayers in two rak’as and that the resident was ordered to offer them in four rak’as; therefore the prayer of the traveler wouldn’t be valid unless it was two rak’as and the prayer of the resident wouldn’t be valid unless it was four rak’as because worship wouldn’t be valid unless it was performed according to the divine orders.

Muslim mentioned another tradition in his Sahih that Musa bin Salama al-Huthali said: “I asked ibn Abbas how to offer my prayer in Mecca (he was a traveler in Mecca). He said: Two rak’as; it is the Sunna of Abul-Qassim[^11] (s).” He certified that the prayer of the traveler was to be two rak’as according to he Prophet’s Sunna.

Muslim mentioned another tradition in his Sahih that az-Zuhri narrated from Orwa that Aa’isha had said: “The prayer had been legislated firstly as two rak’as and then the prayer in travel was fixed and the prayer in residence was completed (became tamam).” Az-Zuhri said: “I said to Orwa: Then why does Aa’isha offer tamam prayer in travel?