Tafsir of An-Nisa' 4:101

"Traveling throughout the land" means journeying. The minimum duration of a journey in which shortening [the prayer] is permitted, according to Abu Hanifa, is a distance of three days and their nights, traveled by camel and on foot at a moderate pace. The speed of the traveler—whether slow or fast—is not considered; if one covers the distance of three days and nights in a single day, one shortens [the prayer], but if one covers the distance of one day over three days, one does not shorten it.

According to al-Shafi‘i, the minimum duration of a journey is four burud (a distance of two days' travel).

Regarding His saying: "There is no blame upon you for shortening the prayer," the apparent meaning suggests a choice between shortening and completing [the prayer], and that completing it is better. Al-Shafi‘i held this view of optionality. It is narrated from the Prophet (ﷺ) that he completed [the prayer] while traveling.

It is recorded in the Sunan of al-Bayhaqi and al-Daraqutni, via ‘Ata’ from ‘Aisha, that she performed ‘Umrah with the Messenger of Allah (ﷺ) from Medina to Mecca. When she arrived in Mecca, she said: "O Messenger of Allah, may my father and mother be sacrificed for you! I shortened and I completed, I fasted and I broke my fast." He replied: "You did well, ‘Aisha," and he did not criticize me.

‘Uthman (may Allah be pleased with him) used to both complete and shorten [the prayer].

According to Abu Hanifa (may Allah have mercy on him), shortening [the prayer] during a journey is a firm decree (‘azima), not a mere concession (rukhsa); it is not permissible to do otherwise.

It is narrated from ‘Umar (may Allah be pleased with him): "The prayer of the traveler is two rak‘ahs, complete and not shortened, upon the tongue of your Prophet."

It is narrated from ‘Aisha (may Allah be pleased with her): "When prayer was first ordained, it was two rak‘ahs by two rak‘ahs. It was kept as such for travel, and increased for residence."

If you ask: "What do you make of His saying: 'There is no blame upon you for shortening'?" I say: They were accustomed to completing [the prayer], so it was likely that they might think there was a deficiency in shortening it. Thus, He negated the "blame" from them so that their souls might be at ease with shortening and feel secure in it.

It is recited as taqsuru (shorten) from aqsar. It appears in the Hadith: "The shortening (iqsar) of the sermon," meaning its abbreviation. Al-Zuhri recited it as tuqassiru (with a shadda).

Shortening is established by the text of the Book specifically in the state of fear, which is His saying: "If you fear that those who disbelieve may harm you." As for the state of security, it is established by the Sunnah. In the recitation of ‘Abdullah [ibn Mas‘ud], it is: "from the prayer, lest those who disbelieve harm you," without the phrase "If you fear." This is because it is a maf‘ul lahu (an object for which an action is done), meaning: "out of fear that they might harm you." The "harm" (fitna) refers to fighting and being subjected to what is disliked.