He said: 'Not until we enter it.' And because he is a traveler, shortening the prayer is permitted for him, just as it would be if he were further away.

Section: If he leaves the city and is among the walls of its orchards, it is permissible for him to shorten the prayer because he has left the houses behind him. If there is wasteland or ruins around the city that have collapsed and become open space, it is likewise permitted for him to shorten the prayer in it. If its walls are still standing, it is the same; this was stated by al-Amidi. Al-Qadi said: 'It is not permitted.' This is the view of the Shafi'i school, because habitation is possible in it, so it is similar to the inhabited area. Our evidence is that they are not intended for habitation, so they are similar to the walls of orchards. If there is a river in the middle of the city and he crosses it, he may not shorten the prayer because he has not left the city and has not separated from the buildings, so it is similar to an open square or a field in the center of the city. If the city has districts, each district separate from the others—like Baghdad—whenever he leaves his district, it is permitted for him to shorten the prayer once he has parted from his district. If some are connected to others, he does not shorten the prayer until he leaves all of them. If there are two nearby villages and the construction of one is connected to the other, they are like one; if they are not connected, then each village has its own ruling.

[Section: If a Bedouin is in a tent-settlement, he does not shorten the prayer until he leaves his settlement. If there are multiple settlements, each settlement has its own ruling], like villages. If his house is isolated, then [he does not shorten the prayer] until he leaves his dwelling and his camp, placing it behind him, like a city-dweller.

268 - Issue; He said: (If his travel is obligatory or permissible). The entirety of this is that the concessions specific to travel—such as shortening [the prayer], joining [prayers], breaking the fast, wiping over the socks for three [days], and praying voluntary prayers on a riding beast—are permissible during obligatory, recommended, and permissible travel, such as trade travel and the like. This is the opinion of most scholars. It is narrated from 'Ali, Ibn 'Abbas, and Ibn 'Umar. Al-Awza'i, al-Shafi'i, Ishaq, the people of Medina, and the Hanafis (As-hab al-Ra'y) held this view. From Ibn Mas'ud: He does not shorten the prayer except for Hajj or Jihad, because an obligation is not abandoned except for an obligation. From 'Ata' is the same as the group's view. Also from him: He does not shorten the prayer except in a path [of the paths] of righteousness, because the Prophet, may Allah bless him and grant him peace, only shortened the prayer during an obligatory or recommended journey. Our evidence is the saying of Allah the Exalted: 'And when you travel throughout the land, there is no blame upon you for shortening the prayer,' and His saying: 'But if you are ill or on a journey.' 'A'ishah said: 'When the prayer was first prescribed, it was two rak'ahs; therefore, the prayer of travel was maintained [as two], and the prayer of residence was completed [to four].' [The hadith is] agreed upon. From Ibn 'Abbas, may Allah be pleased with them both, he said: 'Allah prescribed the prayer through the tongue of your Prophet: four [rak'ahs] in residence, two in travel, and one in fear.' Reported by Muslim. 'Umar, may Allah be pleased with him, said: 'The prayer of travel is two rak'ahs.'