return to Mecca and does not reside therein until he departs, he shall pray two rak'ahs at Arafat; because when he left Mecca, he initiated the travel [to his town, not on the basis that Arafat is his travel destination, like someone who initiated a journey] (21), so he is in a state of travel from the moment he left Mecca. If a man were a resident in Baghdad and intended to leave for Kufa, but a need arose for him in Al-Nahrawan (22), then he returned and passed through Baghdad while going to Kufa, he should pray two rak'ahs if he is passing through Baghdad as a traveler, not intending to reside therein. If the one who went out to Arafat intended to reside in Mecca when he returned, he does not shorten his prayer at Arafat; for this reason, the people of Mecca do not shorten their prayers. If a man prays behind (23) a Meccan who is shortening the prayer at Arafat to two rak'ahs, then he stands (24) after the Imam's prayer and adds two more rak'ahs to it, his prayer is valid (25); because the Meccan shortens [the prayer] based on an interpretation (ta'wil), so the prayer of the one who follows him is valid.

Section: If a traveler sets out, then remembers a need and returns to it, he is permitted to shorten his prayer during his return, unless he intended to reside for a period that would interrupt the shortening [of the prayer] upon returning, or if his family or property were in the town to which he returned, for the reasons we mentioned. This is what was narrated from Ahmad. His statement in the other narration, "He completes [the prayer], unless he is merely passing through," implies that if he intends to fulfill his need and return without residing, he may shorten the prayer. Al-Shafi'i holds the view that he is permitted to shorten, as long as he does not intend, during his return, to reside in the town for four [days]. He said: "And if [he were to complete, it would be] (26) more beloved to me." Malik said: "He completes [the prayer] until