حَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا هُشَيْمٌ، عَنْ خَالِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ، قَالَ سَأَلْتُ عَائِشَةَ عَنْ صَلاَةِ، رَسُولِ اللَّهِ صلى الله عليه وسلم عَنْ تَطَوُّعِهِ فَقَالَتْ كَانَ يُصَلِّي فِي بَيْتِي قَبْلَ الظُّهْرِ أَرْبَعًا ثُمَّ يَخْرُجُ فَيُصَلِّي بِالنَّاسِ ثُمَّ يَدْخُلُ فَيُصَلِّي رَكْعَتَيْنِ وَكَانَ يُصَلِّي بِالنَّاسِ الْمَغْرِبَ ثُمَّ يَدْخُلُ فَيُصَلِّي رَكْعَتَيْنِ وَيُصَلِّي بِالنَّاسِ الْعِشَاءَ وَيَدْخُلُ بَيْتِي فَيُصَلِّي رَكْعَتَيْنِ وَكَانَ يُصَلِّي مِنَ اللَّيْلِ تِسْعَ رَكَعَاتٍ فِيهِنَّ الْوِتْرُ وَكَانَ يُصَلِّي لَيْلاً طَوِيلاً قَائِمًا وَلَيْلاً طَوِيلاً قَاعِدًا وَكَانَ إِذَا قَرَأَ وَهُوَ قَائِمٌ رَكَعَ وَسَجَدَ وَهُوَ قَائِمٌ وَإِذَا قَرَأَ قَاعِدًا رَكَعَ وَسَجَدَ وَهُوَ قَاعِدٌ وَكَانَ إِذَا طَلَعَ الْفَجْرُ صَلَّى رَكْعَتَيْنِ ‏.‏
Translation

Zuhri reported this hadith with the same chain of transmitters, except this that he made a mention of one year or two years.

Comment

The Book of Prayer - Travellers

Author: Sahih Muslim | Hadith Reference: Sahih Muslim 733 b

Textual Analysis

The narrator Zuhri transmits this hadith through the same chain of transmission (isnad) as previously mentioned, with a singular variation concerning the duration mentioned - either one year or two years.

Scholarly Commentary

This variation in temporal specification demonstrates the principle of riwayah bi'l-ma'na (transmission by meaning) wherein narrators may differ in recalling exact numerical details while preserving the essential legal ruling. The scholars of hadith consider such minor variations in numbers as mutually complementary rather than contradictory.

Imam Nawawi explains that such differences in numerical reports do not affect the legal validity, as the primary purpose is to establish the permissibility of shortening prayers during travel, regardless of whether the journey lasts one or two years. The underlying wisdom recognizes that the ruling applies to extended absence from one's permanent residence.

Legal Implications

The Hanafi school generally considers the traveler's concession applicable for up to fifteen days, while the Shafi'i and Hanbali schools extend it for longer journeys. This hadith supports the position that the traveler's status and its accompanying concessions remain in effect for extended periods away from home, whether one or two years.

The variation in duration highlights the flexibility in Islamic jurisprudence, where the essence of traveling status takes precedence over rigid time limitations, accommodating various circumstances faced by Muslims throughout history.