silent whether they are night or day prayers, while in Friday prayers and Idd (festival) prayers, though they are day prayers, the recital in them should be made aloud because of the recital of other chapters in them besides the Fatihah. As both Asr and Zuhr are silent prayers, they should be subject to the same rule. So the Ibadhis followed the opinion of those who reject the recital of another surah apart from the Fatihah Zuhr and Asr prayers.133

ii) The second point of difference is Qunut (the imprecation against political enemies during the ritual prayers). 134 Sunni and Shiite schools acknowledge its validity. As for Ibadhis, they reject Qunut and hold that praying with the Imams who perform Qunut is futile and those prayers should be offered again.135 Amr b. Harim is reported to have said, "Jabir b. Zaid was asked about Qunut in the Fajr and Witr prayers; he said, 'It is an innovation invented by people; it was not known during the life of the Prophet, he did not perform Qunut in the Fajr prayers, nor did his 'successors (Khulafauhu) after him.'"136

ii) The third point of difference is about prayers during travel (Salat al-safar). There is a number of items on which Ibadhis differ from some or all other Sunni schools.

b) Shortening salat (Qasr) during journeys Shortening salat (Qasr) during journeys is considered by Ibadhis as Fard (obligatory); both Kufans and Hanafites adopted the same view. The Malikis held that Qasr on a journey is Sunnah. There are two more opinions on this matter; the first one is that qasr is a concession (rukhsah) but it is preferable to pray in full. The other opinion is that the shortening of prayers on journey is a matter of choice. Each of the above views is based on Traditions ascribed to the Prophet.137

b) The distance from which shortening of prayers begins to be operable Ibadhis, together with some of the Kufans and Zahiris, maintained that it is two farsakhs, a distance equal to about six miles. This opinion is based on a Tradition reported from the Prophet on the authority of Anas b. Malik. The two Companions, Ali b. Abi Talib and Abdullah b. Abbas, maintained the same opinion. As for Malik, Shafii, and the Medinese, they held that the distance should be not less than four journeys (about one day travelling). Some of the Kufans and Abu Hanifah held that it should not be less than three days, and they ascribed their opinion to Ibn Masud.138

b) The time after which the 'travelers' should perform the full prayer

The Ibadhi opinion is that the 'traveler' should pray abbreviated prayers, even if he stays forever in the place to which he has journeyed, unless he adopted it as a homeland (watan) or, according to Abu Ubaidah Muslim b. Abi Karimah, he owns a house in it. Both Malikis and Shafiis held that the 'traveler' should complete the prayer if he decided to stay for four days or more. Abu Hanifah