This is an extremely interesting article taken from Fiqh-us-Sunnah. What I love most about this approach is that there are no holy cows. No madhab is spared a challenge, and no Imam or scholar is beyond reproach. It takes a measured and comprehensive view of the practices of Rasulullah (SAW) and many of his companions and uses that as a basis to question many of the constraints and interpretations enforced by so many scholars.  If nothing else, this confirms that differences of opinions existed even during the time of the Prophet (SAW), and that the manner in which it was dealt with was simple and practical, and did not result in bun fights or name calling. It also shows how many times we complicate matters out of excessive piety, and I can’t help but get the feeling each time I come across these issues that there’s almost this fear on the part of many scholars or Ulama to introduce limits where there were none before because they’re afraid that the ‘layman’ may abuse the flexibility being allowed rather than because they have a legitimate reason based on the Sunnah to impose those limits. To put it somewhat differently, I’ve witnessed first hand that there is a strong tendency in many eastern and middle eastern cultures to raise and discipline children based on fear rather than wisdom or appreciation. I was also raised on this basis. Notice how many times emphasis is placed on the punishment associated with non-compliance rather than the loss of benefits and blessings. This same mentality has often filtered through the various fatawa that were issued on matters relating to the interpretation of various aspects of the Sunnah. This theme comes through clearly in this analysis of various ahadith relating to the allowances for flexibility in the practises of a traveller and their obligations for prayer. 

Prayer of a Traveller