No group of the people of knowledge held that prayer should be offered before it or after it.

The meaning of one who does not perform voluntary prayers while traveling is that he accepts the concession [of shortening prayer], and whoever performs voluntary prayers has great merit in doing so. This is the view of most of the people of knowledge: they choose to perform voluntary prayers while traveling.

559 - ʿAlī ibn Ḥujr narrated to us, he said: Ḥafṣ ibn Ghiyāth narrated to us, from Ḥajjāj, from ʿAṭiyyah, from Ibn ʿUmar, who said: I prayed with the Prophet, peace and blessings be upon him, the Ẓuhr prayer while traveling as two rakʿahs, and after it two rakʿahs.¹

This is a ḥasan ḥadīth. Ibn Abī Laylā also narrated it from ʿAṭiyyah and Nāfiʿ, from Ibn ʿUmar.

560 - Muḥammad ibn ʿUbayd al-Muḥāribī narrated to us, he said: ʿAlī ibn Hāshim narrated to us, from Ibn Abī Laylā, from ʿAṭiyyah and Nāfiʿ, from Ibn ʿUmar, who said: I prayed with the Prophet, peace and blessings be upon him, both at home and while traveling:

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¹ Its chain is weak: al-Ḥajjāj — namely Ibn Arṭāh — was lax in ḥadīth, and moreover he practiced tadlīs and narrated with ʿanʿanah, and ʿAṭiyyah — namely al-ʿAwfī — was weak. It was also narrated at length, like the narration that follows, by Abū Umayyah al-Ṭarsūsī in his Musnad of ʿAbd Allāh ibn ʿUmar (1) and (3), by Aḥmad in his Musnad (5634), and by al-Baghawī in Sharḥ al-Sunnah (1035). This ḥadīth contradicts what is authentically established from Ibn ʿUmar himself: that the Prophet, peace and blessings be upon him, did not pray any of the regular supererogatory prayers while traveling, as in his earlier ḥadīth numbered 552.