Haritha b. Wahb al-Khuza‘i said, “God’s Messenger led us in a prayer of two rak'as in Mina when we were more numerous and more secure than we had ever been before.” (Bukhari and Muslim.)

I remarked to ‘Umar b. al-Khattab that God had said, “You may shorten the prayer,” only “if you fear those who are infidels may afflict you” (Al-Qur’an; 4:101), whereas the people were now safe. He replied that he had wondered about the same matter, so he asked God's Messenger and received the reply, “It is an act of charity which God has done to you, so accept His charity.” Muslim transmitted it.

We went out from Medina to Mecca with God’s Messenger and he prayed two rak'as at each time of prayer till we returned to Medina. On being asked whether they had stayed any length of time in Mecca, he replied that they had stayed ten days. (Bukhari and Muslim.)

Ibn ‘Abbas said the Prophet made a journey during which he had a stop of nineteen days, and he prayed two rak'as at each time of prayer. Ibn ‘Abbas said, “So when we are stopping nineteen days between here and Mecca we pray two rak'as each time, but when we stop more than that we pray four.” Bukhari transmitted it.

I accompanied Ibn ‘Umar on the road to Mecca and he led us in two rak'as at the noon prayer, then went to the place where he had alighted and sat down. Seeing some people standing he asked what they were doing, and I replied that they were engaged in glorifying God. He said, “If I had done so I would have perfected my prayer. I accompanied God's Messenger, and he prayed two rak'as and nothing more while on a journey. I also accompanied Abu Bakr, ‘Umar and ‘Uthman, and they did the same." (Bukhari and Muslim.)

Ibn ‘Abbas said that God’s Messenger used to combine the noon and the afternoon prayer while travelling, and also to combine the sunset and the evening prayer. Bukhari transmitted it.

Ibn ‘Umar said that on a journey God’s Messenger would pray on his riding beast in whatever direction it turned, making a sign with his head* in prayer during the night, but not in the obligatory prayers; and he would observe a witr on his riding beast. *To indicate the bowing and the prostration. (Bukhari and Muslim.)

‘A'isha said, “God’s Messenger has done all that; he both shortened the prayer and observed it completely.” [Baghawi] transmitted it in Sharh as-sunna.

I went on an expedition with the Prophet, and I was present with him at the Conquest. He stayed eighteen days in Mecca and prayed only two rak'as [at each time of prayer]. He said, “You who live in the town must pray four; we are travellers.” Abu Dawud transmitted it.

Ibn ‘Umar said, “When travelling I prayed along with the Prophet two rak'as at the noon prayer and two after it.” In a version he said, “I prayed with the Prophet both when resident and when travelling. When resident I prayed along with him four rak'as at the noon prayer and two after it, and when travelling two at it and two after it; two rak'as at the afternoon prayer after which he prayed no more; and both when resident and travelling alike three rak'as at the sunset prayer, in which he never prayed less whether resident or travelling, this being the witr of the daytime. After it he prayed two rak'as.” Tirmidhi transmitted it.

if the sun set before he moved off he combined the sunset and the evening prayer, but if he moved off before sunset he delayed the sunset prayer till he halted for the evening prayer and then combined them. *In 19 AH. Abu Dawud transmitted it.

Anas said that when God’s Messenger was on a journey and wished to say voluntary prayers he made his she-camel face the qibla and said, “God is most great,” then prayed in whatever direction his mount made him face. Abu Dawud transmitted it.

Jabir said, “God’s Messenger sent me on some business, and when I came to him he was praying on his riding-beast towards the east and making the prostration lower than the bowing.” Abu Dawud transmitted it.

Ibn ‘Umar said that God’s Messenger prayed two rak'as in Mina, as did Abu Bakr after his death, ‘Umar after Abu Bakr’s death, and ‘Uthman in the early part of his Caliphate, but afterwards ‘Uthman prayed four. When Ibn ‘Umar prayed with an imam he prayed four, but when he prayed alone he prayed two. (Bukhari and Muslim.)

‘A’isha said that the prayer was prescribed as consisting of two rak'as, and after God's Messenger emigrated it was prescribed as four, but prayer while travelling was left according to the original prescription. Zuhri said he asked ‘Urwa why ‘A’isha said prayers in the complete form and he replied that she interpreted the matter herself as ‘Uthman did. (Bukhari and Muslim.)

Ibn ‘Abbas said, “God has prescribed the prayer by the tongue of your Prophet as four rak'as when resident, two when travelling, and one when danger is present.” Muslim transmitted it.

He and Ibn ‘Umar said that God’s Messenger established the practice of praying two rak'as when travelling, they constituting a complete observance and not an abbreviation; and the witr while travelling is a sunna. Ibn Majah transmitted it.

Malik said he heard that Ibn ‘Abbas used to shorten the prayer on a journey equivalent to that between Mecca and at-Ta'if, or between Mecca and ‘Usfan, or between Mecca and Judda. Malik said that that was four postal stages. He transmitted it in al-Muwatta’.

Al-Bara’ said, "I accompanied God’s Messenger on eighteen journeys and I never saw him fail to pray two rak'as when the sun had passed the meridian before praying the noon prayer.” Abu Dawud and Tirmidhi transmitted it, Tirmidhi saying that this is a gharib tradition.

Nafi' said that ‘Abdallah b. ‘Umar used to see his son ‘Ubaidallah saying supererogatory prayers while on a journey, and did not express disapproval. Malik transmitted it.

Abu Huraira reported God’s Messenger as saying, “We who are last shall be first on the day of resurrection, although [others] were given the Book before us and we were given it after them. It follows that this was their day which was prescribed for them (meaning Friday), but they disagreed about it and God guided us to it. The people come after us with regard to it, the Jews observing the next day and the Christians the day following that.” (Bukhari and Muslim) In a version by Muslim he said, “We who are last shall be first on the day of resurrection, and we shall be the first to enter paradise although [others] . . .”, and he mentioned something similar up to the end. In another version by him from Abu Huraira and Hudhaifa they reported God’s Messenger as saying at the end of the tradition, “We are the last of the people in this world and shall be the first on the day of resurrection, this being decreed for us before all creatures.”

Abu Huraira reported God's Messenger as saying, “The best day on which the sun has risen is Friday; on it Adam was created, on it he was brought into paradise, on it he was expelled from it, and the last hour will take place on no day other than Friday.” Muslim transmitted it.

He reported God’s Messenger as saying, “There is a time on Friday at which no Muslim will ask God for what is good without His giving it to him.” (Bukhari and Muslim.) Muslim added that he said it is a short period. In a version by both of them he said, “There is a time on Friday at which no Muslim will stand and pray asking God for what is good without His giving him it.”

I heard my father say that he heard God’s Messenger say regarding the time on Friday, “It is between the time when the imam sits down and the end of the prayer.” Muslim transmitted it.

I went out to at-Tur and met Ka'b al-Ahbar with whom I sat, he telling me about the Torah and I telling him about God's Messenger. One of the things I told him was that God's Messenger had said, “The best day on which the sun has risen is Friday; on it Adam was created, on it he was cast down [from paradise], on it his repentance was accepted, on it he died, on it the last hour will come, on Friday every beast is on the outlook from dawn to sunrise from fear of the last hour, but not jinn and men, and it contains a time at which no Muslim will pray and ask anything from God without His giving him it." Ka'b said that was one day every year, but when I insisted that it was on every Friday Ka'b read the Torah and said that God's Messenger had spoken the truth. Abu Huraira said: I met ‘Abdallah b. Salam and told him of my meeting with Ka'b al-Ahbar and of what I had told him about Friday, telling him that Ka'b had said that was one day every year. ‘Abdallah b. Salam said that Ka'b had lied, but when I told him that Ka'b afterwards read the Torah and said that it was every Friday he said that Ka'b had spoken the truth. ‘Abdallah b. Salam then said that he knew what time it was, and when I asked him to tell me about it and not keep it to himself he replied that it was at the very end of Friday. I asked how that could be when God's Messenger had said, “No Muslim will pray in it . . . and he asked me if God’s Messenger had not said, “If anyone is seated waiting for the prayer he is engaged in the prayer until he observes it." When I replied that that was so he said that that was how it came about. Malik, Abu Dawud, Tirmidhi and Nasa’i transmitted it, and Ahmad transmitted it up to the statement that Ka'b had spoken the truth.

Anas reported God’s Messenger as saying, “Seek the time in which hope is placed on Friday from after the afternoon prayer till sunset." Tirmidhi transmitted it.

Aus b. Aus reported God’s Messenger as saying, “Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trump will be blown, and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me." He was asked how that could be when his body had decayed* and replied, "God has prohibited the earth from consuming the bodies of prophets.” *The text here gives two alternative words, both with the same meaning, the first being aramta, and the second balita, the latter being the more common. Abu Dawud, Nasa’i, Ibn Majah, Darimi and Baihaqi, in [Kitab] ad-Da‘awat al-kabir, transmitted it.

Abu Huraira reported God’s Messenger as saying, "The promised day is the day of resurrection, the day which is witnessed is the day of ‘Arafa, and the witness* is Friday on no more excellent day than which has the sun risen or set. It contains a time at which no believing worshipper will supplicate God for what is good without God answering him, or seek refuge from something without His giving him refuge from it.” * Al-Qur’an; 85:2 f. Ahmad and Tirmidhi transmitted it, the latter saying that this is a gharib tradition known only among the traditions of Musa b. ‘Ubaida who is declared to be weak.

on it God created Adam, on it God sent Adam down to the earth, on it God took Adam in death, it contains a time at which no one will ask for anything without God giving it, so long as he does not ask for anything unlawful, and on it the last hour will come. There is no angel near God’s presence, or sky, or earth, or winds, or mountains, or sea which do not fear Friday.” Ibn Majah transmitted it. Ahmad transmitted from Sa'd b. Mu'adh that one of the Ansar went to the Prophet and asked him to tell him about the good contained in Friday. He replied, "It has five distinguishing characteristics ...” and he carried on to the end of the tradition.

Abu Huraira said that when the Prophet was asked for what reason Friday got its name he replied, "Because on it the nature of your father Adam was fashioned, on it will take place the shout and the resurrection of the dead, on it the assault* will take place, and at the end of three hours in it there is a time at which anyone who makes supplication to God will be answered." * cf. Al-Qur’an, 44:16. Ahmad transmitted it.

Abud Darda’ reported God’s Messenger as saying, “Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." He said that he asked whether that applied also after his death, and he replied, “God has prohibited the earth from consuming the bodies of the prophets;" so God’s prophet is alive and given provision. Ibn Majah transmitted it.

‘Abdallah b. ‘Amr reported God's Messenger as saying, “Any Muslim who dies on Friday or on Thursday night will be protected by God from the testing in the grave." Ahmad and Tirmidhi transmitted it, the latter saying this is a gharib tradition whose isnad is not fully connected.

Ibn ‘Abbas said that a Jew who was with him when he recited, “Today I have perfected for you your religion . . ."(Al-Qur’an; 5:3) remarked, “If this verse had been revealed to us we would have made it a festival." Ibn ‘Abbas replied, “It was revealed on a day which contained two festivals, on a Friday and on the day of ‘Arafa." Tirmidhi transmitted it and said this is a hasan gharib tradition.

Anas said that when Rajab came God’s Messenger said, “O God, bless us in Rajab and Sha'ban and bring us to Ramadan.” He also quoted him as saying, “Thursday night is a very bright night and Friday is a shining day.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.

Ibn ‘Umar and Abu Huraira said they heard God’s Messenger say on the beams of his pulpit, “People must cease to neglect the Friday prayers, or God will seal up their hearts and they will be among the negligent.” Muslim transmitted it.

Abul Ja‘d ad-Dumairi reported God’s Messenger as saying, “If anyone fails to observe the prayers on three Fridays through holding it in small esteem,'God will seal up his heart.” Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah and Darimi transmitted it. Malik transmitted it from Safwan b. Sulaim, and Ahmad from Abu Qatada.

Samura b. Jundub reported God’s Messenger as saying, “If anyone omits the Friday prayer without excuse he must give a dinar in alms, or if he does not have as much, half a dinar.” Ahmad, Abu Dawud and Ibn Majah transmitted it.

‘Abdallah b. ‘Amr reported the Prophet as saying, “The Friday prayer is obligatory on him who hears the call.” Abu Dawud transmitted it.

Abu Huraira reported the Prophet as saying, “The Friday prayer is obligatory on him who can get home to his family by night.” Tirmidhi transmitted it and said this is a tradition whose isnad is weak.

a slave, a woman, a boy, or an invalid.” Abu Dawud transmitted it. In Sharh as-sunna it occurs with the same wording as in al-Masabih from a man of the B. Wa’il.

Ibn Mas'ud reported the Prophet as saying to people who stayed away from the Friday prayer, “I have thought about commanding a man to lead the people in prayer, then burning their houses over men who stayed away from the Friday prayer." Muslim transmitted it.

Ibn ‘Abbas reported the Prophet as saying, “If anyone neglects the Friday prayer except in case of necessity, he will be inscribed as a hypocrite in a book which will not be obliterated or changed.” Some versions have “three times."* *Meaning that the Prophet said these words three times. Shafi‘i transmitted it.

Jabir reported God’s Messenger as saying, “Prayer in congregation on Friday is a duty laid on those who believe in God and the last day, except for an invalid, a traveller, a woman, a boy, an insane person, or a slave. If anyone neglects it through sport or trade, God will have nothing to do with him. God is the Independent and Praiseworthy One." Daraqutni transmitted it.

Salman reported God’s Messenger as saying, “If any man bathes on Friday, purifies himself as much as he can with ablution, anoints himself with oil, or puts on a touch of perfume which he has in his house, then goes out and, without squeezing between two men, prays what is prescribed for him, then remains silent when the imam speaks, his sins between that time and the next Friday will be forgiven him.” Bukhari transmitted it.

Abu Huraira reported God's Messenger as saying, “If anyone bathes, then comes to the Friday prayer and prays what is fixed for him, then keeps silent till [the imam] finishes his sermon, then prays along with him, his sins between that time and the next Friday will be forgiven him, and three days more.” Muslim transmitted it.

He reported God’s Messenger as saying, “If anyone performs ablution, doing it well, then comes to the Friday prayer, listens and keeps silent, his sins between that time and the next Friday will be forgiven him, with three days extra; but he who touches pebbles has caused an interruption (lagha).”* * This refers to little stones which one removes while engaged in salat. While Bukhari, al-'amal fis salat, 8, gives a tradition which allows smoothing the ground once only, this tradition treats the matter as unsuitable. Regarding this tradition Lisan al-'Arab, 22:118, says that lagha means ‘he has spoken', or ‘deviated from what is right,‘ or ‘has been frustrated', adding that the first is the basic meaning. The idea is evidently that the one who makes a sound by removing small stones during the prayer has hindered someone from hearing. Cf. Qur'an, 41:26. Muslim transmitted it.

He reported God's Messenger as saying, “When Friday comes the angels stand at the door of the mosque recording the people in the order of their arrival. Those who go out in the midday heat1 are treated like him who offers a sacrificial animal, 2 next like one who offers a cow, next a sheep, next a hen, next an egg. Then when the imam comes out they fold up their sheets and listen to the mention of God." 1. The word muhajjir which is used here may mean either one who goes out in the midday heat, or one who goes early. 2. The word is badana, meaning either a she-camel or a cow which is sacrificed. Here it most probably means a she-camel, as other animals are mentioned immediately afterwards. (Bukhari and Muslim.)

He reported God's Messenger as saying, “When you tell your companion on Friday to be silent while the imam is preaching, you are guilty of idle talk." (Bukhari and Muslim.)

Jabir reported God’s Messenger as saying, “None of you must make his brother get up on Friday, then move to his place and sit in it, but should ask those present to make room." Muslim transmitted it.

Abu Sa'id and Abu Huraira reported God’s Messenger as saying, “If anyone bathes on a Friday, puts on his best clothes, applies a touch of perfume if he has any, then goes to the congregational prayer and takes care not to step over people, then prays what God has prescribed for him, then keeps silent from the time his imam comes out till he finishes his prayer, it will atone for his sins during the previous week." Abu Dawud transmitted it.