Narrated Aisha, Ummul Mu'minin:

The prayer was prescribed as consisting of two rak'ahs both when one was resident and when travelling. The prayer while travelling was left according to the original prescription and the prayer of one who was resident was enhanced.

The above mentioned tradition has also been narrated through a different chain of transmitters by 'Abd Allah b. Abi 'Ammar who narrated it in like manner.

Abu Dawud said: This has been transmitted by Abu 'Asim and Hammad b. Mas'adah as transmitted by Ibn Bakr.

Narrated Uqbah ibn Amir:

I heard the Messenger of Allah (ﷺ) say: Allah is pleased with a shepherd of goats who calls to prayer at the peak of a mountain, and offers prayer, Allah, the Exalted, says: Look at this servant of Mine; he calls to prayer and offers it and he fears Me. So I forgive him and admit him to paradise.

Narrated Anas ibn Malik:

When the Messenger of Allah (ﷺ) halted at a certain place (while on a journey), he would not leave that place till he offered the noon prayer. A man said to him: Even if in the middle of the day? He replied: Even if in the middle of the day.

Narrated Abdullah ibn Umar:

Ibn Umar was informed about the death of Safiyyah (the wife of the Prophet) when he was at Mecca. He proceeded till the sun set and the stars shined. He said: When the Prophet (ﷺ) was in a hurry about something while on a journey, he would combine both these prayers. He proceed till twilight had disappeared. He then combined both of them (the prayers).

Narrated Mu'adh ibn Jabal:

On the expedition to Tabuk if the sun had passed the meridian before the apostle of Allah (ﷺ) moved off, he combined the noon and the afternoon prayers; but if he moved off before the sun had passed the meridian, he delayed the noon prayer till he halted for the afternoon prayer. He acted similarly for the sunset prayer; if the sun set before he moved off, he combined the sunset and the night prayers, but if he moved off before sunset, he delayed the sunset prayer till he halted for the night prayer and then combined them.

Abu Dawud said: Hisham b. 'Urwah narrated this tradition from Husain b. 'Abd Allah, from Kuraib on the authority of Ibn 'Abbas from the Prophet (ﷺ) like the tradition narrated by Mufaddal and al-Laith.

The Messenger of Allah (ﷺ) never combined the sunset and night prayers while on a journey except once.

Abu Dawud said: This has been narrated by Ayyub from Nafi' from Ibn 'Umar as a statement of Ibn 'Umar. Ibn 'Umar was never seen combining these two prayers except on the night he was informed about the death of Safiyyah. The tradition narrated by Makhul from Nafi' indicates that he (Nafi') saw Ibn 'Umar doing so once or twice.

The Messenger of Allah (ﷺ) combined the noon and the afternoon prayers, and combined the sunset and night prayers without any danger or journey. Malik said: I think it so happened during rain.

Abu Dawud said: Hammad b. Salamah narrated it like manner from Abu al-Zubair, it has also been narrated by Qurrah b. Khalid from Abu al-Zubair. He said: It is so happened in a journey that we made to Tabuk.

Narrated Abdullah ibn Waqid:

The mu'adhdhin of Ibn Umar said: prayer (i.e. the time of prayer has come). He said: Go ahead. He then alighted before the disappearance. He then offered the night prayer. He then said: When the Messenger of Allah (ﷺ) was in a hurry about something, he would do as I did. Then he travelled and covered a distance of three days' journey on the day.

Abu Dawud said: A similar tradition has been transmitted by Ibn Jabir from Nafi' with the same chain.

This tradition has also been transmitted by Ibrahim b. Musa al-Razi, from 'Isa, on the authority of Ibn Jabir to the same effect.

Abu Dawud said: 'Abd Allah b. al-'Ala' narrated on the authority of Nafi' saying: When the twilight was about to disappear, he alighted and combined both (the prayers).

Abu Dawud said: The aforesaid tradition has also been narrated by Salih, the client of Tu'mah on the authority if Ibn 'Abbas saying: "Not during rain."

Narrated Jabir ibn Abdullah:

When the sun set at Mecca, the Messenger of Allah (ﷺ) combined the two prayers at Sarif.

Narrated Abdullah ibn Umar:

Abdullah ibn Dinar said: The sun set when I was with Abdullah ibn Umar. We proceeded, and when we saw that the evening came, we said prayer. He went on travelling until the twilight disappeared and the stars became thick. He then slighted and combined the two prayers. Then he said: I saw the Messenger of Allah (ﷺ); when he hastened his travelling, he would pray like this prayer of mine. He said: He would combine the two prayers after the passing of a part of night. AbuDawud said: This has been transmitted by Asim ibn Muhammad from his brother on the authority of Salim and this has also been narrated by Ibn AbuNajih from Isma'il ibn AbdurRahman ibn Dhuwayb saying that Ibn Umar would combine the two prayers after the disappearance of twilight.

Abu Dawud said: The narrator Mufaddal was the judge of Egypt. His supplication was accepted by Allah; he was the son of Fudalah.

Narrated Mu'adh ibn Jabal:

The Prophet (ﷺ) was engaged in the Battle of Tabuk. If he moved off before the sun had declined, he would delay the noon prayer till he would combine it with the afternoon prayer and would offer them together. If he moved off after the sun had declined, he would combine the noon and afternoon prayers, and then he proceeded; if he moved off before the evening prayer, he would delay the evening prayer; he would offer it along with the night prayer, he would delay the evening prayer; he would offer it along with the night prayer. If he moved off after the evening prayer, he would offer the night prayer earlier and offer it along with the evening prayer.

Abu Dawud said: This tradition has not been narrated by anyone except by Qutaibah.

Narrated Al-Bara' ibn Azib:

I accompanied the Messenger of Allah (ﷺ) on eighteen journeys and I never saw him fail to pray two rak'ahs when the sun had passed the meridian before offering the noon prayer.

Narrated Anas ibn Malik:

When the Messenger of Allah (ﷺ) was on a journey and wished to say voluntary prayer, he made his she-camel face the qiblah and uttered the takbir (Allah is most great), then prayed in whatever direction his mount made his face.

Narrated Jabir ibn Abdullah:

The Messenger of Allah (ﷺ) sent me on some business, and when I came to him he was praying on (the back of) his riding beast (moving) towards the east and making the prostration lower than the bowing.

Narrated Aisha, Ummul Mu'minin:

Ata' ibn AbuRabah asked Aisha: Can women offer prayer on a riding beast? She replied: They were not permitted to do so in hardship or comfort. Muhammad ibn Shu'ayb said: This (prohibition) applies to the obligatory prayers.

Narrated Imran ibn Husayn:

I went on an expedition with the Messenger of Allah (ﷺ), and I was present with him at the conquest. He stayed eighteen days in Mecca and prayed only two rak'ahs (at each time of prayer). And he said: You who live in the town must pray four; we are travellers.

Narrated Abdullah ibn Abbas:

The Messenger of Allah (ﷺ) had a stop of seventeen days in Mecca and he shortened the prayer (i.e. prayed two rak'ahs at each time of prayer). Ibn Abbas said: He who stays seventeen days should shorten the prayer; and who stays more than that should offer complete prayer.

Abu Dawud said: The other version transmitted by Ibn 'Abbas through a different chain adds: He (the Prophet) had a stop of nineteen days (in Mecca).

Narrated Abdullah ibn Abbas:

The Messenger of Allah (ﷺ) stayed fifteen days in Mecca in the year of Conquest. Shortening the prayer.

Abu Dawud said: This tradition has also been transmitted by 'Abdah b. Sulaiman, Ahmad b. Khalid al-Wahbi, and Salamah b. Fadli on the authority of Ibn Ishaq ; but they did not mention the name of Ibn 'Abbas.

Narrated Ali ibn AbuTalib ; Anas ibn Malik:

Muhammad reported from his father, Umar, on the authority of his grandfather, Ali ibn AbuTalib: When Ali travelled, he continued to travel till it became nearly dark. He then alighted and offered the sunset prayer. Then he would call for his dinner and eat it. Then he prayed the night prayer and then moved off.

He would say: This is how the Messenger of Allah (ﷺ) used to do.

Usamah ibn Zayd reported from Hafs ibn Ubaydullah, the son of Anas ibn Malik: Anas would combine them (the evening and night prayer) when the twilight disappeared.

He said: The Prophet (ﷺ) used to do so. Az-Zuhri also reported similarly on the authority of Anas from the Prophet (ﷺ).

Narrated Jabir ibn Abdullah:

The Messenger of Allah (ﷺ) stayed at Tabuk twenty days; he shortened the prayer (during his stay).

Abu Dawud said: No one narrates this tradition with continuous chain except Ma'mar.

Narrated AbuAyyash az-Zuraqi:

We accompanied the Messenger of Allah (ﷺ) at Usfan, and Khalid ibn al-Walid was the chief of unbelievers. We offered the noon prayer.

Thereupon, the unbelievers said: We suffered from negligence; we became careless. We should have attacked them while they were praying. Thereupon the verse was revealed, relating to the shortening of the prayer (in time of danger) between the noon and afternoon (prayer).

When the time of the afternoon prayer came, the Messenger of Allah (ﷺ) stood facing the qiblah, and the unbelievers were standing in front of him. The people stood in a row behind the Messenger of Allah (ﷺ) and there was another row behind this row. The Messenger of Allah (ﷺ) bowed and all of them bowed. He then prostrated and also the row near him prostrated. The other people in the second row remained standing and stood guard over them. When they performed two prostrations and stood up, those who were behind them prostrated. The people in the front row near him then stepped backward taking the place of the people in the second row and the second row took the place of the first row.

The Messenger of Allah (ﷺ) then bowed and all of them bowed together. Then he and the row near him prostrated themselves. The other people in the second row remained standing and stood guard over them. When the Messenger of Allah (ﷺ) and the row near him (i.e. the front row) were seated, the people in the second row behind them prostrated themselves. Then all of them were seated. (He (the Prophet) then uttered the salutation upon all of them. He prayed in his manner at Usfan as well as at the territory of Banu Sulaym.

Abu Dawud said: This tradition has been narrated by Ayyub and Hisham from Abu al-Zubair on the authority of Jabir to the same effect from the Prophet (ﷺ). Similarly, this has been transmitted by Dawud b. Husain from 'Ikrimah, on the authority of Ibn 'Abbas. This has also been reported by 'Abd al-Malik, from 'Ata' from Jabir in like manner. This has also been narrated by Qatadah from al-Hasan from Hittan on the authority of Abu Musa in a similar way. Similarly, this has been reported by 'Ikrimah b. Khalid from Mujahid from the Prophet (ﷺ). This has also been reported by Hisham b. 'Urwah from his father from the Prophet (ﷺ). This is the opinion of al-Thawri.

On the authority of a person who offered the prayer in time of danger along with the Messenger of Allah (ﷺ) at the battle of Dhat al-Riqa. One section of people stood in the row of prayer along with the Messenger of Allah (ﷺ) and the other section remained standing in front of the enemy. He led those who were with him in one rak'ah and remained standing (in his place) and they completed (the second rak'ah) by themselves. Then they turned away and arrayed before the enemy. Thereafter the other section came and he led them in the rak'ah which remained from his prayer. He then remained sitting (in his place) and they completed their one rak'ah by themselves. He then uttered the salutation along with them.

Malik said: I like the tradition reported by Yazid b. Ruman (i.e. the present tradition) more than (other versions) I heard.

The prayer time of danger should be offered in the following way: The imam should stand (for prayer) and a section of the people should stand along with him. The other section should stand facing the enemy. The imam should perform bowing and prostrate himself along with those who are with him. He then should stand (after prostration) and, when he stands straight, he should remain standing. They (the people) should (in the meantime) complete their remaining rak'ah (i.e. the second one). They they should utter the salutation, and turn away while the imam should remain standing. They should go before the enemy. Thereafter those who did not pray should come forward and utter the takbir (Allah is most great) behind imam. He should bow and prostrate along with them and utter the salutation. Then they should stand and completed their remaining rak'ah, and utter the salutation.

Abu Dawud said: The tradition reported by Yahya b. Sa'id from al-Qasim is similar to the one transmitted by Yazid b. Ruman except that he differed with him in salutation. The tradition reported by 'Ubaid Allah is like the one reported by Yahya b. Sa'id, saying: He (the Prophet) remained standing.

Urwah ibn az-Zubayr reported that Marwan ibn al-Hakam asked AbuHurayrah: Did you pray in time of danger with the Messenger of Allah (ﷺ)?

AbuHurayrah replied: Yes. Marwan then asked: When? AbuHurayrah said: On the occasion of the Battle of Najd. The Messenger of Allah (ﷺ) stood up to offer the afternoon prayer. One section stood with him (to pray) and the other was standing before the enemy, and their backs were towards the qiblah. The Messenger of Allah (ﷺ) uttered the takbir and all of them too uttered the takbir, i.e. those who were with him and those who were facing the enemy. Then the Messenger of Allah (ﷺ) offered one rak'ah and the section that was with him also prayed one rak'ah. He then prostrated himself and those who were with him also prostrated, while the other section was standing before the enemy.

The Messenger of Allah (ﷺ) then stood up and the section with him also stood up. They went and faced the enemy and the section that was previously facing the enemy stepped forward. They bowed and prostrated while the Messenger of Allah (ﷺ) was standing in the same position. Then they stood up and the Messenger of Allah (may peace be upon) prayed another rak'ah and all of them bowed and prostrated along with him. After that the section that was standing before the enemy came forward and they bowed and prostrated, while the Messenger of Allah (ﷺ) remained seated and also those who were with him. The salutation then followed. The Messenger of Allah (ﷺ) uttered the salutation and all of them uttered it together. The Messenger of Allah (ﷺ) prayed two rak'ahs and each of the two sections prayed one rak'ah with him (and the other by themselves).

Narrated Abu Hurairah:

We went out with the Messenger of Allah (ﷺ) to Najd. When we reached Dhat ar-Riqa at Nakhl (or in a valley with palm trees) he met a group of the tribe of Ghatafan. The narrator then reported the tradition to the same effect, but his version is other than that of Haywah. He added to the words "when he bowed along with those who were with him and prostrated" the words "when they stood up, they retraced their footsteps to the rows of their companions". He did not mention the words "their back was towards the qiblah".

Abu Dawud said: This tradition has been transmitted by 'Aishah through a different chain of narrators. She said: The Messenger of Allah (ﷺ) uttered the takbir and the section that was in the same row with him also uttered the takbir. He then bowed and they also bowed, and he prostrated and they also prostrated. Then he raised his head and they also raised (their heads). The Messenger of Allah (ﷺ) then remained seated. They prostrated alone and stood up and retraced their footsteps and stood behind them.

Then the other section came; they stood up and uttered the takbir and bowed by themselves. The Messenger of Allah (ﷺ) prostrated himself and they also prostrated with him. Then the Messenger of Allah (ﷺ) stood up and they performed the second prostration by themselves. Then both the sections stood up and prayed with the Messenger of Allah (ﷺ). He bowed and they also bowed, and then he prostrated himself and they also prostrated themselves. Then he returned and performed the second prostration and they also prostrated with him as quickly as possible, showing no slackness in quick prostration. The Messenger of Allah (ﷺ) then uttered the salutation. After that the Messenger of Allah (ﷺ) stood up. Thus everyone participated in the entire prayer.

The Messenger of Allah (ﷺ) led one section in one rak'ah of prayer and the other section was facing the enemy. Then they turned away and took the position of the other section. They (the other section) came and he (the Prophet) led them in the second rak'ah. He then uttered the salutation. Thereafter they stood up and completed the remaining rak'ah, they went away and the other section completed their remaining rak'ah.

Abu Dawud said: This tradition has been narrated by Nafi' and Khalid b. Ma'dan from Ibn 'Umar in like manner from the Prophet (ﷺ). This has also been transmitted similarly by Masruq ad Yusuf b. Mihran on the authority of Ibn 'Abbas. This has been narrated by Yunus from al-Hasan from Abu Musa something similarly, saying that Abu Musa has done so.

Narrated Abdullah ibn Mas'ud:

The Messenger of Allah (ﷺ) led us in prayer in the time of danger. They (the people) stood in two rows. One row was behind the Messenger of Allah (ﷺ) and the other faced the enemy. The Messenger of Allah (ﷺ) led them in one rak'ah,and then the other section came and took their place; they went and faced the enemy. The Prophet (ﷺ) led them in one rak'ah and uttered the salutation. They stood up and prayed the second rak'ah by themselves and uttered the salutation and went away; they took the place of the other section facing the enemy. They came back and took their place. They prayed one rak'ah by themselves and then uttered the salutation.

This tradition has been transmitted by Kushaif with a different chain of narrators and to the same effect. This version adds: The Prophet of Allah (ﷺ) uttered takbir and both rows uttered takbir together.

Abu Dawud said: This tradition has been narrated by al-Thawri to the same effect on the authority of Khusaif. 'Abd al-Rahman b. Samurah also prayed in like manner. But the section which he (the Prophet) led in one rak'ah and then uttered the salutation and went and took the place of their companions. They came and prayed one rak'ah by themselves. Then they returned to their place and they prayed (one rak'ah) by themselves.

Abu Dawud said: Muslim b. Ibrahim reported from 'Abd al-Samad b. Habib on the authority of his father that they had fought a battle at Kabul along with 'Abd al-Rahman b. Samurah. He led us in prayer in time of danger.

Narrated Hudhayfah:

Tha'labah ibn Zahdam said: We accompanied Sa'd ibn al-'As at Tabaristan. He stood and said: Which of you prayed along with the Messenger of Allah (ﷺ) in time of danger? Hudhayfah said: I then he led one section in one rak'ah and the other section in one rak'ah. They did not pray the second rak'ah by themselves.

Abu Dawud: This tradition has been transmitted by 'Ubaid Allah b. 'Abd Allah and Mujahid on the authority of Ibn 'Abbas from the Prophet (ﷺ) in like manner. This has also been narrated by 'Abd Allah b. Shaqiq from Abu Hurairah from the Prophet (ﷺ). Yazid al-Faqir and Abu Musa also narrated this tradition from Jabir from the Prophet (ﷺ). Some of the narrators said in the version narrated by Yazid al-Faqir that they completed their second rak'ah. This has also been narrated by Simak al-Hanafi on the authority of Ibn 'Umar from the Prophet (ﷺ) something similar. Zaid b. Thabit also narrated from the Prophet (ﷺ) in like manner. This version adds: The people prayed on rak'ah and the Prophet (ﷺ) prayed two rak'ahs.