and others. The second is that it is permissible, which is the view preferred by al-Rāfi‘ī. As for travelling before the sun has passed its zenith, al-Shāfi‘ī has two opinions: his earlier opinion permits it, while his later opinion treats it like travelling after the sun has passed its zenith (1).
As for Mālik’s school, the author of al-Tafrī‘ (2) says: “No one should travel on Friday after the sun has passed its zenith until he has performed the Friday prayer. There is no harm in travelling before that time. The preferred course, however, is that if dawn breaks for him (3) while he is still resident, he should not travel until he has performed the Friday prayer.”
Abū Hanīfa held that travelling is permissible without restriction (4).
Al-Dāraqutnī narrated in al-Afrād (5), on the authority of Ibn ‘Umar, that the Messenger of Allah, peace and blessings be upon him, said: “Whoever departs from his place of residence on Friday, the angels pray against him that he be left unprotected on his journey.” This report is transmitted through Ibn Lahī‘a.
The Musnad of Imām Ahmad (6) contains a report from al-Hakam, on the authority of Miqsam, from Ibn ‘Abbās
(1) See al-Sharh al-Kabīr by al-Rāfi‘ī (4/610–611) and Rawdat al-Tālibīn (2/38).
(2) (1/233).
(3) Lahu (“for him”) is absent from Kāf, ‘Ayn, and the source quoted.
(4) Mīm has a marginal note here: “According to Abū Hanīfa, travelling is disliked after the sun passes its zenith, but not before. This was reported by al-Sarūjī.” See ‘Uyūn al-Masā’il by al-Samarqandī (p. 35) and al-Muhīt al-Burhānī (2/89).
(5) (3250, al-Atrāf). He said: “It is gharīb (singular) in Nāfi‘’s transmission from him; Bukayr alone transmitted it, and ‘Abd Allāh ibn Lahī‘a transmitted it from Bukayr.” The author draws on al-Sunan wa-l-Ahkām by al-Diyā’ (2/338) when citing this hadith, the following hadith, and some of the preceding hadiths and reports.
(6) Nos. 1966 and 2317. It was also transmitted by al-Tayālisī (2822), Ibn Abī Shayba (19649, 38120), ‘Abd ibn Humayd (654, 656), al-Tirmidhī (527), al-Tabarānī (11/388), and al-Bayhaqī (3/266), through several routes from al-Hajjāj ibn Artāh, from al-Hakam, from Miqsam, from Ibn ‘Abbās, with the same report. Al-Tirmidhī (1649) and Abū Ya‘lā (2506) also transmitted it through Abū Khālid al-Ahmar, from Ibn ‘Ajlān, from Abū Hāzim, from Abū Hurayra, from the Prophet, peace and blessings be upon him; and from al-Hajjāj, from al-Hakam, from Miqsam, from Ibn ‘Abbās, from the Prophet, peace and blessings be upon him.