(277) As well as Ibn Mājah (346) and Aḥmad (2/241, 271, 280, 375) who all transmit it through several chains from al-Zuhrī, from Abū Salamah ibn ʿAbd al-Raḥmān, from Abū Hurayrah, traced back to the Prophet with the same wording. The additional clause is found in the versions of Muslim, al-Nasāʾī, and Aḥmad.

Aḥmad also records an alternative chain for it (2/265): via Ibn Isḥāq, from Yazīd ibn Abī Ḥabīb, from ʿArāk ibn Mālik, from him. Its narrators are reliable, but Ibn Isḥāq was a mudallis and he narrated it with the “from” formula.

Al-Khaṭīb al-Baghdādī likewise included it in his History (3/69) through a number of routes from al-Zuhrī, adding: Maʿmar said, “Al-Zuhrī remarked, ‘We therefore consider the Friday prayer to be covered by the general term prayer.’ ”

I say: This shows that everyone who quoted al-Zuhrī in this ḥadīth with the wording, “Whoever catches one rakʿah of the Friday prayer has caught the prayer,”—as al-Nasāʾī (1/210) related from Sufyān—was only narrating by meaning, because the Friday prayer is already included under the unrestricted term “prayer” in the report transmitted by the majority. All the reports from Abū Hurayrah, and from Ibn ʿUmar as well, that explicitly mention the Friday prayer have been declared defective, as I clarified in the notes on al-Ṭabarānī, no. 555.

3 – The same ruling applies to the ʿAṣr and dawn (Fajr) prayers.

The Prophet ﷺ said: “Whoever catches one rakʿah of the dawn prayer before the sun rises has caught the dawn prayer, and whoever catches one rakʿah of the ʿAṣr prayer before the sun sets has caught the ʿAṣr prayer.”

It was recorded by Mālik (1/22–23); through him by al-Bukhārī and Muslim (2/102), al-Nasāʾī (90), al-Tirmidhī (1/253), Ibn Mājah (277), al-Ṭaḥāwī (1/90), and Aḥmad (2/462)—all of them from Mālik, from Zayd ibn Aslam.