Eid. Nor did he lead them in Friday prayer during his travels by delivering a sermon and then praying two rak‘ahs. Rather, when traveling, he prayed two rak‘ahs on Fridays just as he did on other days. Likewise, when he led them in the noon and afternoon prayers at ‘Arafah, he prayed two rak‘ahs for each, as on other days. No one has reported that he recited aloud on Fridays while traveling, whether at ‘Arafah or elsewhere, or that he delivered a Friday sermon during his travels anywhere other than ‘Arafah.

It is thus clear that the correct position is that held by the early generations of the Muslim community and the great majority of its scholars, including the four imams and others: that a traveler does not perform Friday prayer or other prayers. Most of them also hold that he does not perform the Eid prayer. This is the view of Mālik, Abū Hanīfah, and Ahmad according to one of the two reports from him. This, too, is correct, for the Prophet—may Allah bless him and grant him peace—and his successors performed the Eid prayer only when resident, not while traveling.

The Eid prayer was performed only in one place, with the imam, who would lead the people out to the open ground and pray there. All the Muslims would pray the Eid prayer behind him, just as they prayed Friday prayer. No Muslim would perform the Eid prayer in his tribal mosque or his home, just as they did not perform Friday prayer in the tribal mosques.

Nor, during the time of the Prophet—may Allah bless him and grant him peace—and his successors, did any of them perform an Eid prayer in Mecca on the Day of Sacrifice. Rather, their Eid was at Minā after their departure from al-Mash‘ar al-Harām (the Sacred Monument). Their stoning of Jamrat al-‘Aqabah corresponded to the Eid prayer for the other inhabitants of towns: they would stone it and then slaughter their sacrifices, while the other inhabitants of