Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: When the Prophet Muhammad (peace and blessings be upon him) intended to combine two prayers during a journey, he would delay the Zuhr prayer until the beginning time of Asr entered, then he would perform both prayers together.

Imam Ja'far al-Sadiq narrates from his father (Imam Muhammad al-Baqir): We used to visit Sayyiduna Jabir bin Abdullah (may Allah be pleased with them both), and he related that (on the occasion of the Farewell Pilgrimage) a tent made of hair was set up by the order of the Prophet Muhammad (peace be upon him); it was set up for him at Namirah. The Prophet Muhammad (peace be upon him) set out. The Quraysh had no doubt that he would stop near the Sacred Area, just as the Quraysh used to do in the days of ignorance, but the Prophet Muhammad (peace be upon him) moved ahead from there and came to Arafah. There he saw that a tent had been set up for him in the valley of Namirah. There the Prophet Muhammad (peace be upon him) stayed until, when the sun had declined, by his order, his she-camel Qaswa was saddled. He came to the lower part of the valley. He addressed the people. He said: "Your lives and your wealth are sacred to each other just as this day, this month, and this city are sacred. Beware! Everything from the days of ignorance is placed under my two feet, and every blood feud from the days of ignorance is forgiven. The first blood I forgive is that of the son of Rabi'ah bin Harith, who was a suckling child in the tribe of Hudhayl and was killed by them. Fear Allah regarding women, for you have taken them in Allah's trust, and their private parts have been made lawful to you by the word of Allah. You have a right over them that they do not allow anyone you dislike to come upon your bedding; if they do so, then you may strike them without severity. And they have a right over you that you provide for them with food and clothing in a fitting manner. I am leaving among you something that if you hold fast to it, you will never go astray after it: the Book of Allah. When you are asked about me, what will you say?" The people said: "We bear witness that you have conveyed (the message), fulfilled (the duty of Prophethood), and given good counsel." Then the Prophet Muhammad (peace be upon him) raised his forefinger towards the sky and then pointed it towards the people and said: "O Allah! Bear witness." He said this three times. Then the call to prayer was given, the Iqamah was said, and the Prophet Muhammad (peace be upon him) led the Zuhr prayer. Then the Iqamah was said, and he led the Asr prayer. He did not perform any (supererogatory) prayer between the two. (Imam Ibn Hibban, may Allah have mercy on him, says:) When it is permissible to perform the Asr prayer before its specific time and the one who does so does not deserve to be declared a disbeliever, then the one who delays the prayer and performs it after its time has passed is even more deserving not to be declared a disbeliever.

Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) set out for the Battle of Tabuk. When he would depart before the sun had declined, he would delay the Zuhr prayer until he combined it with the Asr prayer, and he would perform both prayers together. And when he would depart after the sun had declined, he would perform the Zuhr and Asr prayers together and then set out. When he would depart before Maghrib, he would delay the Maghrib prayer until he performed it along with the Isha prayer. And when he would depart after Maghrib, he would perform the Isha prayer early and combine it with the Maghrib prayer.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates: Once, we camped at night with the Prophet Muhammad (peace and blessings be upon him). We could not wake up until the sun had awakened us. Then the Prophet Muhammad (peace and blessings be upon him) said: Each of you should take hold of his mount and move a little away from this camping place. Then the Prophet Muhammad (peace and blessings be upon him) asked for water, performed ablution, and then offered two units of prayer. Then the prayer was established. (Imam Ibn Hibban, may Allah have mercy on him, says:) The time that the Prophet Muhammad (peace and blessings be upon him) set for the prayer, and his delaying the prayer until he left that valley, is a correct proof that a person who delays the prayer so much that its time passes does not become a disbeliever. Because if it were so, the Prophet Muhammad (peace and blessings be upon him) would have instructed them to offer the prayer at the time when they woke up from sleep, and he would not have instructed them to move away from the place where they had slept, and the obligation for them would have been at the time when its time was still valid for them.

Sayyiduna Abu Qatadah (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) said: "There is no negligence in sleep; negligence is for the one who does not perform the prayer until the time for the next prayer arrives." (Imam Ibn Hibban, may Allah have mercy on him, says:) The Prophet Muhammad (peace and blessings be upon him) used the word 'negligence' here for the person who does not perform the prayer until the time for the next prayer comes, so this is a clear statement that such a person will not be a disbeliever, because if that were the case, the Prophet (peace and blessings be upon him) would not have used the word 'delay' or 'negligence' for this act instead of the word 'disbelief'.

Sayyiduna Imran bin Husain (may Allah be pleased with him) narrates: We were traveling with the Prophet (peace and blessings be upon him). When the last part of the night came, we camped. We fell asleep and the heat of the sun woke us up. Everyone, frightened, got up to perform ablution. The Prophet (peace and blessings be upon him) instructed the people, so they performed ablution. Then he ordered Sayyiduna Bilal (may Allah be pleased with him), and he gave the call to prayer (adhan). Then those people performed the two rak‘ahs of Fajr. Then the Prophet (peace and blessings be upon him) ordered Sayyiduna Bilal (may Allah be pleased with him), and he gave the iqamah, so the Prophet (peace and blessings be upon him) led the Fajr prayer. The people said: O Messenger of Allah! We have been negligent. Should we not repeat this prayer at its time tomorrow? The Prophet (peace and blessings be upon him) said: Your Lord forbids you from usury, so will He Himself accept it from you? Negligence occurs while awake.

Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) narrates: (On the occasion of the Battle of Ahzab, when the enemy) armies retreated, the Noble Prophet (peace and blessings be upon him) gave a loud command: Beware! No one should perform the Zuhr prayer before reaching the area of Banu Qurayzah. Some people were delayed in reaching, and they feared missing the time for prayer, so they performed the prayer. Other people said: We will perform the prayer exactly as the Noble Prophet (peace and blessings be upon him) has commanded us, even if the time for prayer passes. (The narrator states) The Noble Prophet (peace and blessings be upon him) did not express displeasure towards either of the two groups. (Imam Ibn Hibban, may Allah have mercy on him, says:) (If a person delays the prayer so much that the time for the next prayer begins, and if as a result of this, disbelief would necessarily apply to him, then the Noble Prophet (peace and blessings be upon him) would not teach his Ummah something which, by doing so, would make them disbelievers. So the Noble Prophet (peace and blessings be upon him) would have expressed severe disapproval towards the person who committed this. His not expressing severe disapproval indicates that such a person does not become a disbeliever in a way that resembles apostasy.)

Sayyiduna Buraidah (may Allah be pleased with him) narrates that the Noble Prophet (peace and blessings be upon him) said: On cloudy (i.e., overcast) days, perform the prayer early, for whoever abandons the prayer has committed disbelief. (Imam Ibn Hibban, may Allah have mercy on him, says:) Here, the Noble Prophet (peace and blessings be upon him) has applied the term disbelief to the one who abandons the prayer because abandoning the prayer is the initial stage of disbelief. When a person abandons the prayer and makes it a habit, he sets out on the path of abandoning other obligations, and when he becomes accustomed to abandoning the obligations, this leads him towards denial. Thus, the Noble Prophet (peace and blessings be upon him) has used the final name, which is the last part among the branches of disbelief, for the beginning, which is its first branch, and that is abandoning the prayer.

Sayyiduna Abu Hurairah, may Allah be pleased with him, narrates this statement of the Prophet Muhammad, peace and blessings be upon him: "Arguing about the Qur'an is disbelief." (Imam Ibn Hibban, may Allah have mercy on him, says:) When a person starts arguing about the Qur'an, this leads him to such a state that, if Allah does not protect him, he becomes afflicted with doubts regarding the ambiguous verses, and when he becomes doubtful about a part of the Qur'an, this leads to denial. Therefore, the Prophet Muhammad, peace and blessings be upon him, applied the term disbelief—which in reality is denial—at the very beginning of its cause, and that is arguing (about the Qur'an).

Sayyiduna Abu Hurairah (may Allah be pleased with him) was present in the house of Sayyidah Umm Darda (may Allah be pleased with her). She narrated that the Noble Prophet (peace and blessings of Allah be upon him) said: "Three things are equivalent to disbelief in Allah: tearing the collar (of one's garment) while lamenting, wailing, and casting aspersions on someone's lineage."