Why aren't travellers mentioned in the hadeeth, “Jumu’ah prayer is an obligatory duty for every Muslim except four”?

''Friday Prayers'' :-:->
In a hadeeth of the Messenger (blessings and peace of Allah be upon
him) it says: "Jumu'ah prayer is an obligatory duty for every Muslim
except four." Why is it that travellers not included among those for
whom Jumu'ah prayer is waived in this hadeeth?.
Praise be to Allaah.
The hadeeth referred to inthe question was narratedfrom Taariq ibn
Shihaab (may Allah be pleased with him), that the Prophet (blessings
and peace of Allah be upon him) said: "Jumu'ah prayer is an obligatory
duty for every Muslim, to be offered in congregation, except four:a
slave who is owned, or woman, or a child, or one who is sick."
Narrated by Abu Dawood (1067). Al-Nawawi said in al-Majmoo' (4/483):
Its isnaad is saheeh according to the conditions of the two shaykhs
(al-Bukhaari and Muslim). Ibn Rajab said in Fath al-Baari (5/327): Its
isnaad is saheeh. Ibn Katheer said in Irshaad al-Faqeeh (1/190): Its
isnaad is jayyid. It was classed as saheeh by al-Albaani in Saheeh
al-Jaami' (3111).
It was narrated from Ibn 'Umar (may Allah be pleased with him) that
the Prophet (blessings and peace of Allah be upon him) said: "The
traveller is not obliged to pray Jumu'ah." Al-Haafiz said in Buloogh
al-Maraam: Its isnaad is da'eef.
The exception of the traveller is also mentioned in a number
ofhadeeths, including the hadeeth of Abu Hurayrah, according to which
the Prophet (blessings and peace of Allah be upon him), who said:
"There arefive for whom Jumu'ah is not obligatory: the woman, the
traveller, the slave, the child and the people of the wilderness."It
says in Majma' al-Zawaa'id: It was narrated by al-Tabaraani in
al-Awsat and its isnaad includes Ibraaheem ibn Hammaad, who was
classed as da'eef (weak) by al-Daaraqutni. Shaykh al-Albaani (may
Allah have mercy on him) said: (He is) da'eef jiddan (very weak).
It is no secret that the shar'i rulings should be derived from all of
the hadeeths that were narrated concerning this specific subject, and
they should not be derived from only one hadeeth whilst ignoring the
rest ofthe hadeeths.
The Prophet (blessings and peace of Allah be upon him) mentioned a
number, as we see in the hadeeth being asked about here, and
mentioning a number does not necessarily meanthat it is limited to
this number. The aim may have been to make it easier to remember this
hadeeth for those who heard it. A similar example is the words of the
Prophet (blessings and peace of Allah be upon him): "There are seven
whom Allah will shade with His shade on the Day when there will be no
shade but His…" By compiling all the hadeeths which speak of this
great matter ("Allah will shade them with His shade") it becomes clear
that there are more than 20 such categories, not only seven.
Al-San'aani said in Subul al-Salaam:
We can see from the hadeeths that Jumu'ah is not obligatory for six
people: children, as there is consensus that Jumu'ah is not obligatory
for them;slaves, as there is consensus on this matter except for
Dawood; women, and there is consensus that it is not obligatory for
them; sick people; travellers, who are not obliged to attend it; and
the sixth category, which is the people of thewilderness. End quote.
And Allah knows best.

4a] Is it prescribed to do ghusl on Fridays for women?

''Friday Prayers'' :-:->
4a]
and because the aim is cleanliness, and they are all the same
withregard to that. It is not Sunnah for the one who does not intend
to attend,even if he is one of those who should attend Jumu'ah,
because of the meaning of the hadeeth and because the reason is no
longer present; and because of the hadeeth ofIbn 'Umar, according to
which the Prophet (blessings and peace of Allah be upon him) said:
"Whoever comes to Jumu'ah, man or woman, let him do ghusl, and whoever
does not come to it, man or woman, doesnot have to do ghusl." Narrated
by al-Bayhaqi with this wording and with a saheeh isnaad. End quote.
And Allah knows best.

4] Is it prescribed to do ghusl on Fridays for women?

''Friday Prayers'' :-:->
4]
Is doing ghusl on Fridays is obligatory for women too?.
Praise be to Allaah.
Firstly:
Doing ghusl on Fridays is mustahabb, not obligatory, according to the
majority of fuqaha', although some of them were of the view that it is
obligatory.
Secondly:
This ghusl is prescribed for those who come to Jumu'ah prayers,
whether men or women, although it is men who are addressed in the
verse which tells them to attend the prayer, as Allaah says
(interpretationof the meaning):
"O you who believe (Muslims)! When the call is proclaimed for the
Salaah (prayer) on Friday (Jumu'ah prayer), come tothe remembrance of
Allaah [Jumu'ah religious talk (Khutbah) and Salaah (prayer)] and
leave off business (and every other thing). That is better for you if
you did but know!"
[al-Jumu'ah 62:9].
But if a woman attends Jumu'ah prayer, it is prescribed for her to do
ghusl for it and observe its etiquette.
Ibn Hibbaan wrote a chapter in his Saheeh entitled: It is mustahabb
for women to do ghusl forJumu'ah if they want to attend it. Then he
quoted the hadeeth of 'Uthmaan ibn Waaqid al-'Umari from Naafi' from
Ibn 'Umar, who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "Whoever comes to Jumu'ah, man or woman, let
him do ghusl."
The authenticity of the hadeeth is agreed upon, apart from the
additional words "man or woman". This additional material was narrated
by Ibn Khuzaymah, Ibn Hibbaan, and al-Bayhaqi in al-Sunan, and that
there was a difference of opinion as to whether it issaheeh or not.
It was classed as saheeh by al-Nawawi (may Allah have mercy on him) in
al-Majmoo' (4/405) and Ibn Mulaqqin in al-Badr al-Muneer (4/649).
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said in al-Fath
(2/358): According to the report of 'Uthmaan ibn Waaqid from Naafi',
which is narrated by Abu 'Awaanah, Ibn Khuzaymahand Ibn Hibbaan in
their Saheehs with the wording, "Whoever comes to Jumu'ah, man
orwoman, let him do ghusl, and whoever does not come to it does not
have to do ghusl," its men are thiqaat (trustworthy). But al-Bazzaar
said: I am afraid that there is some wahm (weakness of memory) in
'Uthmaan ibn 'Aaqid.
What al-Bazzaar was afraid of, namely wahm (weak memory) of 'Uthmaan
ibn Waaqid, was stated with certainty by Abu Dawood, the author of
al-Sunan, may Allah have mercy on him.
Abu 'Ubayd al-Aajurri said:I asked Abu Dawood about him and he said:
Heis da'eef (weak). I said to Abu Dawood: 'Abbaas ibn Muhammad
narrated from Yahya ibn Ma'een that he is trustworthy. He said: He is
da'eef (weak). He narrated that the Prophet (blessings and peace of
Allah be upon him) said: "Whoever comes to Jumu'ah, man orwoman, let
him do ghusl.", but we do not know of anyone who saysthis apart from
him.
End quote from Tahdheebal-Kamaal, 19/505
Al-Albaani (may Allah have mercy on him) stated definitively that this
additional material is odd and he classed it as weak, as it says in
al-Silsilah al-Da'eefah (8/430).
What may support the view that women should do ghusl for Jumu'ah is
the reports narrated by Ibn Abi Shaybah in his Musannaf from 'Ubaydah
bint Naa'il who said: I heard Ibn 'Umar and the daughter of Sa'd ibn
Abi Waqqaas say: Whoever among you (women) comes to Jumu'ah, let her
do ghusl. Something similar was narrated fromTawoos, and it was
narrated from Shaqeeq that he used to tell his family, both men and
women, to do ghusl on Fridays. See al-Musannaf (2/9).
Doing ghusl for Jumu'ah makes sense, because it is cleanliness and
puts a stop to unpleasant odoursthat annoy other people present. Hence
women are asked to do that if they want to attend.
Al-Haafiz said in al-Fath: al-Zayn ibn al-Muneer said: And it was
narrated from Maalik that whoeverattends Jumu'ah apart from men, if
their attendance is to seek virtue, it is prescribed for them to do
ghusl and observe all the etiquettes of Jumu'ah, but if they attend on
the spur of the moment, then no.
End quote from al-Fath al-Baari.
Al-Nawawi (may Allah have mercy on him) said in al-Majmoo' (4/405):
Doing ghusl on Friday is Sunnah, not obligatory in the sense that not
doing it is a sin, and there is no difference of opinion among us
concerning that. With regard to the one for whom it is Sunnah, there
are four views, but the correct view that is supported by the text and
regard by theauthor and the majority as the correct view is the
following: It is Sunnah for everyone who wants to attend Jumu'ah, man,
woman, child, traveller, slave and others, because of the apparent
meaning of the hadeeth of Ibn 'Umar, and because the aim is
cleanliness, and they are all the same withregard to that.
:->

Praying Jumu‘ah in the neighbourhood mosqueis better unless there is some purpose to be served by going to a more distant mosque

''Friday Prayers'' :-:->
We live in a western country, and many of the brothers in the mosque
dislike the imam, because his khutbahs are too long and he reviles the
people. Should we pray behind him or go to the Turkish mosque? There
is no thirdmosque, only these two. Please advise us, may Allah reward
you.
Praise be to Allaah.
If the imam reviles the people and causes difficulties for them by
making his khutbah too long, then there is nothing wrong with
thempraying Jumu'ah in the other mosque. Rather there is nothing wrong
in the first place with a person praying in whichever of the two
mosques he wants, but it is better if he prays in his neighbourhood
mosque, unless there are things in the Turkish mosque that are
contrary to sharee'ah, that you have not mentioned, which made you
feel reluctant to move to it. In that case you should tell us about
that.
You should advise the imam and call upon him to make the khutbah
shorter and pay attention to the congregation's situation.
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: Is it
permissible for a worshipper on Friday to leave the mosque that is in
his own locality and go to another mosque that isfurther away, because
thekhateeb there is more knowledgeable and speaks well.
He replied: It is better for the people of a neighbourhood to pray in
their own mosque, so thatthey can get to know one another and create
friendships among themselves, and thus encourage one another. But if a
person goes to another mosque for religious benefits, such as
acquiring knowledge or listening to a khutbah that will have more of
an impact on him and help him gain more knowledge, there is nothing
wrong with that. The Sahaabah (may Allah be pleased with them) used to
pray with the Messenger of Allah (blessings and peace of Allah be upon
him) in his mosque, because of the virtue of the imam and the virtue
of the mosque, then they would go and pray in their local mosques, as
Mu'aadh (may Allah be pleased with him) used to do at the time of the
Prophet (blessings and peace of Allah be upon him). The Prophet
(blessings and peace of Allah be upon him) knew about that butdid not
rebuke him.

And Allah knows best.