Abu Dawud

Combining Prayers Without Any Excuse
The Messenger of Allah sallallahu alayhi wa sallam combined prayers even without any excuse.

It is narrated from Ibn Abbas radi Allahu anhuma that «جمع رسول الله بين الظهر والعصر وبين المغرب والعشاء بالمدينة من غير خوف ولا مطر» and in another narration «من غير خوف ولا سفر» “The Messenger of Allah sallallahu alayhi wa sallam combined Dhuhr and Asr, and Maghrib and Isha in Madinah without any fear or rain.” And in another narration it is stated: “He combined them without any fear or travel.”

[مؤطا 144/1، كتاب قصر الصلاة فى السفر: باب الجمع بين الصلاتين فى الحضر والسفر، مسلم 705، أبو ا داود 1210، نسائي 602، 601، ابن خزيمة 971، أحمد 283/1]

It should be remembered here that there are two forms of combining prayers:

➊ To perform one prayer in the time of another in such a way that only the time of one prayer has entered, not the other—for example, performing Asr with Dhuhr at its initial time. This type of combining is only permissible for the traveler.

➋ To delay the first prayer until its last time and to perform the second prayer early in its time, so that apparently both prayers are performed together, but in reality, each is performed in its own time. This is called “apparent combining” (jam‘ suri), and the narration in which combining prayers without any excuse is mentioned refers to this type of combining. As narrated from Ibn Abbas radi Allahu anhuma that «اصليت مع النبى الظهر والعصر جميعا والمغرب والعشاء جميعا أخر الظهر وعجل العصر...... وأخر المغرب عجل العشاء» “I performed Dhuhr and Asr together with the Messenger of Allah sallallahu alayhi wa sallam, and Maghrib and Isha together (in such a way that he delayed Dhuhr and performed Asr early, and delayed Maghrib and performed Isha early).”

[مسلم 1152، كتاب صلاة المسافرين وقصرها: باب الجمع بين الصلاتين فى الحضر]

(Shawkani rahimahullah) holds this view. [نيل الأوطار 227/2]

(Abd al-Rahman Mubarakpuri rahimahullah) gives preference to this. [تحفة الأحوذى 585/1]

During rain and in a state of illness, some scholars have permitted combining prayers (like the traveler), such as Imam Ahmad rahimahullah, Imam Shafi‘i rahimahullah, and Imam Ishaq rahimahullah and others. However, according to the well-known opinion of Imam Shafi‘i, it is reported that combining prayers for the sick is prohibited.

[تحفة الأحوذى 587/1، فتح البارى 231/2]

(Preferred Opinion) During rain or illness, it is not correct to combine prayers (like the traveler, i.e., in one time), because if this were permissible, the Prophet sallallahu alayhi wa sallam would have combined prayers in a state of illness and would have instructed other sick Companions to do so, whereas nothing of this sort is reported. However, the permissibility of apparent combining (performing each prayer in its own time) remains in any case. [السيل الحرار 193/1]

(Hanafis) Do not permit combining prayers even during travel. Their evidence is a weak narration, which is not acceptable as proof.

[فيض القدير 113/6، ضعيف ترمذي 28، الضعيفة 4581، ضعيف الجامع 5546]

. . . For the original article, see . . .
Fiqh al-Hadith by Imran Ayyub Lahori, Volume 1, p. 317

591. Commentary: The meaning of this narration is the same as the previous narration, that is, apparently this was a case of combining the prayers by delaying (jama‘ ta’khir). This should be done occasionally, especially when there is a genuine engagement, just as it is established from the Prophet (sallallahu alayhi wa sallam) only once.

602. Commentary: See Sunan an-Nasa'i, benefits of hadith: 590

Hadith Commentary:
Vocabulary of the Hadith:
Lā umma laka:
You have no mother, or you do not know your mother.
This phrase is used at the time of refutation and condemnation of someone, meaning that your action is regrettable.

Benefits and Issues:
The Hanafis present as evidence for the impermissibility of performing one prayer during the time of another the blessed verse:
﴿إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا﴾ ()
(An-Nisa: 103)
“That prayer has been enjoined upon the believers at fixed times.”

The answer to this is that the only valid meaning of this verse is that which has been explained by its interpreter and clarifier—the one upon whom the Qur’an was revealed and who is the teacher of the Qur’an (sallallahu alayhi wa sallam).

Furthermore, this blessed verse pertains to normal circumstances.

Therefore, before this portion of the verse, these words appear:
﴿فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلاةَ﴾
“When you are secure and at ease, then establish the prayer.”

Moreover, performing two prayers at the time of one prayer in Muzdalifah and Arafat is also permissible according to the Hanafis themselves—does this not contradict the verse?

Written by: Ghulam Mustafa Zaheer Amaanpuri

Question: What is the ruling on combining two prayers during rain?

Answer: It is permissible to combine two prayers during rain, as follows:

◈ Imam al-A’immah, Ibn Khuzaymah rahimahullah says:

«ولم يختلف علماء الحجاز ان الجمع بين الصلاتين فى المطر جائز.»

“The scholars of Hijaz are unanimous that it is permissible to combine two prayers during rain.” [صحيح ابن خزيمة 85/2]

◈ Sa‘id bin Jubayr, the Tabi‘i, rahimahullah, relates that the Companion of the Messenger, Sayyiduna Abdullah bin Abbas radi Allahu anhuma, stated:

«جمع رسول الله صلى الله عليه وسلم بين الظهر والعصر، والمغرب والعشاء بالمدينة، فى غير خوف، ولا مطر (وفي لفظ : ولا سفر)، قلت لابن عباس : لم فعل ذلك ؟ قال : كي لا يخرج أمته .»

“The Messenger of Allah sallallahu alayhi wa sallam combined Dhuhr and ‘Asr, and Maghrib and ‘Isha in Madinah without any fear or rain (in one narration: without any fear or travel). (Sa‘id bin Jubayr says:) I asked Sayyiduna Ibn Abbas radi Allahu anhuma, ‘Why did the Messenger of Allah sallallahu alayhi wa sallam do this?’ He replied: ‘So that he would not cause hardship for his ummah.’” [صحيح مسلم : 54/705، 50]

Sayyiduna Ibn Abbas radi Allahu anhuma himself narrates:

«صليت مع رسول الله صلى الله عليه وسلم بالمدينة ثمانيا جميعا، وسبعا جميعا، الظهر والعصر، والمغرب والعشاء .»

“I performed eight rak‘ahs of Dhuhr and ‘Asr, and seven rak‘ahs of Maghrib and ‘Isha combined, behind the Messenger of Allah sallallahu alayhi wa sallam in Madinah.” [صحيح البخاري : 543، 1174، صحيح مسلم : 55/705]

◈ Shaykh al-Islam, Ibn Taymiyyah rahimahullah (661-728H) says:

«والجمع الذى ذكره ابن عباس لم يكن بهذا ولا بهذا، وبهذا استدل أحمد به على الجمع لهذه الأمور بطريق الأولى، فإن هذا الكلام يدل على أن الجمع لهذه الأمور أولى، وهذا من باب التنبيه بالفعل، فانه اذا جمع ليرفع الحرج الحاصل بدون الخوف والمطر والسفر، فالخرج الحاصل بهذه أولى أن يرفع، والجمع لها أولى من الجمع لغيرها.»

“The combination mentioned by Sayyiduna Ibn Abbas radi Allahu anhuma was neither due to fear nor due to rain. Imam Ahmad rahimahullah deduced from this hadith that combining (prayers) due to fear and rain is even more appropriate. From this discussion, it is understood that combining prayers in these circumstances is even more permissible. This is a kind of actual notification. When it is permissible to combine two prayers to remove the hardship that occurs even without fear, rain, or travel, then it is even more permissible to remove the hardship caused by these reasons. Therefore, combining prayers due to fear, rain, and travel is more permissible than combining for other reasons.” [مجموع الفتاوي: 76/24]

◈ The hadith scholar of the era, ‘Allamah al-Albani rahimahullah, in his explanation of the statement of Sayyiduna Ibn Abbas radi Allahu anhuma «فى غير خوف ولا مطر», says:

«فإنه يشعر أن الجمع للمطر كان معروفا فى عهدم صلى الله عليه وسلم، ولو لم يكن كذلك، لما كان ثمة فائدة من نفي المطر كسبب مبرر للجمع، فتامل»

“These words indicate that during the blessed era of the Prophet sallallahu alayhi wa sallam, combining prayers due to rain was well-known. Reflect! If it were not so, then mentioning rain as a reason for the permissibility of combining would have no benefit.” [ارواءالغليل : 3 40]

◈ Nafi‘, the freed slave of Ibn ‘Umar rahimahullah, narrates:

«كانت أمراء نا إذا كانت ليلة مطيرة، أبطأوا بالمغرب وعجلوا بالعشاء قبل أن يغيب الشفق، فكان ابن عمر يصلي معهم، لا يرى بذلك بأسا، قال عبيد الله : ورأيت القاسم، وسالما يصليان معهم، فى مثل تلك الليلة.»

“When there was a rainy night, our leaders would delay Maghrib and combine it with ‘Isha before the twilight disappeared. Sayyiduna Ibn ‘Umar radi Allahu anhuma would pray with them and did not consider it objectionable. ‘Ubaydullah narrates: I saw Qasim and Salim rahimahullah both combine Maghrib and ‘Isha with them on such a night.” [المؤطأ للإمام مالك : 331، السننن الكبريٰ للبيهقي : 168/3، و سنده صحيح]

◈ Hisham bin ‘Urwah, the Tabi‘i, rahimahullah, narrates:

«رأيت أبان بن عثمان يجمع بين الصلاتين فى الليلة المطيرة؛ المغرب والعشاء، فيصليهما معا، عروة بن الزبير، وسعيد بن المسيب، وأبو بكر بن عبدالرحمن، وأبو سلمة بن عبدالرحمن، لاينكرونه .»

“I saw Aban bin ‘Uthman rahimahullah combine Maghrib and ‘Isha prayers on a rainy night. ‘Urwah bin Zubayr, Sa‘id bin al-Musayyib, Abu Bakr bin ‘Abd al-Rahman, and Abu Salamah bin ‘Abd al-Rahman rahimahullah did not object to this.” [مصنف ابن ابي شيبة : 234/2، السنن الكبريٰ للبيهقي : 168/3، 169، و سنده صحيح]

◈ ‘Abd al-Rahman bin Harmalah rahimahullah says:

«رايت سعيد بن المسيب يصلي مع الائمة، حين يجمعون بين المغرب والعشاء، فى الليلة المطيرة.»

“I saw Imam Sa‘id bin al-Musayyib perform Maghrib and ‘Isha combined with the imams on a rainy night.” [مصنف ابن ابي شيبه : 234/2، و سنده حسن]

◈ Abu Mawdud, ‘Abd al-‘Aziz bin Abu Sulayman rahimahullah says:

«صليت مع أبى بكر بن محمد المغرب والعشاء، فجمع بينهما فى الليلة المطيرة.»

“I prayed Maghrib and ‘Isha with Abu Bakr bin Muhammad, and he combined both prayers on a rainy night.” [مصنف ابن ابي شيبه : 234/2، و سنده حسن]

◈ Shaykh al-Islam, Ibn Taymiyyah rahimahullah (661-728H) says:

«فهذه الآثار تدل على أن الجمع للمطر من الأمر القديم، المعمول به بالمدينة زمن الصحابة والتابعين، مع أنه لم ينقل أن أحدا من الصحابة والتابعين أنكر ذلك، فعلم أنه منقول عندهم بالتوائر جواز ذلك.»

“These reports show that combining two prayers due to rain is an ancient practice, which was acted upon in Madinah during the era of the Companions and the Tabi‘in. Along with this, not a single Companion is reported to have objected to it. This proves that the permissibility of this practice is transmitted from the Companions and Tabi‘in through continuous transmission.” [مجموع الفتاوٰي : 83/24]

◈ Janab ‘Abd al-Shakoor Lakhnawi, Faruqi, Deobandi writes:

“According to Imam Shafi‘i rahimahullah, it is permissible to perform two prayers at one time during travel and also during rain, and this is also apparent from the authentic hadiths. Therefore, if a Hanafi does so out of necessity, it is permissible.” [علم الفقه، حصه دوم، ص : 150]

↰ Note that in the case of rain, both combining at the earlier time (jama‘ taqdim) and at the later time (jama‘ ta’khir) are permissible. Combining at the earlier time is easier, and one may also opt for apparent combining (jama‘ suri).

Hadith Commentary: Benefits and Issues: Some individuals have interpreted this combining (of prayers) as being due to rain (matar), but this is not correct because it is explicitly mentioned later that this action was not done on a rainy day. That is, none of the three excuses—travel, fear, or rain—were present.

However, from the narration of al-Nasa’i, it is understood that this was a “combining in form” (jam‘ suri), as in (أَخَّرَ الظُّهْرَ وَعَجَّلَ الْعَصْرَ) (“He delayed the Zuhr and hastened the Asr”). Al-‘Allamah al-Albani has declared these words to be interpolated (mudraj).

Furthermore, from “أَخَّرَ الظُّهْرَ” (“He delayed the Zuhr”), the apparent meaning is that Zuhr was delayed until the time of Asr, and Asr was performed early, so that both were prayed at the beginning of Asr time. To interpret “أَخَّرَ الظُّهْرَ” as meaning that Zuhr was prayed at its very last time has no supporting evidence.

However, the student of Ibn ‘Abbas radi Allahu anhuma, Abu Sha‘tha’, and his student ‘Amr ibn Dinar, have also made this same interpretation, and from their approach and style it is evident that they understood this as “combining in form” (jam‘ suri). The distinction and difference between travel and residence (safar and hadar) also necessitate that in residence, only rarely is combining in form permissible, while actual combining (jam‘ haqiqi) is not correct.

Although some hadith scholars have, on rare occasions and for specific reasons, permitted actual combining (jam‘ haqiqi) in residence as well. For example, if there is enough time to perform ablution (wudu) separately for both prayers, or if there is a gathering for admonition and advice in a certain place and it is not appropriate to take a break in between, as Ibn ‘Abbas radi Allahu anhuma did on the occasion of a sermon. However, making this a habit is not correct.

Hadith Authentication:
[وأخرجه مسلم 705، من حديث مالك به وصرح ابوزبير بالسماع عنده705/51]

Jurisprudential Understanding
➊ With the exception of a deviant sect, there is consensus among the scholars that combining two prayers without a valid excuse while residing (i.e., in one’s place of residence) is not permissible. See: [التمهيد 210/12]
➋ Combining two prayers is permissible in the following situations:
Travel, Hajj, rain, during battle with disbelievers, state of fear, and legitimate Shar‘i excuses such as severe hardship or serious illness, etc.
➌ For combining two prayers during travel, see: [الموطأ حديث 108، 199، ومسلم: 2281، 703] and [ماهنامه الحديث حضرو : 52ص17]
➍ For combining the Zuhr and Asr prayers together during Hajj, see: [مسلم 1218، ترقيم دار السلام : 2950، وصحيح بخاري 1662]
➎ Combining two prayers due to rain is permissible. When the rulers would combine the Maghrib and Isha prayers during rain, Sayyiduna Abdullah ibn Umar radi Allahu anhu would also combine these prayers with them. [الموطا 145/1 ح 329 وسندہ صحیح]

Benefit:
From this hadith, it is understood that in the case of combining prayers (jam‘), only the obligatory (fard) prayers are to be performed, and that Dhuhr is to be delayed and ‘Asr performed earlier, and Maghrib is to be delayed and ‘Isha performed earlier. This hadith is evidence for the permissibility of combining prayers while resident (not traveling) and without any excuse. Sayyiduna Ibn ‘Abbas radi Allahu anhuma once combined Dhuhr and ‘Asr in Basrah and did not perform anything between them. Then he said: I performed eight rak‘ahs of Dhuhr and ‘Asr together with the Messenger of Allah sallallahu alayhi wa sallam in Madinah, and he did not perform anything between them. [سنن النسائي : 591 مختصراً فى صحيح البخاري : 543]