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سنن ابي داود
Abu Dawud
كتاب صلاة السفرPrayer (Kitab Al-Salat): Detailed Rules of Law about the Prayer during Journey
باب الْجَمْعِ بَيْنَ الصَّلاَتَيْنِChapter: Combining Between Two Prayers.
Hadith 1211
اُردوEn
حَدَّثَنَا عُثْمَانُ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا أَبُو مُعَاوِيَةَ ، حَدَّثَنَا الْأَعْمَشُ ، عَنْ حَبِيبِ بْنِ أَبِي ثَابِتٍ ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ ، عَنْ ابْنِ عَبَّاسٍ ، قَالَ : " جَمَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ الظُّهْرِ وَالْعَصْرِ ، وَالْمَغْرِبِ وَالْعِشَاءِ بِالْمَدِينَةِ مِنْ غَيْرِ خَوْفٍ وَلَا مَطَرٍ " ، فَقِيلَ لِابْنِ عَبَّاسٍ : مَا أَرَادَ إِلَى ذَلِكَ ؟ قَالَ : أَرَادَ أَنْ لَا يُحْرِجَ أُمَّتَهُ .
Narrated Ibn Abbas: The Messenger of Allah ﷺ combined the noon and afternoon prayers, and the sunset and night prayers at Madina without any danger and rain. He was asked: What did he intend by it ? He replied: He intended that his community might not fall into hardship.
Related hadith on this topic
Brief Explanation
1؎ : From this it is understood that in a state of residence, combining two prayers (jama‘ bayna al-salatayn) at the time of necessity, without any fear or rain, is permissible. In Sunan al-Tirmidhi, there is a narration from Ibn ‘Abbas radi Allahu anhuma that the Messenger of Allah sallallahu alayhi wa sallam said: “Whoever combines two prayers without an excuse has entered one of the doors of the major sins.” This narration is weak; in its chain of transmission is Hanash ibn Qays, who is a weak narrator. Therefore, it is not suitable for use as evidence. Ibn al-Jawzi has mentioned it among the fabricated (mawdu‘at) narrations. And this weak hadith cannot oppose those authentic narrations by which combining (the prayers) is established. As for those who interpret that perhaps the Prophet sallallahu alayhi wa sallam did so due to some illness, this too is incorrect, because it contradicts the statement of Ibn ‘Abbas radi Allahu anhuma that the purpose of this (combining the two prayers) was so that the Ummah would not fall into hardship.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
1211. Commentary:
The majority of the scholars of hadith deduce from this that, apart from fear, rain, and illness, if a person, due to some reasonable excuse and cause, sometimes combines the prayers, it is permissible; however, one should not make it a habit, just as is established from the Messenger of Allah (sallallahu alayhi wa sallam) and the example of the Companions (radi Allahu anhum ajma'in).
The majority of the scholars of hadith deduce from this that, apart from fear, rain, and illness, if a person, due to some reasonable excuse and cause, sometimes combines the prayers, it is permissible; however, one should not make it a habit, just as is established from the Messenger of Allah (sallallahu alayhi wa sallam) and the example of the Companions (radi Allahu anhum ajma'in).
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1211
Shaykh Dr. Abdur Rahman Freywai
English Commentary:
1:
In the narration of Abu Dawud, it is stated: ((fī ghayri khawfin wa lā safarin)),
and similarly, in one narration of Muslim, it is the same.
Fear, travel, and rain (matar)—all three are not mentioned together in any narration. The well-known wording is ((min ghayri khawfin wa lā safarin)).
2:
This hadith indicates that combining two prayers at the time of necessity is permissible even in a state of residence,
but it should not be made a habitual practice.
3:
Which Imam Tirmidhi is quoting further on,
but this narration is severely weak,
therefore, there is no need to establish any contradiction between the two hadiths,
and it is not permissible to use this hadith as evidence.
1:
In the narration of Abu Dawud, it is stated: ((fī ghayri khawfin wa lā safarin)),
and similarly, in one narration of Muslim, it is the same.
Fear, travel, and rain (matar)—all three are not mentioned together in any narration. The well-known wording is ((min ghayri khawfin wa lā safarin)).
2:
This hadith indicates that combining two prayers at the time of necessity is permissible even in a state of residence,
but it should not be made a habitual practice.
3:
Which Imam Tirmidhi is quoting further on,
but this narration is severely weak,
therefore, there is no need to establish any contradiction between the two hadiths,
and it is not permissible to use this hadith as evidence.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 187
