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Hadith 531
اُردوEn
531 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ قَالَ: ثنا هِشَامُ بْنُ عُرْوَةَ، عَنْ أَبِيهِ، عَنِ ابْنِ عَبَّاسٍ قَالَ: لَوْ غَضَّ النَّاسُ فِي الْوَصِيَّةِ إِلَي الرُّبْعِ لَكَانَ أَحَبَّ إِلَيَّ؛ لِقَوْلِ رَسُولِ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: «الثُّلُثُ وَالثُّلُثُ كَثِيرٌ»
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) said: If people suffice with making a will for one-fourth (of their wealth), then this is more preferable to me, because the Noble Prophet (peace and blessings be upon him) said: "A third (is permitted for making a will), but even a third is much."
Related hadith on this topic
Explanation & Benefits
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, the limit of bequest (wasiyyah) has been specified: it is permissible to make a bequest for up to one third of one’s wealth; making a bequest for more than this is not allowed. Unfortunately, some people, out of anger or excessive love for someone, make a bequest for their entire wealth—this is a sin, and it is not effective. If a person makes such a bequest, it will not be acted upon.
In this hadith, the limit of bequest (wasiyyah) has been specified: it is permissible to make a bequest for up to one third of one’s wealth; making a bequest for more than this is not allowed. Unfortunately, some people, out of anger or excessive love for someone, make a bequest for their entire wealth—this is a sin, and it is not effective. If a person makes such a bequest, it will not be acted upon.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 531
Al-Sheikh Ghulam Mustafa Zaheer Amanpuri
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).
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).
Source: Monthly Magazine al-Sunnah Jhelum, Issues 61-66, Page: 238
Shaykh Maulana Abdul Aziz Alvi
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.
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.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1629
