Tirmidhi

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.

Benefits and Issues:
➋ The statement is also from Sayyiduna Ibn Abbas radi Allahu anhuma:
«صليت مع رسول الله صلى الله عليه وسلم بالمدينة ثمانيا جميعا، وسبعا جميعا، الظهر والعصر، والمغرب والعشاء .»
“I performed eight rak‘ahs of Zuhr and Asr, and seven rak‘ahs of Maghrib and Isha combined, behind the Messenger of Allah sallallahu alayhi wa sallam in Madinah Munawwarah.” [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 (jama‘) that Sayyiduna Ibn Abbas radi Allahu anhuma mentioned was neither due to fear nor due to rain. Imam Ahmad rahimahullah has deduced from this hadith that, all the more so, combining prayers is permissible in cases of fear and rain. From this discussion, it is understood that combining prayers in these circumstances is even more permissible. This is a kind of actual warning (tanbih bil-fi‘l). When, even without fear, rain, or travel, it is permissible to combine two prayers to remove hardship, then removing the hardship caused by these reasons is even more permissible. Therefore, combining prayers due to fear, rain, and travel is more permissible than combining them 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, in the blessed era of the Prophet sallallahu alayhi wa sallam, combining prayers due to rain was well-known. Reflect! If this were not the case, then mentioning rain as a reason for the permissibility of combining would have had no benefit.” [ارواءالغليل : 3 40]

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).