Combining prayers means to join Dhuhr with ‘Asr, and Maghrib with ‘Isha during travel, irrespective of whether the joining is done at the time of the validity of a former prayer (advanced joining) or the later one (delayed joining).
Some people think that joining cannot be except at the end of the Dhuhr prayer (for example) and the beginning of the time of ‘Asr prayer, which is baseless. Note: It should be borne in mind that ‘Asr prayer cannot be joined with Maghrib prayer.
Combining prayers is a Sunnah act if the reason behind doing so exists, from two aspects:
1) It is one of Allaah’s permissions, and Allaah (Ta’ala) likes His permissions to be practiced just as He dislikes disobedience to Him.
2) In joining prayers, one is following the action of the Prophet (Salla-Allaahu ‘alayhi wa sallam), because he (Salla-Allaahu ‘alayhi wa sallam) combined prayers whenever a permissible reason for doing so existed.
An example of such is travelling:
Anas (Radia-Allaahu’anhu) narrated: “When Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) (while on a journey) proceeded before the sun had declined from the center of the sky, he (Salla-Allaahu ‘alayhi wa sallam) delayed the Dhuhr prayer till the time of the ‘Asr prayer; he (Salla-Allaahu ‘alayhi wa sallam) would then alight and combine the two prayers. If the sun declined before he (Salla-Allaahu ‘alayhi wa sallam) moved off, he (Salla-Allaahu ‘alayhi wa sallam) would offer the Dhuhr prayer and ride (the beast).” [Agreed upon]
In the narration of Al-Haakim quoted in the Al-Arba’in with a Saheeh Isnad: “He (Salla-Allaahu ‘alayhi wa sallam) prayed Dhuhr and ‘Asr, then rode (his beast, continuing his journey).”
In the Mustakhraj of Muslim, Abu Nu’aim (Radia-Allaahu ‘anhu) narrated: “While on a journey, if the sun declined, he (Salla-Allaahu ‘alayhi wa sallam) used to pray Dhuhr and ‘Asr together and then continue his journey.”
The Scholars differed with regards to the joining of prayers:
1) The first group are of the opinion that joining prayers is not permissible except in two places: ‘Arafah and Muzdalifah – claiming that joining prayers is one of the rites of Hajj and not related to travel. This is incorrect due to the aforementioned Hadeeth.
2) The second group are of the opinion that combining prayers is permissible even if there is no reason for it, and offering prayer at its stated time is just a matter of excellence.
3) The third group state that it is permissible to join prayers if a legitimate reason exists. Thus if no reason is present, it becomes obligatory to pray each prayer at its stated time.
The second group, who took the opinion that it is permissible to join prayers at all times without restrictions, used the following Hadeeth as evidence:
Ibn ‘Abbaas (Radia-Allaahu ’anhuma) reported that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) combined the noon prayer with the afternoon prayer and the sunset prayer with the ‘Isha prayer in Madinah without being in a state of fear or rainfall.
Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said in response: Ibn ‘Abbaas (Radia-Allaahu ’anhuma) did not say that the Prophet (Salla-Allaahu ‘alayhi wa sallam) joined prayers without a reason; he said: “without being in a state of fear or rainfall” – negating two reasons which permit one to join the prayer. However, the Prophet (Salla-Allaahu ‘alayhi wa sallam) joined prayers for another reason, which Ibn ‘Abbaas (Radia-Allaahu ’anhuma) mentioned:
And in the Hadeeth transmitted by Waki’ (the words are): I said to Ibn ‘Abbaas (Radia-Allaahu ’anhuma): “What prompted him to do that?” He said: “So that his Ummah should not be put to (unnecessary) hardship.” And in the Hadeeth transmitted by Mu’awiyah (the words are): “It was said to Ibn ‘Abbaas: ‘What did he intend thereby?’ He said he wanted that his Ummah should not be put to unnecessary hardship.” [Muslim]
This means that whenever one finds difficulty in offering every prayer at its stated time, he is allowed to join them. And if there is no hardship, it is not permissible for him to join prayers. This is because Allaah (Ta’ala) said in Surat an-Nisaa’ (4:103):
“إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا“
“…Verily, the prayer is enjoined on the believers at fixed hours.”
Accordingly, the third opinion of the Scholars; which is the permissibility of combining prayers when there is hardship or difficulty for the person, is the most correct point of view. Joining prayers during travel is thus permissible, as traveling is a type of hardship.
Question: Is it more virtuous to advance the joining or delay it?
Answer: Ibn ‘Uthaimeen (Rahimahullaah) said that the best and most virtuous is that which is easiest for the person.
Valid Reasons for Combining Prayers:
General Rule: Hardship makes combining prayers permissible
1) Travelling
Joining prayers during travel takes two forms; it is either a recommended Sunnah, or it is permissible.
It becomes a recommended Sunnah when one is actually travelling, and becomes permissible when one is settled in a place (temporarily, while travelling).
Therefore, the correct point of view is that a traveler is permitted to combine prayers regardless of whether he is travelling or settling in a place; however, combining (and shortening) is better when he is on the move, and praying prayers at their stated time (and only shortening them) becomes better for him when he has settled.
This is based on the following evidences:
a) Salim’s father narrated that the Prophet (Salla-Allaahu ‘alayhi wa sallam) used to offer the Maghrib and ’Isha’ prayers together whenever he was in a hurry on a journey. [Al-Bukhaari, no. 1106]
b) Ibn ‘Abbaas (Radia-Allaahu ‘anhuma) narrated that Allaah’s Messenger (Salla-Allaahu ‘alayhi wa sallam) used to offer the Dhuhr and ‘Asr prayers together on journeys, and he also used to offer the Maghrib and ‘Isha prayers together.
c) The Prophet (Salla-Allaahu ‘alayhi wa sallam) did not combine prayers when he was in Mina, during Hajj; because he had settled there; he just shortened them.
And he (Salla-Allaahu ‘alayhi wa sallam), combined prayers whilst in ‘Arafah because he only went for an interest, and he joined prayers at Muzdalifah for a need.
So he (Salla-Allaahu ‘alayhi wa sallam) joined prayers because of the hardship and not because of travel.
d) It was reported by Al-Bukhaari that the Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) combined the Dhuhr and ‘Asr prayers while in Tabuk [Hadeeth no. 1148 and no. 181]
2) Heavy rainfall which wets clothes
It is permissible for those who offer congregational prayers in the masjid to combine prayers during heavy rainfall which wets clothes. Otherwise, they may offer the prayer at its stated time in their houses, as they are excused.
3) Sickness
It is permissible for a sick person to join prayers because of the difficulty in offering each prayer in its stated time, whether the sickness is due to a headache, a pain in the abdomen, in the back, and so forth. This ruling is based on the following:
a) The general Statement of Allaah (Ta’ala) in Surat al-Baqarah (2:185):
“يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ “
“…Allaah intends for you ease, and He does not want to make things difficult for you…”
And His Statement in Surat al-Hajj (22:78):
“وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ “
“…and He has not laid upon you in religion any hardship…”
b) The Hadeeth of Ibn ‘Abbaas (Radia-Allaahu ’anhuma) in which he narrated:
“The Messenger of Allaah (Salla-Allaahu ‘alayhi wa sallam) combined the Dhuhr prayer with the ‘Asr prayer and the Maghrib prayer with the ‘Isha prayer in Madinah without being in a state of fear or rainfall.” [Muslim]
If fear and rainfall are negated, and he (Salla-Allaahu ‘alayhi wa sallam) was in Madinah, i.e. he was not travelling, then there should be other reasons. In the Hadeeth transmitted by Waki’ (the words are): “I said to Ibn ‘Abbaas: ‘What prompted him to do that?’ He said: ‘So that his Ummah should not be put to (unnecessary) hardship.’ [Muslim], i.e. not to suffer from difficulty and hardship when not joining prayers.
Shaikh Ibn ‘Uthaimeen (Rahimahullaah) gave examples for hardship, such as if a person’s Qiyam (standing) and sitting in prayer will be affected if he offers it on time, or it is difficult for a person to perform ablution for every prayer, and so on.
4) Mud
If the ground is muddy and difficult for people to walk on, even if there is no rainfall, it becomes a valid reason to combine Maghrib and ‘Isha (and not Dhuhr and ‘Asr) according to the Madh’hab of Ahmad Ibn Hanbal. However, the correct point of view is that it is also permissible to combine Dhuhr and ‘Asr in such cases.
5) Violent cold wind
If the weather is cold, but there is no wind, it is not permissible to join prayers, because severe cold can be counteracted by wearing heavy clothes. Similarly, if there is violent wind but it is not cold, it is not permissible to combine prayers, because violent wind without cold is not a hardship. However, if the wind is very violent and dusty, and causes harm to people, the general rule applies and it becomes permissible to combine prayers.
The reasons for combining prayers are not restricted to the aforementioned only; they are merely examples of types of hardship.
Therefore, a woman experiencing prolonged bleeding (Isti’haadhah) is permitted to combine Dhuhr and ‘Asr and Maghrib and ‘Isha due to the difficulty of performing ablution for every prayer. It also applies in the case of a person who is afflicted with incontinence (i.e. lack of control over urination), etc.
Conditions that should be followed when combining prayers
Once you have a valid reason to combine prayers, the following requirements should be met:
1) Intention
Shaikh Ibn ‘Uthaimeen (Rahimahullaah) was of the opinion that it is not a condition to have the intention to combine prayers prior to the Takbiratul-Ihram of the first Salaat. So it is permissible to intend the combination of two prayers even after making the Tasleem of the first prayer, so long as the reason or cause for joining still exists and is valid. Imaam Ahmad did not regard this as permissible, however other scholars, such as Ibn Taymiyyah (Rahimahullaah) was of the opinion that it is.
2) Al-Muwaalaat (Consecutiveness)
This means that the two combined prayers should be performed in succession without separation. However, a short break between the two is allowed; the amount of time needed to make the Iqaamah (as making the Iqaamah for the second prayer is required), or to take ablution (as one may need to renew it in between the prayers).
E.g. A person performed Maghrib while intending to combine it with ‘Isha. After he prayed Maghrib, he stood up and prayed the Raatibah of Maghrib. This is not an acceptable joining because he separated it with another Salaat.
Shaikhul Islam Ibn Taymiyyah (Rahimahullaah) however, was of the opinion that consecutiveness is not a required condition.
3) Chronological order
It is a required condition for the one who intends to combine prayers to begin with the first prayer, then the second, because the Prophet (Salla-Allaahu ‘alayhi wa sallam) said:
صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي
“Offer your prayers in the way you saw me offering my prayers” [Al-Bukhaari, no. 6008]
Also, the Shar’ (Islamic Law) has enjoined the Salaat in order, according to its times. Therefore, the Salaat should be in the order the Law-Maker has put it in.
E.g. It so happened that you entered the Masjid at ‘Isha time, intending to join Maghrib and ‘Isha. Then the Iqaamah is called for ‘Isha. You offered ‘Isha with them while you had still not prayed Maghrib. Shaikh Ibn ‘Uthaimeen (Rahimahullaah) said that your first prayer is invalid, as you mixed up the sequence, and you should offer it again.
4) It is not permissible to join Jum’ah prayer (the Friday congregational prayer) with the ‘Asr prayer – even if you are a traveler.
This is because the Jum’ah prayer is a separate, independent prayer in its conditions, form, pillars, and reward. Also, it is not affirmed that the Prophet (Salla-Allaahu ‘alayhi wa sallam) ever combined the two.
5) The existence of the excuse or reason for combining prayers when beginning the second prayer (with Takbeeratul-Ihram)
It is not a condition for the reason to exist until the end of the second prayer.
E.g. A group of people offered Dhuhr in the masjid and suddenly there was severe rainfall. They decided to combine it with the ‘Asr prayer.
Even if the rainfall stopped while they were in the middle of ‘Asr, their joining is valid. This is because when they joined the prayer, the reason still existed.
Accordingly, the excuse (reason for joining prayers) should continue to exist till the beginning of the second prayer.
E.g. A traveler is on his way back to his country of residence. He did not pray the Dhuhr prayer, intending to combine it with ‘Asr when he reaches home. The plane arrived in the country early; before Dhuhr finished. In this case, he should pray the Dhuhr prayer on time and joining (as well as shortening) becomes invalid, because he is not a traveler anymore and does not have an excuse.
Source:
Ash-Sharh Al-Mumti’ ‘Ala Zaad Al-Mustaqna’ by Shaikh Ibn ‘Uthaimeen (Rahimahullaah)
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