It is allowed for a person to combine the zuhr and 'asr salah,
either during the time of the earlier or the later salah, or
the maghrib and 'isha prayers if he is in one of the following
circumstances:
The scholars are in agreement that one is to combine the
zuhr and 'asr prayer during the time of the zuhr prayer, at 'Arafa
[during the performance of the pilgrimage], and the maghrib
and 'isha prayers during the time of the 'isha at muzdalifah,
following the example of the Prophet.
Most of the people of knowledge are of the opinion that it
is permissible to combine two prayers during the time of
either one of them while traveling, regardless of whether the
person is actually on the road or has stopped at a place for
some time.
Mu'azh reports that while the Prophet was at Tabuk and the
sun had passed the meridian, the Prophet sallallahu alehi
wasallam combined the zuhr and 'asr prayers before he started
his journey. If he started his journey before the sun passed
its meridian, he would delay the zuhr prayer until the time
when he stoppped for the 'asr prayer. He would do likewise for
the maghrib prayer. If the sun set before he began his
journey, he would combine the maghrib and 'isha prayers [at
that time]. If he began a journey before the sun had set, he
would then combine them at the time of 'isha. This is related
by Abu Dawud and at-Tirmizhi who call it hasan.
Kuraib reported that Ibn 'Abbas said: "Shall I not
inform you of the salah of the Prophet sallallahu alehi
wasallam during a journey?" We said:
"Certainly." He said: "If the sun passed its
meridian while he stopped, he would combine the zuhr and 'asr
prayers before remounting [i.e., moving on]. If the sun had
not passed its meridian while he had stopped [i.e., before
breaking camp], he would travel until the time of the 'asr
prayer and then he would combine the zuhr and 'asr prayers. If
the sun set while he had stopped, he would combine the magrib
and 'isha prayers. If that did not occur while he had stopped,
he would ride until the 'isha time and then combine
them." This is related by Ahmad.
Ash-Shaf'i has something similar in his Musnad, namely that
when he [the Prophet] set out to travel before the sun passed
its meridian, he delayed the zuhr prayer and combine it with
the 'asr during the time of the 'asr salah. Al-Baihaqi
recorded it with a good chain and he says: "To combine
the two prayers due to traveling is something that is
well-known and was practiced by the companions of the Prophet
sallallahu alehi wasallam and those who followed them."
Imam Malik records in al-Muwatta' from Mu'azh that the
Prophet sallallahu alehi wasallam delayed his salah one day
during the battle of Tabuk and then went and prayed the zuhr
and 'asr prayers together. Then he returned and went back
again and said the maghrib and 'isha prayers together.
Commenting on this report, ash-Shaf'i says: "His
statement, 'then he returned and left again,' only refers to a
situation where the Prophet was staying in a certain place
[i.e., he was not traveling from one site to another] . "
Ibn Qudamah mentions the preceding hadith and writes in al-Mughni:
"Ibn 'Abdul-Barr said: 'That hadith is sahih and its
chain is confirmed. The people who are familiar with the life
history of the Prophet say that the battle of Tabuk took place
in the ninth year of the hijrah. This hadith is a clear proof
and the strongest evidence against those who claim that one
can only combine the prayers while one is actually moving from
one site to another as the Prophet was settled and was not
traveling since the Prophet was staying in his tent and would
come out and combine two prayers and then return to his tent.
Muslim recorded this hadith in his Sahih and stated: 'He would
pray the zuhr and 'asr together and the maghrib and 'isha
together. One must follow this hadith as it is confirmed [to
be authentic] and it is a clear statement on this rule and
there is nothing which contradicts it. The permission to
combine the salah is a concession for anyone who is traveling
but it is by no means confined to just those times when the
person is actually on the road [i.e., traveling from one place
to another]. The same is the case for shortening the salah and
for wiping over the socks, but it is best to delay it.'":
Having the intention to combine is not a condition for
combining or shortening the salah. Ibn Taimiyyah holds:
"That is the position of the majority of the scholars.
When the Prophet combined the salah with his companions or
shortened the salah with them, he never ordered any of them to
make the intention for combining or shortening the salah. In
fact, when he left Medinah for Makkah, he prayed two rak'at
without combining the salah, and then he prayed the zuhr
prayer at 'Arafa without telling the people that he intended
to pray the 'asr right afterward, next he prayed the 'asr with
them and they did not have the intention to combine their
prayers, and in that combination he prayed the latter salah
early. When he went from Medinah, he led the people in the 'asr
salah at Zhul-Halifah and he did not order them to make the
intention to shorten the salah.": Concerning offering the
two combined prayers right after each other, Ibn Taimiyyah
writes: "The correct opinion is that it is not a
necessary condition to do so under any circumstances, neither
during the time of the first salah nor during the time of the
latter salah. There is no such limit in the shari'ah and doing
so would defeat the purpose of the concession [i.e.,
permission to combine the two salah]." Ash-Shaf'i says:
"It is quite permissible for a person to pray the maghrib
in his house with the intention of combining the prayers and
then go to the mosque to pray the 'isha." A similar
statement has been related from Ahmad.
Al-Athram records in his Sunnan that Abu Salamah ibn 'Abdurrahman
said: "It is a sunnah to combine the maghrib and 'isha
prayers when it is raining." Al-Bukhari records that the
Prophet sallallahu alehi wasallam combined the maghrib and 'isha
prayers on a rainy night.
A summary of the opinions of the different schools of fiqh
on this point follows:
The Shaf'i school says that it is allowed for the resident
to combine the zuhr and 'asr or the maghrib and 'isha, praying
each pair in the time of the earlier salah only, given that it
is raining when one begins the earlier prayer and it is still
raining by the time one begins the second prayer.
According to the Maliki school, it is allowed to combine
the maghrib and 'isha in the mosque at the time of the maghrib
due to rain or expected rain, if there is mud and darkness
along the way, or if there is a lot of mud and it prevents the
people from wearing their shoes. Nevertheless, he dislikes
that the zuhr and 'asr should be combined due to rain.
According to the Hanbali school, it is only allowed to
combine the maghrib and 'isha in the time of the former or the
latter due to snow, ice, mud, severe cold, or rain which soaks
the clothes. This concession is allowed only for one who prays
with a congregation in the mosque and who comes from a
distance over which he could be harmed by the rain. However,
for one who prays in a congregation in his house or whose path
to the mosque is covered or protected, or for one whose house
is right next to the mosque, it is not allowed to combine the
salah.
Ahmad, Qadi Hussain, al-Khattabi, and al-Mutawali of the
Shaf'i school are of the opinion that it is allowed to combine
two prayers, either during the time of the earlier or later
salah, due to illness as it is a greater hardship than rain.
An-Nawawi says: "This is a strong opinion based on
[sound] evidence." In al-Mughni it is stated: "The
illness which permits one to combine the prayers is the one
which would otherwise cause hardship and more weakness [if he
prayed each salah separately]."
The Hanbali school is the most accommodating as it allows
one to combine the prayers, at the time of the early or later
salah, for one who is ill as well as for the woman who is
breast-feeding and will face hardship in cleaning her dress
for every salah, for the woman who is plagued by a prolonged
flow of blood, for the person who cannot control his urine,
and for one who cannot purify himself or herself, and for the
one who fears for his life, property, or family.
Ibn Taimiyyah says: "Among the opinions the most
accommodating on this question is that of the Hanbali school
which allows one to combine the prayers if he is busy (since
an-Nasa'i has related something to that effect from the
Prophet sallallahu alehi wasallam) and they also say that the
cook and baker, and so forth., may also combine their prayers
if they fear their wealth (i.e., their investment or what they
are working on) will otherwise be ruined."
Imam an-Nawawi writes in his commentary on Sahih Muslim:
"The majority of the scholars are of the opinion that it
is allowed for the resident to combine the prayers due to some
pressing need. This is the statement of Ibn Sireen and Ashhab
from the companions of Malik, and al-Khattabi records it from
al-Qifal and ash-Shaf'i and from Abu Ishaq al-Maruzi, and from
a number of as-hab al-ahadith, and it is the conclusion of Ibn
al-Munzhir. This is supported by the statement of ibn 'Abbas:
'The Prophet combined his salah because he did not want to put
his ummah to hardship, and not because of illness or any other
reason."' The hadith from Ibn 'Abbas, mentioned
previously, has been recorded by Imam Muslim who states:
"The Messenger of Allah combined the zuhr and 'asr and
then the maghrib and 'isha in Medinah without there being any
danger or rain." Ibn 'Abbas was asked: "What did he
desire by that action?" He replied: "He did not want
any hardship for his ummah." Al-Bukhari and Muslim record
from him that the Prophet prayed seven rak'at and eight rak'at,
i.e., the zuhr and 'asr together and the maghrib and 'isha
together, in Medinah. Muslim also records from 'Abdullah ibn
Shaqiq that 'Abdullah ibn 'Abbas addressed the people one day
after the 'asr salah until well after the sun had set and the
stars began to appear. The people said to him: "The
prayer, the prayer." A man from the tribe of Taim
continuously repeated: "The prayer, the prayer." Ibn
'Abbas said: "Are you teaching me the sunnah? May you
have no mother." Then he said: "I saw the Messenger
of Allah combine the zuhr and 'asr and the maghrib and 'isha."
'Abdullah ibn Shaqiq commented: "I felt some uneasiness
in my heart about what he had said, so I went to Abu Hurairah
to ask him about that, and he confirmed what Ibn 'Abbas had
said."
In al-Mughni it is stated: "If someone performs both
prayers at the time of the earlier salah and then his reason
for doing so ceases to exist after he has completed the salah
and before the time of the next salah begins [i.e., the next
salah being the one which he had just prayed during the
earlier time], then what he has done is sufficient for him and
he need not repeat the second salah at its proper time. Since
he performed the salah in a proper manner, he is free from any
extra obligation due to that action. He fulfilled his
obligation during a circumstance in which he had some legal
excuse, and his action is not invalidated by the fact that
this excuse no longer exists. This is similar to the case of a
person who performe tayammum, and after he finishes his salah,
he finds water."
A salah on a ship, train, plane, and so on, is valid and
there is no dislike for such an act as it makes life easier
for the one performing it. Ibn 'Umar says: "I asked the
Prophet sallallahu alehi wasallam about salah on a ship and he
said: 'Pray standing upon them unless you fear that you will
be drowned [i.e., the boat might capsize]."' This is
related by ad-Daraqutni and by al-Hakim. The later grades it
sahih according to the criteria of al-Bukhari and Muslim.
'Abdullah ibn Abi 'Utbah reports: "I accompanied Jabir
ibn 'Abdullah and Abu Sa'id al-Khudri and Abu Hurairah on a
boat, and they prayed standing in a congregation, with one of
them as their imam, although they could have gone ashore [if
they had so desired]." This is related by Sa'id ibn
Mansur.
It is preferred for the traveler to say, upon leaving his
house: "In the name of Allah, the Exalted! We have
trusted in Allah. There is no power or might, save with Allah.
O Allah, I seek refuge in Thee from being misguided and from
misguiding others, or that I stray from Your path or cause
others to stray from Your path, or that I am wronged or that I
do wrong to others, or that I act foolishly or have someone
act foolishly with me."
Then, the person may say whatever he wishes of the
supplications which have been recorded from the Prophet,
sallallahu alehi wasallam. Here are some of them:
'Ali ibn Rabi'ah narrates: "'Ali was brought a riding
animal. When he put his foot in the stirrup, he said: 'In the
name of Allah.' Then, when he sat on it, he said: 'Praise be
to Allah. Glory be to the One Who made this subservient to us
for we were not able to make [it subservient] and it is to our
Lord that we will return.' He then praised Allah three times
and extolled His greatness three times and then said: 'Glory
be to You; there is no God but Thee. I have wronged my soul,
so forgive me. No one forgives sins, except You.' Then, he
laughed. I said to him: 'Why do you laugh, commander of the
faithful?' He replied: 'I saw the Messenger of Allah doing the
same and then laughing. I asked him: "What makes you
laugh, O Messenger of Allah?" He said: "The Lord is
pleased with His slave who says: 'O Lord, forgive me,' and He
says: 'My slave knows that no one forgives sins, save
I.'" This is related by Ahmad and Ibn Hibban, and by
al-Hakim who says it is sahih according to the criteria of
Imam Muslim.
Al-'Azdi reports that Ibn 'Umar taught him that the
Messenger of Allah would extol Allah's greatness three times
while seating himself on his camel for a journey. Then he
would say: "Glory be to the One who made this subservient
to us for we were not able [to make it subservient]. It is to
our Lord that we shall return. O Allah, we ask of Thee, in
this journey of ours, righteousness and piety and to (be able
to) perform such deeds that are pleasing to You. O Allah, make
this journey of ours easy for us and make its length short for
us. O Allah, companion on this journey and the One who looks
after our family and property in our absence. O Allah, I seek
refuge in Thee from the difficulty of traveling and the
unhappiness in what I see and in finding that something
harmful has happened when I return to my property and
family."
When he would return from his journey he would add:
"Returning [are we] repentant, serving and praising our
Lord." This is related by Ahmad and Muslim.
Ibn 'Abbas reports that when the Prophet desired to travel,
he would say: "O Allah, You are my companion in my
travels and the One Who looks after my family [while I am
gone]. O Allah, I seek refuge in You from unworthy travel
companions and an unpleasant situation upon my return. O
Allah, make the distance short for us and the travel easy for
us." When he desired to return, he would say: "We
are returning, [while] repenting to Allah, worshipping our
Lord and praising Him." When he would enter upon his
family, he would say: "We are repenting to our Lord. We
hope that none of our sins would remain." This is related
by Ahmad, at-Tabarani, and al-Bazzar with a sahih chain.
'Abdullah ibn Sarjas reports that, when the Prophet had to
travel, he would say: "O Allah, I seek refuge in You from
the difficulty of the journey, and sorrow on return, and
disorder after things are set right, from the cry of the
oppressed, and from seeing harm having come to our property
and family."
And when he returned he would make a similar supplication,
but instead of saying: "from seeing harm having come to
our property and family," he would mention family first
and then property. This is related by Ahmad and Muslim.
Ibn 'Umar reports that when the Prophet went out for a
battle or a journey, and night came upon him, he would say:
"O Earth, my Lord and your Lord is Allah. I seek refuge
in Allah from your evil and the evil of what is on you and the
evil of what has been created upon you and the evil of what
walks upon you. I seek refuge in Allah from lions and large
black snakes, and from snakes and scorpions, and from the evil
or all that inhabit the land, and the evil of a father and
what he has fathered." This is related by Ahmad and Abu
Dawud.
Khaulah bint Hakim as-Sulimiyah reports that the Prophet
sallallahu alehi wasallam said: "Whoever stops at a
stopping place should say: 'I seek refuge by the perfected
word of Allah. the Exalted, from the evil of what has been
created,' then nothing will harm him until he leaves that
stopping place." This is related by the group, save
al-Bukhari and Abu Dawud.
'Ata ibn abi Marwan states from his father that Ka'b took
an oath by the One who opened up the sea for Moses that Suhaib
related to him that whenever the Messenger of Allah sallallahu
alehi wasallam saw a city which he wished to enter, he would
say: "O Allah, Lord of the seven heavens and what they
shade, Lord of the seven earths and what they carry, Lord of
the satans and those that they misguide, Lord of the winds and
what they blow away, I ask of You for the good of this city
and the good of its inhabitants and the good of what is in it.
I seek refuge in You from its evil and the evil of its
inhabitants and the evil of what is in it." This is
related by an-Nasa'i, ibn Hibban, and al-Hakim who calls it
sahih.
Ibn 'Umar says: "We would travel with the Messenger of
Allah, and when he would see the city that he wished to enter,
he would say: 'O Allah, give us blessings from what is in it,'
three times. And, 'Allah, give us provisions from its harvest
and make us beloved to its inhabitants and make the pious
people of its inhabitants beloved to us." This is related
by at-Tabarani in al-Ausat with a good chain.
'Aishah says: "Whenever the Messenger of Allah came to
a place that he wished to enter he would say: 'O Allah, I ask
of you of the good of this place and the good of what you have
collected therein. O Allah, grant us provisions from its
harvest and protect us from its diseases. Make us beloved to
its inhabitants and make the pious people of its inhabitants
beloved to us.' This is related by ibn as-Sani.
Abu Hurairah reports that when the Prophet sallallahu alehi
wasallam was on a journey and daybreak approached he would
say: "Let one listen and witness the praise of Allah and
His good favor toward us. Our Lord, accompany us and show us
favour [as we] seek refuge in Allah from the hell-fire."
This is related by Muslim.
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