26.1 SECTION SHORTENNING PRAYERS
It is permissible to combine the two afternoon prayers and the two-night prayers at the time when either one is due in addition to shortening it in the journey. The ill person, who will face hardship without combining the prayers, may do so too.
“It is permissible to combine the two afternoon prayers and the two-night prayers at the time when either one is due”: Combining of prayers performed at the time when either one is due is a concession under Islamic legislation.
There is a qa’idah (principle) to mention here: He who is entitled to shorten his prayer is entitled to combine his prayer also. The reverse is not true. That is, not all who are entitled to combine the prayers are entitled to shorten it. This is because the concession for combining prayers is more expansive than the concession for shortening it.
One is allowed to perform both prayers during the time when either one is due. The zuhr prayer can be performed with the asr prayer at the time of zuhr (jamaal-taqdim) or at the time of ‘asr (jama’al-t’akhir). Maghrib prayer can be performed with isha prayer at the time of maghrib (jama’al-taqdim) or at the time of ‘isha (jama’al-t’akhir). He has the liberty to choose that which is most convenient for him during three situations:
First: During a journey.
Second: While afflicted with an illness which makes it difficult for him to pray the obligatory prayers in their stipulated times.
Third: During times of heavy downpour and in muddy conditions. (It mentions in al-Lisan that muddy conditions are thick mires in which cattle become trapped. (11/723)) It is permissible for one to combine the two-night prayers when it rains heavily or when the ground is muddy.
The difference between the rules of combining prayers and shortening the prayer: Shortening of prayer is mustahab (recommended) while combining prayers is mubah (allowed). The latter is neither recommended nor disliked (makruh). For this reason, the author said that it is permissible and did not use the word mustahab.
“In addition to shortening it in the journey”: This falls under the first category where combining of prayers is permitted.
He who is entitled to shorten his prayer may combine it as well. He does what is convenient for him and so can choose between jama’al-taqdim or jama ’al t’akhir. The Prophet(pbuh) used to combine the prayers when the first of the two prayers was due. He did so before the journey began. This was jama’ al-taqdim. However, if he set out before the first of the two prayers was due, he would delay the first prayer and combine it with the second one on its time. This was jama al-t’akhir. He did so because it was convenient for him.
“The ill person, who will face hardship without combining the prayers, may do so too”: This falls under the second category in which combining prayers is permitted.
If one is afflicted with a sickness that makes it difficult for him to observe the prayers in their stipulated time, then he may combine them. However, this is not applicable to one who has an ordinary illness by which he feels no hardship in performing the prayers at their given times. Hence, it is not permissible for him to combine his prayers.
And combine both the night prayers due to rain that drenches the clothes, muddy conditions, strong winds that are cold.
This falls under the third category in which combining prayers is permitted. There are three factors for this situation:
First: “And combine both the night prayers due to rain that drenches the clothes”: Light rain that does not drench the clothes is not included and so combining prayers during light rain is not permissible for there is no harm caused by such a rain. Some brothers, may Allah guide them, start combining prayers as soon as they witness a small amount of rain. This is not permissible for there is no reason for a concession.
Second: “Muddy conditions”: That is a result of rainfall. Since this unfavorable condition serves as a barrier for one to go to the masjid, he may combine the prayers. If the ground is dry and there is no muddy condition (e.g., if the route is paved) or if there is no rainfall, then one must not combine prayers.
Third: “Strong winds that are cold”: If a strong cold wind blows and people are afraid to leave their homes and pray at the masjid, they may combine both the night prayers. The condition is that the wind must be both cold and strong on a dreary night.
Even if he were to pray at home or at the masjid which he can get to via a covered walkway, he may choose to perform jam a’ al-taqdim or al-t’akhir, whichever is convenient.
“Even if he were to pray at home or at the masjid which he can get to via a sheltered walkway”: I.e., he may combine maghrib and ‘isha prayers in this situation. A person faces no harm while praying at home or if his path to the masjid is sheltered. Nevertheless, he may combine them for the concession is for all people in general without exception.
“He may choose to perform jam a’ al-taqdim or al-t’akhir, whichever is convenient”: The better option will be that which is more convenient for him. The Prophet(pbuh) used to combine prayers in all the above situations, that is, during an illness, while on a journey and when there was a heavy downpour of rain.
If a person combines prayers at the time of the earlier prayer, the conditions are: Having an intention to combine prayers whilst saying the takbiratul ihram, not to leave a gap between the two prayers except the time needed to say the iqamah or perform a brief ablution. It is nullified if one performs Sunnah prayers (rawatib) in between the two obligatory prayers and the excuses for the concession must be present at the beginning of the prayers and at the first taslim.
“If a person combines prayers at the time of the earlier prayer, the conditions are”: When one performs jama’al-taqdim, there are three conditions:
Firstly: “Having an intention to combine prayers while saying the takbiratul ihram”: One must have the intention to combine the prayers at the start of the first prayer.
Secondly: “Not to leave a gap between the two prayers except the time needed to say the iqamah or perform a brief ablution”: Both prayers should be performed in quick succession. It is called jama (combining) for this reason. If one leaves a gap in between the two prayers or if he prays nawafil prayers in between the two prayers, the attribute of combining prayers is lost.
The Prophet(pbuh) and his Companions prayed maghrib prayers at Muzdalifah, secured their animals and then prayed ‘isha when combining both the prayers. (Reported by al-Bukhari (1/41, 56), (2/200) and Muslim (4/70, 73) from the narration of Usamah ibn Zayd, that he said, “The Messenger of Allah proceeded from ‘Arafah, and as he approached the creek of a hill, he got down (from his camel) and urinated, and then performed a light ablution. I said to him, ‘Prayer.’ Whereupon he said, ‘The prayer awaits you (at Muzdalifa).’ So, he rode again, and as he came to Muzdalifa, he got down and performed ablution well. Then the iqamah was pronounced for the prayer, and he observed the sunset prayer. Then every person made his camel kneel down there, and then the iqamah was pronounced for the ‘isha prayer and he observed it, and he (the holy Prophet) did not observe any prayer (either sunan or nawafil) in between them.”)
This is proof that a small gap in between the two prayers is inconsequential.
“It is nullified if one performs Sunnah prayers (rawatib) in between the two obligatory prayers”: This action will negate the attribute of combining prayers.
Thirdly: “And the excuses for the concession must be present at the beginning of the prayers and at the first taslim: The excuses that entitle one to perform the concession of combining prayers must be present during the beginning of both prayers and at the taslim of the earlier prayer. If the excuses are not present while a person is combining prayers, then it is nullified.
If a person combines the prayers at the time when the second prayer is due, then the conditions are: That he has an intention to combine prayers when the first prayer is due, he does not have time-constraints to perform it and that the excuses that validate the concession are present until the second prayer is due.
“If a person combines the prayers at the time when second prayer is due, then the conditions are”: There are three conditions when jama’ al-t’akhir is performed:
First: To have the intention at the time of the first prayer that jama will be performed later. If one does not make the intention at this time, then combining the prayers becomes invalid. The Prophet(pbuh) said, “Verily all actions are by intentions and verily for each person is what he intended.” (Hadith which is agreed upon (muttafaqun alayh) from the narration of ‘Umar. Reported by al-Bukhari (1/1) and Muslim (6/48).)
Second: “He does not have time-constraints to perform it”: He must not be hard-pressed for time to perform jama’ when the earlier prayer is due. In the event that time is a constraint, he is obliged to perform the earlier prayer in its time.
Third: “And that the excuses that validate the concession are present until the second prayer is due”: If the excuses are lifted before the second prayer is due, then combining the prayers is not valid. One must perform the prayers as normal i.e., the earlier prayer is read in its time as normal.
By Shaykh Salih ibn Fawzan al-Fawzan
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