Is it permissible to combine prayers without an excuse, and what is the authenticity of the hadith stating that the Messenger of Allah combined in prayer without fear or illness?
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Question: Is it permissible to combine prayers without an excuse, and what is the authenticity of the hadith stating that the Messenger of Allah combined in prayer without fear or illness? Please inform us of this, may Allah reward you.
Answer: Combining prayers without an excuse is not permissible, and the prayer is not valid in this case; because he prayed it outside its time without a valid legal excuse.And Allah the Exalted says: [Al-Nisa: 103], and combining is only
permitted for a valid legal excuse, such as illness and travel, and also between the two night prayers in the case of rain, mud, or severe cold. These are the excuses that permit combining the two prayers.
As for combining without an excuse, this is not permissible, and his prayer is not valid if he does so. The combined prayer performed outside its time is not valid; because he took it out of its time without a valid legal justification.
As for the hadith, its wording came in two narrations from the Prophet (peace and blessings be upon him):Sunan an-Nasa'i 601Sahih (Darussalam),And in a narration:Sunan Abi Dawud 1211Sahih (Al-Albani), and as for the narration mentioned by the questioner, it is not reported. That he combined without fear or illness, this is not reported from the Prophet (peace and blessings be upon him). The mention of illness did not come in the hadith.But what was reported is: Sunan an-Nasa'i 601Sahih (Darussalam) ،And in a narration:Sunan Abi Dawud 1211Sahih (Al-Albani), and the scholars have several answers regarding this hadith, some of whom suspended judgment on its meaning,And he said: stating that its meaning does not appear to him, so he suspended judgment on this.
Some of the scholars interpreted it as apparent combining, and this is what al-Shawkani supported in *Nail al-Awtar*.
And apparent combining: Its meaning is that one delays the first prayer until the end of its time, and brings forward the second prayer to the beginning of its time, then prays them together. This one is at the end of its time, and this one is at the beginning of its time. This is apparent combining, but each prayer was prayed
in its time. It is not true combining, but rather apparent combining. For example, he delayed Maghrib until the end of its time and brought forward Isha to the beginning of its time, and prayed them together. Similarly, he delayed, for example, Zuhr until the end of its time, and prayed Asr at the beginning of its time. This is called apparent combining, not true combining. This is a correct meaning, and al-Shawkani supported it, and others supported it in the meaning of the hadith, that what is intended is apparent combining.
And some of the scholars interpreted the hadith, which is his saying:Sunan an-Nasa'i 601Sahih (Darussalam), or Sunan Abi Dawud 1211Sahih (Al-Albani): that the meaning of that is that he combined due to illness;Because the excuses are four that permit combining:
either fear, or rain, or travel, or illness.
So if it is mentioned that heSunan an-Nasa'i 601Sahih (Darussalam) or Sunan Abi Dawud 1211Sahih (Al-Albani) remained, then the Prophet (peace and blessings be upon him) combined due to illness. It is also permissible for the sick person to combine, if he is afflicted with hardship by not combining.
Answer: Combining prayers without an excuse is not permissible, and the prayer is not valid in this case; because he prayed it outside its time without a valid legal excuse.And Allah the Exalted says:
Indeed, prayer has been decreed upon the believers a decree of specified times.
إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًاpermitted for a valid legal excuse, such as illness and travel, and also between the two night prayers in the case of rain, mud, or severe cold. These are the excuses that permit combining the two prayers.
As for combining without an excuse, this is not permissible, and his prayer is not valid if he does so. The combined prayer performed outside its time is not valid; because he took it out of its time without a valid legal justification.
As for the hadith, its wording came in two narrations from the Prophet (peace and blessings be upon him):
when there was no fear and he was not traveling
أنه جمع من غير خوف ولا سفرwithout any danger and rain
من غير خوف ولا مطرwhen there was no fear and he was not traveling
من غير خوف ولا سفرwithout any danger and rain
من غير خوف ولا مطرSome of the scholars interpreted it as apparent combining, and this is what al-Shawkani supported in *Nail al-Awtar*.
And apparent combining: Its meaning is that one delays the first prayer until the end of its time, and brings forward the second prayer to the beginning of its time, then prays them together. This one is at the end of its time, and this one is at the beginning of its time. This is apparent combining, but each prayer was prayed
in its time. It is not true combining, but rather apparent combining. For example, he delayed Maghrib until the end of its time and brought forward Isha to the beginning of its time, and prayed them together. Similarly, he delayed, for example, Zuhr until the end of its time, and prayed Asr at the beginning of its time. This is called apparent combining, not true combining. This is a correct meaning, and al-Shawkani supported it, and others supported it in the meaning of the hadith, that what is intended is apparent combining.
And some of the scholars interpreted the hadith, which is his saying:
when there was no fear and he was not traveling
من غير خوف ولا سفرwithout any danger and rain
من غير خوف ولا مطرeither fear, or rain, or travel, or illness.
So if it is mentioned that he