Combining the prayers without travel, whether the traveler is moving or stationary.
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The questioner : O Shaykh, ... evidence for combining the prayers without ... without ...; meaning you combined the prayers while you were not in a state of ...?
The Shaykh : Ah, you are referring to the position of Imam Ibn al-Qayyim.
The questioner : What is the evidence?
The Shaykh : The evidence is the hadith of Mu'adh ibn Jabal (may Allah be pleased with him), which Imam Malik narrated in his *Muwatta* and Abu Dawud in his *Sunan*: "That the Prophet (peace and blessings be upon him) was stationary during the expedition to Tabuk when the call to prayer was made for the midday prayer, so he went out and prayed the midday prayer and the afternoon prayer, then he went in. When the call to prayer was made for the sunset prayer, he went out and prayed the sunset prayer and the night prayer." This is explicit evidence that the Prophet (peace and blessings be upon him) used to combine the two prayers while stationary and not actively traveling. As for what came in the hadith of Ibn 'Umar (may Allah be pleased with them both) in the *Sahihayn* that the Prophet (peace and blessings be upon him) used to combine when he hastened his travel, this is not on the same level as if it had said: "He did not combine except when he hastened his travel." It affirms a combining that the Messenger (peace be upon him) performed, and it does not negate in this report what others affirmed. Therefore, it is permissible for the traveler to combine, whether he is moving or stationary, as long as he remains under the ruling of a traveler. Just as it is permissible for him to shorten the prayer, and shortening is more important than combining. We mentioned to you earlier that the Prophet (peace and blessings be upon him) combined in Madinah, as Ibn 'Abbas said, between the midday and afternoon prayers, and between the sunset and night prayers, without travel or rain. They asked: "What did he intend by that, O Abu al-'Abbas?" He said: "He intended not to burden his Ummah." So the traveler is more deserving of such combining, even if he is stationary. Add to that what the scholars of the Muslims unanimously agreed upon, even those who say that combining in travel is not permissible even if one is actively traveling, such as the Hanafis; they agreed with the majority on the permissibility of combining at 'Arafah and at Muzdalifah, and this is combining while stationary. So since its like has been established in the hadith of Mu'adh ibn Jabal, that is a dispensation from Allah (Blessed and Exalted is He). And he (peace and blessings be upon him) said:Sahih Ibn Hibban 6:48, and in another narration: Bulugh al-Maram 2:341.
And peace be upon you, and the mercy of Allah and His blessings.
The Shaykh : Ah, you are referring to the position of Imam Ibn al-Qayyim.
The questioner : What is the evidence?
The Shaykh : The evidence is the hadith of Mu'adh ibn Jabal (may Allah be pleased with him), which Imam Malik narrated in his *Muwatta* and Abu Dawud in his *Sunan*: "That the Prophet (peace and blessings be upon him) was stationary during the expedition to Tabuk when the call to prayer was made for the midday prayer, so he went out and prayed the midday prayer and the afternoon prayer, then he went in. When the call to prayer was made for the sunset prayer, he went out and prayed the sunset prayer and the night prayer." This is explicit evidence that the Prophet (peace and blessings be upon him) used to combine the two prayers while stationary and not actively traveling. As for what came in the hadith of Ibn 'Umar (may Allah be pleased with them both) in the *Sahihayn* that the Prophet (peace and blessings be upon him) used to combine when he hastened his travel, this is not on the same level as if it had said: "He did not combine except when he hastened his travel." It affirms a combining that the Messenger (peace be upon him) performed, and it does not negate in this report what others affirmed. Therefore, it is permissible for the traveler to combine, whether he is moving or stationary, as long as he remains under the ruling of a traveler. Just as it is permissible for him to shorten the prayer, and shortening is more important than combining. We mentioned to you earlier that the Prophet (peace and blessings be upon him) combined in Madinah, as Ibn 'Abbas said, between the midday and afternoon prayers, and between the sunset and night prayers, without travel or rain. They asked: "What did he intend by that, O Abu al-'Abbas?" He said: "He intended not to burden his Ummah." So the traveler is more deserving of such combining, even if he is stationary. Add to that what the scholars of the Muslims unanimously agreed upon, even those who say that combining in travel is not permissible even if one is actively traveling, such as the Hanafis; they agreed with the majority on the permissibility of combining at 'Arafah and at Muzdalifah, and this is combining while stationary. So since its like has been established in the hadith of Mu'adh ibn Jabal, that is a dispensation from Allah (Blessed and Exalted is He). And he (peace and blessings be upon him) said:
Indeed, Allah loves that His dispensations be taken, just as He loves that His strict rulings be taken.
إن الله يحبُّ أن تُؤتى رخصه كما يحبُّ أن تُؤتى عزائمُهjust as he dislikes that disobedience to Him be committed
كما يكره أن تُؤتى معصيتهAnd peace be upon you, and the mercy of Allah and His blessings.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.