The Prophet (peace and blessings be upon him) combining the prayers without travel or rain
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It is reported in Sahih Muslim from Ibn 'Abbas (may Allah be pleased with them both): (That the Prophet (peace and blessings be upon him) combined the Dhuhr and 'Asr prayers, and the Maghrib and 'Isha' prayers, without travel or rain, so when they asked Ibn 'Abbas about the reason for that,He said: it was so as not to burden them) or as it is in the hadith, please inform us about that, may Allah guide you?
Yes, this hadith, as you mentioned, came in Sahih Muslim, and Ibn 'Abbas (may Allah be pleased with them both) was asked about it and he said: (He intended not to cause hardship for his Ummah) meaning: not to burden them with hardship and difficulty.
Therefore, it is permissible for a person, whenever he is afflicted with hardship and difficulty in separating the prayers, to combine the Dhuhr and 'Asr, and the Maghrib and 'Isha', whether in travel or in residence. For this reason, we combine on days of rain, we combine on days of cold wind, and we combine in illness. The door of combining is wider than the door of shortening. Shortening has only one cause, which is travel. So one who is not traveling does not shorten, even a person who is severely ill cannot shorten unless he is outside his town, like a person who went for treatment; then he shortens, even if the treatment lasts for years. But combining is wider. The cause of combining is need, and the cause of shortening is travel. For this reason, it is permissible for the woman with irregular bleeding (istihadah) — who is afflicted with blood continuously — to combine; because it is difficult for her, with the blood coming out, to perform wudu for every prayer.
The scholars said: Even the nursing mother for whom it is difficult to purify her clothes from the impurity of her child for every prayer, it is permissible for her to combine. But this is what the scholars said for a time when people were in straitened circumstances, and the woman had only one garment, and it was difficult for her to wash it every time the boy urinated on it. But now — praise be to Allah — it is possible for the woman to have a specific garment for prayer, and another for when she is with her children.
Yes, this hadith, as you mentioned, came in Sahih Muslim, and Ibn 'Abbas (may Allah be pleased with them both) was asked about it and he said: (He intended not to cause hardship for his Ummah) meaning: not to burden them with hardship and difficulty.
Therefore, it is permissible for a person, whenever he is afflicted with hardship and difficulty in separating the prayers, to combine the Dhuhr and 'Asr, and the Maghrib and 'Isha', whether in travel or in residence. For this reason, we combine on days of rain, we combine on days of cold wind, and we combine in illness. The door of combining is wider than the door of shortening. Shortening has only one cause, which is travel. So one who is not traveling does not shorten, even a person who is severely ill cannot shorten unless he is outside his town, like a person who went for treatment; then he shortens, even if the treatment lasts for years. But combining is wider. The cause of combining is need, and the cause of shortening is travel. For this reason, it is permissible for the woman with irregular bleeding (istihadah) — who is afflicted with blood continuously — to combine; because it is difficult for her, with the blood coming out, to perform wudu for every prayer.
The scholars said: Even the nursing mother for whom it is difficult to purify her clothes from the impurity of her child for every prayer, it is permissible for her to combine. But this is what the scholars said for a time when people were in straitened circumstances, and the woman had only one garment, and it was difficult for her to wash it every time the boy urinated on it. But now — praise be to Allah — it is possible for the woman to have a specific garment for prayer, and another for when she is with her children.