If the people of the mosque combine Maghrib and 'Isha' by advancing the time, and one of the latecomers catches two rak'ahs of 'Isha' while he has not yet prayed Maghrib
Machine translationRead the Arabic original
Al-Halabi : There is a question, Professor, regarding the issue of combining the two prayers. A person arrived late and came during the 'Isha' prayer in the advanced combination of Maghrib and 'Isha'. Naturally, he had not prayed Maghrib. He arrived in the second rak'ah, and the imam finished both prayers. He still has to pray one more rak'ah, which is the completion of Maghrib for him?
The Shaykh : I mean, did he follow the 'Isha' prayer?
Al-Halabi : He followed the 'Isha' prayer, so he prays and intends Maghrib. Now, when he finishes, is it permissible for him to combine 'Isha' alone?
The Shaykh: No.
Al-Halabi : It is not permissible?
The Shaykh : Because the purpose of the dispensation for combining the two prayers, and in the mosques, is to obtain the congregation. This person did not obtain the congregation; therefore, he must attend the mosque at the time of the 'Isha' prayer.
Al-Halabi : Consequently, whoever says regarding this issue that the congregation in the combination is not a condition but is obligatory, meaning that whoever prays alone with the combination has sinned but his prayer is valid.
The Shaykh : There is a fallacy in the matter. The time is known to everyone as a condition for validity.
Al-Halabi : Yes.
The Shaykh : Now, this condition should remain in our minds, and this condition does not disappear except by a Shari'ah proof. The Shari'ah proof came to cancel this condition in some cases, such as combining during residence, either by advancing or delaying. Is this combination permissible for the person who prays alone in his house in the scenario I just described?
Al-Halabi : This is necessary for the one who says in this scenario I described that it is permissible, that he allows it.
The Shaykh : Now, how does he allow it, as long as the combination is not permissible for him, just as if he prayed at any time combining the two prayers, there is no need and there is no Shari'ah cause necessitating the combination, such as rain, fear, travel, and so on? There is no doubt that there is agreement among scholars that taking the prayer out of its time without a Shari'ah excuse is [forbidden]. And this combination is one of the Shari'ah excuses. So if he has no harm in performing each prayer in its time.
Al-Halabi : In the house, next to the room, for example, or something like that.
The Shaykh : And so on from the examples. Then how is it said that this is not a condition for him? No, this is a cancellation, unless he has some of the Shi'ah view that sees drawing near to Allah by combining the two prayers on all days of the year, as a spite against the people of the Sunnah. And as they say in our region in the Levant, I don't know if it exists with you, "as a spite against purity, he sneezed in his clothes"... Do you say that?
The questioner: Yes.
The questioner : But, our Shaykh, the same scenario I am saying, my brother Ali wants us to narrow it down and restrict it to the one who arrived late.
The Shaykh : He brought it up regarding the latecomer.
The questioner : I mean, to that I will return.
The Shaykh : Return.
The questioner : This one who arrived late, he means, is happy and very pleased that this imam will combine and he will take the dispensation, meaning he wants to take the dispensation. So he was late a little and missed the first prayer. In this lateness, is he deprived of this dispensation?
The Shaykh : The dispensation, why was it legislated? We said...
The questioner : To remove hardship.
The Shaykh: No.
The questioner : He wanted not to burden his Ummah.
The Shaykh : May Allah forgive you.
The questioner: Amen.
The Shaykh : This hadith that you are citing as evidence now is not its place. We said earlier, if a man wants to combine in his house, is it permissible?
The questioner : We said it is not permissible.
The Shaykh : Did you say it or did I say it?
The questioner : We said.
The Shaykh : He is like that, he wants. At the beginning he said, we said... Now, you are saying with us like this. If you say with us like this, your whole argument falls.
The questioner : I say regarding the one who arrived late, so this time...
The Shaykh : Do not repeat your words to me.
The questioner : I mean, he is alone.
The Shaykh : If he prays in his house, is it permissible for him to combine?
The questioner : He does not combine.
The Shaykh : He does not combine. Why?
The questioner : Because he has no hardship... the warmth... and the covering are present.
The Shaykh : This phrase, when you say it, is it the cause of the ruling or not?
The questioner : Which phrase?
The Shaykh : No hardship. Is it a complete cause or an incomplete cause?
The questioner : Perhaps I understood this, so based on what I understood, I say it is an incomplete cause.
The Shaykh : You know, does the incomplete cause stand alone in the Shari'ah ruling?
The questioner : It does not stand alone.
The Shaykh : Then?
The questioner : But I want to say that I understood this as you want me to understand.
The Shaykh : Say what you wish, but I now want to understand as I want to understand.
The Shaykh : And I want you to understand as you want to understand...
The questioner : Why do we not say it is a complete cause?
The Shaykh : Assume it is a complete cause.
The questioner : Why do we not say, what is the obstacle?
The Shaykh : You can, with evidence, distinguish between the man who prays in his house alone or in his shop and the man who prays in the mosque, and say that the one who prays in the mosque is allowed to combine and the one in the house is not allowed to combine.
The questioner : Yes.
The Shaykh : So if
The questioner : And this, considering it is complete, in the house he did not obtain the cause, which is hardship.
The Shaykh : Is this it?
The questioner : And the one in the mosque walked this distance and fell into hardship.
The Shaykh : Very good.
The questioner : So he combines the two prayers.
The Shaykh : No, but the dhikr in the mosque, the intended thing is the congregation. In the house, it may be in solitude or it may be in congregation.
The questioner : Yes, but it is not like the congregation of the mosque.
The Shaykh : Ha ha, this is settled in the minds of everyone, so there is no "I said" and "we said" in it. This is a matter of consensus. Now, this one who came to the mosque and exerted himself, and as the speaker said earlier, was late a little, and in reality was late a lot, otherwise he would pray the sunnah before it, and by permission, and I don't know what, and so on. He was late a lot. It is not important whether a lot or a little, what is the place of disagreement, what is the place of discussion? In any case, whatever he caught of the 'Isha' prayer in congregation such that it can be said that he caught the congregation, then here the cause became incomplete, because the congregation for combining the two prayers was legislated to combine the two virtues: the virtue of the first congregation and the virtue of the other congregation. So this one who did not catch except the first congregation did not catch the two virtues, so his catching was not complete, like the one who combines now, we say, in the house between the two prayers, even if in congregation.
The questioner : Yes, even if in congregation.
The Shaykh : Ha, this is not valid for him to combine, even if this is better than that, but this is better than that by half the reward value, because he caught the congregation in the first prayer and did not catch the prayer in the second congregation. The result of this difference is that this person can make up for what he missed of the prayer congregation in the second obligatory prayer by attending the mosque at the time of this prayer. This is possible.
The questioner : He can do that.
The Shaykh : Now, I will bring you a scenario: if this man prays in the mosque alone, just as if he prays in the house alone, is it valid or not? ... Standing and he is in his house, it is permissible for him to pray in his house.
The questioner : And he would have come in the sunnah.
The Shaykh : It came in the sunnah, the prayer in the homes, the prayer in the homes. And even if that cause is gone, the matter remains alive regarding the prayer, directed for him, because he did not catch the second prayer with the congregation of the Muslims when they combined the two obligations.
The questioner : But what is the ruling of the prayer of those who combine, our Shaykh?
The Shaykh : They combine in this scenario?
The questioner: Yes.
The Shaykh : Of course, this is a mistake. They must not combine.
The questioner : If we ask about such a scenario.
The Shaykh : They would have prayed the prayer before its time.
The questioner : They repeat it in its time.
The Shaykh : Yes, they must go down to the mosque and pray with the imam. This issue was raised with our brother Ali al-Shishani when I mentioned to him that he must return to the mosque and pray with the congregation during the time of the 'Isha' prayer. He said, "There is no imam." I said, "No, the imam must be present at the time when he combines the two prayers, so that those who did not combine them can pray at the prescribed time." He said, "By Allah, this is the first time I have heard this, and you know he is an imam." I said to him, "This is what the Messenger of Allah (peace and blessings be upon him) did when the Friday prayer and the festival prayer coincided on the day of 'Id al-Fitr or 'Id al-Adha, and he said:; so he is telling you that we want to gather the people at the time of the Friday prayer. What is the harm in that? Because perhaps some people did not catch this prayer, the festival prayer, with the Messenger of Allah (peace and blessings be upon him), so there would be no festival prayer and no Friday prayer. Therefore, the Messenger of Allah (peace and blessings be upon him) had to make it clear to the people that the imam must be present at the time when he combines the two prayers, and also that he must be present for the Friday prayer at its designated time, so that the man who missed such a combination can make it up.The questioner : And he prays with them as well.
The Shaykh : And he prays with them, and it will be a voluntary prayer for him.
The questioner : In this case, it is not sufficient for him to have combined the prayers and be done with it; rather, he is ordered to repeat the prayer.
The Shaykh : Yes, he is ordered to repeat the prayer for the purpose of what? Gathering the Muslims at the established times of the prayers, because it is not the case that every person attended this combination of the two prayers, is it not?
The questioner: Yes.
The Shaykh : I mean, did he follow the 'Isha' prayer?
Al-Halabi : He followed the 'Isha' prayer, so he prays and intends Maghrib. Now, when he finishes, is it permissible for him to combine 'Isha' alone?
The Shaykh: No.
Al-Halabi : It is not permissible?
The Shaykh : Because the purpose of the dispensation for combining the two prayers, and in the mosques, is to obtain the congregation. This person did not obtain the congregation; therefore, he must attend the mosque at the time of the 'Isha' prayer.
Al-Halabi : Consequently, whoever says regarding this issue that the congregation in the combination is not a condition but is obligatory, meaning that whoever prays alone with the combination has sinned but his prayer is valid.
The Shaykh : There is a fallacy in the matter. The time is known to everyone as a condition for validity.
Al-Halabi : Yes.
The Shaykh : Now, this condition should remain in our minds, and this condition does not disappear except by a Shari'ah proof. The Shari'ah proof came to cancel this condition in some cases, such as combining during residence, either by advancing or delaying. Is this combination permissible for the person who prays alone in his house in the scenario I just described?
Al-Halabi : This is necessary for the one who says in this scenario I described that it is permissible, that he allows it.
The Shaykh : Now, how does he allow it, as long as the combination is not permissible for him, just as if he prayed at any time combining the two prayers, there is no need and there is no Shari'ah cause necessitating the combination, such as rain, fear, travel, and so on? There is no doubt that there is agreement among scholars that taking the prayer out of its time without a Shari'ah excuse is [forbidden]. And this combination is one of the Shari'ah excuses. So if he has no harm in performing each prayer in its time.
Al-Halabi : In the house, next to the room, for example, or something like that.
The Shaykh : And so on from the examples. Then how is it said that this is not a condition for him? No, this is a cancellation, unless he has some of the Shi'ah view that sees drawing near to Allah by combining the two prayers on all days of the year, as a spite against the people of the Sunnah. And as they say in our region in the Levant, I don't know if it exists with you, "as a spite against purity, he sneezed in his clothes"... Do you say that?
The questioner: Yes.
The questioner : But, our Shaykh, the same scenario I am saying, my brother Ali wants us to narrow it down and restrict it to the one who arrived late.
The Shaykh : He brought it up regarding the latecomer.
The questioner : I mean, to that I will return.
The Shaykh : Return.
The questioner : This one who arrived late, he means, is happy and very pleased that this imam will combine and he will take the dispensation, meaning he wants to take the dispensation. So he was late a little and missed the first prayer. In this lateness, is he deprived of this dispensation?
The Shaykh : The dispensation, why was it legislated? We said...
The questioner : To remove hardship.
The Shaykh: No.
The questioner : He wanted not to burden his Ummah.
The Shaykh : May Allah forgive you.
The questioner: Amen.
The Shaykh : This hadith that you are citing as evidence now is not its place. We said earlier, if a man wants to combine in his house, is it permissible?
The questioner : We said it is not permissible.
The Shaykh : Did you say it or did I say it?
The questioner : We said.
The Shaykh : He is like that, he wants. At the beginning he said, we said... Now, you are saying with us like this. If you say with us like this, your whole argument falls.
The questioner : I say regarding the one who arrived late, so this time...
The Shaykh : Do not repeat your words to me.
The questioner : I mean, he is alone.
The Shaykh : If he prays in his house, is it permissible for him to combine?
The questioner : He does not combine.
The Shaykh : He does not combine. Why?
The questioner : Because he has no hardship... the warmth... and the covering are present.
The Shaykh : This phrase, when you say it, is it the cause of the ruling or not?
The questioner : Which phrase?
The Shaykh : No hardship. Is it a complete cause or an incomplete cause?
The questioner : Perhaps I understood this, so based on what I understood, I say it is an incomplete cause.
The Shaykh : You know, does the incomplete cause stand alone in the Shari'ah ruling?
The questioner : It does not stand alone.
The Shaykh : Then?
The questioner : But I want to say that I understood this as you want me to understand.
The Shaykh : Say what you wish, but I now want to understand as I want to understand.
The Shaykh : And I want you to understand as you want to understand...
The questioner : Why do we not say it is a complete cause?
The Shaykh : Assume it is a complete cause.
The questioner : Why do we not say, what is the obstacle?
The Shaykh : You can, with evidence, distinguish between the man who prays in his house alone or in his shop and the man who prays in the mosque, and say that the one who prays in the mosque is allowed to combine and the one in the house is not allowed to combine.
The questioner : Yes.
The Shaykh : So if
The questioner : And this, considering it is complete, in the house he did not obtain the cause, which is hardship.
The Shaykh : Is this it?
The questioner : And the one in the mosque walked this distance and fell into hardship.
The Shaykh : Very good.
The questioner : So he combines the two prayers.
The Shaykh : No, but the dhikr in the mosque, the intended thing is the congregation. In the house, it may be in solitude or it may be in congregation.
The questioner : Yes, but it is not like the congregation of the mosque.
The Shaykh : Ha ha, this is settled in the minds of everyone, so there is no "I said" and "we said" in it. This is a matter of consensus. Now, this one who came to the mosque and exerted himself, and as the speaker said earlier, was late a little, and in reality was late a lot, otherwise he would pray the sunnah before it, and by permission, and I don't know what, and so on. He was late a lot. It is not important whether a lot or a little, what is the place of disagreement, what is the place of discussion? In any case, whatever he caught of the 'Isha' prayer in congregation such that it can be said that he caught the congregation, then here the cause became incomplete, because the congregation for combining the two prayers was legislated to combine the two virtues: the virtue of the first congregation and the virtue of the other congregation. So this one who did not catch except the first congregation did not catch the two virtues, so his catching was not complete, like the one who combines now, we say, in the house between the two prayers, even if in congregation.
The questioner : Yes, even if in congregation.
The Shaykh : Ha, this is not valid for him to combine, even if this is better than that, but this is better than that by half the reward value, because he caught the congregation in the first prayer and did not catch the prayer in the second congregation. The result of this difference is that this person can make up for what he missed of the prayer congregation in the second obligatory prayer by attending the mosque at the time of this prayer. This is possible.
The questioner : He can do that.
The Shaykh : Now, I will bring you a scenario: if this man prays in the mosque alone, just as if he prays in the house alone, is it valid or not? ... Standing and he is in his house, it is permissible for him to pray in his house.
The questioner : And he would have come in the sunnah.
The Shaykh : It came in the sunnah, the prayer in the homes, the prayer in the homes. And even if that cause is gone, the matter remains alive regarding the prayer, directed for him, because he did not catch the second prayer with the congregation of the Muslims when they combined the two obligations.
The questioner : But what is the ruling of the prayer of those who combine, our Shaykh?
The Shaykh : They combine in this scenario?
The questioner: Yes.
The Shaykh : Of course, this is a mistake. They must not combine.
The questioner : If we ask about such a scenario.
The Shaykh : They would have prayed the prayer before its time.
The questioner : They repeat it in its time.
The Shaykh : Yes, they must go down to the mosque and pray with the imam. This issue was raised with our brother Ali al-Shishani when I mentioned to him that he must return to the mosque and pray with the congregation during the time of the 'Isha' prayer. He said, "There is no imam." I said, "No, the imam must be present at the time when he combines the two prayers, so that those who did not combine them can pray at the prescribed time." He said, "By Allah, this is the first time I have heard this, and you know he is an imam." I said to him, "This is what the Messenger of Allah (peace and blessings be upon him) did when the Friday prayer and the festival prayer coincided on the day of 'Id al-Fitr or 'Id al-Adha, and he said:
Two festivals have coincided on your day today. Whoever wishes to attend, let him attend, and whoever wishes not to attend, let him not attend.
اجتمع في يومكم هذا عيدان فمن شاء أن يحضر فليحضر وإن مجمعون ومن شاء لا يحضرThe Shaykh : And he prays with them, and it will be a voluntary prayer for him.
The questioner : In this case, it is not sufficient for him to have combined the prayers and be done with it; rather, he is ordered to repeat the prayer.
The Shaykh : Yes, he is ordered to repeat the prayer for the purpose of what? Gathering the Muslims at the established times of the prayers, because it is not the case that every person attended this combination of the two prayers, is it not?
The questioner: Yes.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.