One adhan and two iqamahs for the combined prayer.

So, if they catch up with the prayer while they are descending at the time of Zuhr, they combine it with them as a combination of bringing forward; otherwise, they combine it with them as a combination of delaying. Then it is obligatory for all of them to shorten the prayer and not complete it, because shortening is the default ruling and not a dispensation, and this is the most correct of the scholars' opinions.

The questioner: The default ruling of shortening?

The Shaykh: The default ruling,

The questioner: The default ruling, not a dispensation.

The Shaykh: I reversed it,

The questioner: The shortening

The Shaykh: Yes. What did I say?

The questioner:..

The Shaykh: Okay, I say that when they combine the two prayers, they must shorten them; because shortening is the default ruling and not a dispensation, unlike combining. Combining the two prayers is only a dispensation, meaning that if they wanted to pray each prayer in its time while traveling, it would be permissible for them to do so. But what is more beloved to Allah, Blessed and Exalted is He, from His servants is that they follow His dispensations, as our Prophet (peace and blessings be upon him) said: , and in the other hadith: Therefore, the most beloved and prescribed is to combine the two prayers, especially when this dispensation becomes more emphasized in a situation where there is some difficulty in adhering to the default ruling, which is performing each of the two prayers in its time. Here, the dispensation is emphasized for the congregation, and it is not befitting for a Muslim to turn away from accepting the dispensation of Allah, Blessed and Exalted is He, because in that there is a hidden meaning of pride and arrogance regarding the dispensation of Allah, Blessed and Exalted is He, as he (peace and blessings be upon him) indicated when a questioner asked him, mentioning His saying, the Exalted: He said thisThe questioner: "Why do we, O Messenger of Allah, shorten the prayer when we are safe, while our Lord says: Why do we shorten the prayer when we are safe?" He (peace and blessings be upon him) said: Is it permissible for a servant to be proud of accepting the charity of his master, who is the Master of masters, Blessed and Exalted is He, as he (peace be upon him) indicated in the authentic hadith when a man came and said: "You are our master." He said: The true Master is Allah, Blessed and Exalted is He. So if it is not good for a slave to reject the gift of his master, who is a created slave like him, how dare the created servant reject the charity of the Creator, Blessed and Exalted is He? Therefore, because we know the difference between shortening, which is the default ruling, and combining, which is a dispensation, we should not be lenient with this dispensation, but rather accept it from our Lord, thanking Him, Blessed and Exalted is He, for His mercy toward us. So it is necessary to shorten the prayer, and it is recommended to combine the two prayers. Also, it is good to remind that every two prayers combined together have one adhan and two iqamahs. It is not that an adhan is called for each of them, but rather one adhan, but an iqamah is established for each of them. This is the most correct of what came from the Messenger (peace and blessings be upon him), and from the hadith of Jabir ibn 'Abd Allah al-Ansari in the story of the Prophet's (peace and blessings be upon him) pilgrimage in the Farewell Pilgrimage. I say this because there are some narrations in the authentic collections that there is , so mentioning the two adhans here is anomalous in the expression of the hadith scholars, not preserved, and what is preserved is one adhan for the two prayers and two iqamahs. So when they pray the first of them, the prayer is established immediately without a separation between them by the remembrances, let alone by the sunnahs, because the sunnahs are dropped in travel. The sunnahs that are prescribed to be performed before and after the prayer, like Zuhr for example, all these sunnahs are dropped in travel except two: the first is the sunnah of Fajr, and the other is the sunnah of Witr. The sunnah of Fajr, as the lady Aisha (may Allah be pleased with her) said: "The Messenger of Allah (peace and blessings be upon him) did not leave them, whether present or traveling." This indicates the importance of these two rak'ahs, and his (peace and blessings be upon him) saying confirms it: these two rak'ahs that some of the worshippers take lightly, Therefore, he (peace and blessings be upon him) would pray them even if he was traveling. Likewise, the sunnah of Witr, so he (peace and blessings be upon him) would also maintain it even in travel, even while riding on his camel, and it was not easy for him to dismount from his mount to the ground, so he would pray while riding. So, when they finish the first prayer and the iqamah is established for the other prayer, there is no separation between them, neither by the sunnah nor by the known remembrances after each prayer. When they establish the second iqamah for the other prayer and the prayer ends, we do not find in the Sunnah anything that prevents us from performing the customary known remembrances after the prayers at all times. As for the separation between the two obligatory prayers, there is no separation. This is known to us. So when they arrive at Medina, the travel will naturally be by land