Is it permissible to combine prayers while traveling?

The questioner : The second question

The Shaykh : Yes.

The questioner : The issue of combining prayers in its current form

The Shaykh : Yes.

The questioner : Between the two prayers

The Shaykh : Ah

The questioner : What I learned from my brother Abu Malik a while ago is that he does not support combining prayers at all

The Shaykh : Yes.

The questioner : So I would like to know the evidence for this?

The Shaykh : We have addressed this issue more than once, and I believe there are also many, many recordings. As is our custom in answering the previous question, we say briefly that combining is either in travel or in residence. Combining in travel: there are explicit hadiths on two aspects. One relates to combining by advancing, and formal combining is not conceivable in that. Formal combining is not conceivable in combining by advancing. The other is combining by delaying. In Sahih Muslim, from the hadith of Anas ibn Malik (may Allah be pleased with him) This is an explicit text, and it is authentic regarding actual combining. This is in travel. In residence, combining in congregation is not conceivable except in the case of rain or what takes the place of rain. I do not want to expand now, as I mentioned earlier, there are many recordings. Combining at the time of rain is not conceivable except as combining by advancing, because if they prayed at the time of Dhuhr and there was no rain, they have fulfilled the obligation of performing the prayer in its time. And if rain falls at the time of Asr, there is no longer room for combining between Asr and Maghrib. If rain falls at the time of Dhuhr, combining is not possible except as combining by advancing. And if we look at two matters, one of which relates to the hadith of Ibn Abbas in the Sahih, and his statement (may Allah be pleased with him and his father): When Ibn Abbas mentioned in this hadith that the Prophet (peace and blessings be upon him) combined while residing in Madinah without the excuse of travel and without the excuse of rain, that means it was customary among them to combine because of rain, just as it was customary among them to combine because of travel. Combining because of rain is not possible except as combining by advancing. This is the first matter. And therefore, the reports continued from many of the righteous Salaf that they used to combine for rain. Combining for rain does not accept formal combining at all, but rather it is actual combining, so that those who combine between the two prayers may obtain the virtue of the first congregational prayer and the second, which was advanced to the time of the first prayer. This is a summary of what we have mentioned more than once.

The questioner : If you please, first, to complete the answer to the question, my brother said he denies combining, meaning absolutely. The truth is, this is perhaps not accurate. I do not say this absolutely, but rather I say that combining in the manner in which people do it today is what I do not see. As for combining in travel, this is truly a matter on which no one differs, especially in the travel of one who is moving. This is the first matter. And as for the second matter, our Shaykh, may Allah reward him with good

The Shaykh: And you too

The questioner : If he speaks and I am with him in the same gathering, my etiquette and the etiquette of knowledge prevent me from objecting to any answer, even if it contradicts what I hold. But this is what I wanted to say.

Another questioner : A follow-up question to the Shaykh

The questioner : Please, my brother.

Another questioner : We have heard about those possessed and afflicted by jinn. What is the ruling on this in the Shari'ah?

The questioner : No, excuse me, before that, my brother Abu Hani has a question. Excuse me, it relates to travel and combining prayers.