When to combine prayers in the rain and what are the times in which they are combined?

The questioner : His EminenceThe Shaykh : We are experiencing rain and blessings these days. The question is: When is combining permitted? And what are the times in which prayers are combined?

The Shaykh : This is an important question. Had we not wanted to complete the recitation of Surat al-Fatihah, the beginning of the session would have been devoted to discussing this topic.
First: We must know that the times of the prayers are defined by Allah and His Messenger. As for from Allah, Allah the Exalted said: defining them, and He the Exalted said: .
As for the Messenger (peace and blessings be upon him), he explained that clearly and explicitly: the time of the midday prayer is from such-and-such to such-and-such, the time of the afternoon prayer is from such-and-such to such-and-such, the time of the sunset prayer is from such-and-such to such-and-such, the time of the night prayer is from such-and-such to such-and-such, and the time of the dawn prayer is from such-and-such to such-and-such, in detail and with the utmost clarity. The original rule is that it is obligatory to pray in its time. So, if one prays before the time, even if it is only with the opening takbir, his prayer is voluntary if he is ignorant and thinks the time has entered. If he did it intentionally, he is playing with the religion, and his prayer is invalid and returned to him. If he prays before the time, even if it is only the opening takbir, how much more so if he prays the entire prayer before the time? So, if one prays before the time, if he knows that the time has not entered, he is playing with the religion and his prayer is invalid and returned to him. If he was ignorant and thought the time had entered, his prayer is voluntary and he must repeat it after the time enters. And if one prays after the time, it is the same: if he did it intentionally, his prayer is invalid and not accepted from him, even if he prays a thousand times. If it was for an excuse, such as forgetfulness, sleep, or ignorance of the time, thinking that it has not ended, then his prayer is valid. This is the original rule.
It is not permissible for a person to combine prayers, whether by advancing or delaying, except for a legitimate religious excuse.
The adhan is good.
The legitimate religious excuse is clear, and its criterion is what 'Abdullah ibn 'Abbas (may Allah be pleased with him) indicated when he said: meaning: that it does not cause hardship. Accordingly, the criterion for combining is that there be hardship for the people in leaving it, and that there be hardship and difficulty in separating each prayer and performing it in its own time. This is the criterion. If there is hardship and difficulty, combining is done. If there is no hardship or difficulty, combining is not permissible. And whoever combines by advancing must repeat the prayer he performed before the time.

The questioner : Your opinion now...

The Shaykh : Yes, the opinion differs. In some countries, the rain falls heavily, and this is a hardship for people to go to the mosque, their clothes get wet, and they are harmed. This is a hardship. Or the rain may have stopped, but the markets and streets are slippery, or there is, for example, a lot of standing water that harms people. This is also a hardship, so combining is done. Otherwise, it is not permissible. For this reason, we regret that some people who claim to adhere to the Sunnah, meaning they say: "We adhere to the Sunnah," make a mistake in this issue and think that combining is permissible for the slightest reason. This is a mistake. Then we must say: If we know that there is no hardship in leaving the combining, then combining becomes forbidden. If we know that there is hardship in leaving it, then combining becomes permissible, indeed recommended. If we are in doubt, then combining is forbidden, because the original rule is the obligation of performing the prayer in its time. So we do not deviate from this original rule except with a certain matter.

The questioner : ...

The Shaykh : Yes, as for the prayer that is combined, the well-known view in the school of Imam Ahmad ibn Hanbal is that there is no combining between the midday and afternoon prayers for rain or the like, but rather combining is done between the sunset and night prayers.
But the correct view is that combining is done between the sunset and night prayers, and between the midday and afternoon prayers, because the operative cause is difficulty. Whenever it is found in the midday and afternoon prayers or in the sunset and night prayers, combining is permissible.
Then I say to you, my brothers: Do not think that combining is a dispensation according to all scholars. Even those who say that it is permissible say that leaving it is better. But we see that if the cause is found, doing it is better. And there is a school of thought that represents, perhaps, three-quarters of the Muslim community when the caliphate was with the Turks and they were on the school of Imam Abu Hanifa (may Allah have mercy on him), who holds that there is no combining at all except in two places: at 'Arafah and Muzdalifah, for the sake of the rites of pilgrimage. Otherwise, there is no combining in travel, no combining in illness, no combining in rain, and no combining in anything else. So do not think that the issue is easy; the issue is difficult.
So now, the summary of the answer: If the excuse is verified, combining is what? It is better. If we know that there is no excuse, combining is forbidden. If we are in doubt, combining is forbidden, because the original rule is the obligation of performing the prayer in its times.

The questioner : Is the intention to combine obligatory when starting the prayer?

The Shaykh : No, it is not obligatory. The intention to combine is not a condition. When the cause is found, even after the first prayer, he combines.