In the hadith of Ibn 'Abbas in al-Nasa'i's narration, he said: (I prayed with the Prophet (peace and blessings be upon him) in Madinah eight rak'ahs together and seven rak'ahs together). He said in
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The Shaykh: Yes.
The questioner: Here is the issue I have, and I want you to answer it, meaning, may Allah reward you with good.
The Shaykh: And you have not done it yet?!
The questioner: No, the issue I will mention to you now.
The Shaykh : And what is it?
The questioner: And it is in the hadith of Ibn 'Abbas in al-Nasa'i's narration, he said:As-Sunan al-Kubra lil-Nasa'i 2:67 In this narration, it says: Sahih Muslim 705e?!
The Shaykh: Who said that, may Allah forgive you.
The questioner: This narration does not explicitly state who said it, but the context means that Ibn 'Abbas is the one who said it!
The Shaykh: It is not him!
The questioner: Then who, O Shaykh?
The Shaykh: It is Abu al-Shu'tha, and it was said to him, and it was said to him: Is that not so? He said: "And I think that is the case." Have you not read this narration?
The questioner: I read it, O Shaykh, in "Al-Arwah," yes, O Shaykh.
The Shaykh: Good, O Shaykh, may Allah guide us and you all. Combine the narrations to arrive at the truth from their totality, not from one of them individually.
The questioner: Good, O Shaykh, cannot it be said that this narration I have now with al-Nasa'i, as it appears on the surface now, is from the words of Ibn 'Abbas?
The Shaykh: The surface appearance is not always taken as the basis.
The questioner: Yes, O Shaykh, but I will tell you, cannot it be said that it is established in the words of Ibn 'Abbas, and also in the words of Abu al-Shu'tha?
The Shaykh: What is established in the words of Ibn 'Abbas?
The questioner: He delayed the Zuhr prayer and hastened the 'Asr prayer.
The Shaykh: Yes, and what does "he delayed the Zuhr prayer" mean? Since you have not been convinced by my statement that this is not from the words of Ibn 'Abbas, but from the words of Abu al-Shu'tha? Rather, you continue to hover around the assumption that it is from the words of Ibn 'Abbas, and this is wrong, and this is wrong, wrong from the perspective of narration. It is not permissible for a student of knowledge to stop at one narration and close his other eye to the other narration. This is not permissible. Nevertheless, we will take another step with you and say to you: Is it the case here that he did not combine the two prayers in the time of one of them?!
The questioner: No, of course, the preferred ruling is not so.
The Shaykh: Then what do you say about combining prayers during travel?
The questioner: Combining prayers during travel?!
The Shaykh: Ah, is it a formal combination?
The questioner: No, it is a real combination.
The Shaykh: And what do you say about combining prayers in the rain, is it a formal combination?
The questioner: It is a real combination.
The Shaykh: Then where do we bring from - may Allah bless you - all these possibilities, while he says: "without travel or rain," meaning that it is the known combination in travel and rain, without travel or rain, and only to remove hardship. And in any case, there are other narrations that explicitly state that the combination was by delaying. I am not speaking now about the hadith of Ibn 'Abbas, this is an interjected clarifying phrase. There are other hadiths that explicitly state: that he delayed the Zuhr prayer until the beginning of the 'Asr prayer time and combined them, and this is in "Sahih Muslim." Therefore, remove from your minds the term "formal combination" regarding travel, rain, and hardship, for this condition has no basis at all in the Shari'ah. Then it contradicts the reasoning mentioned in the hadith, which is: "He wanted not to burden his Ummah." The research on this is long, and you will see it, if Allah wills, printed in the sixth volume of "Silsilat al-Ahadith al-Sahihah." And peace be upon you.
The questioner: Here is the issue I have, and I want you to answer it, meaning, may Allah reward you with good.
The Shaykh: And you have not done it yet?!
The questioner: No, the issue I will mention to you now.
The Shaykh : And what is it?
The questioner: And it is in the hadith of Ibn 'Abbas in al-Nasa'i's narration, he said:
I prayed with the Prophet (peace and blessings be upon him) in Madinah eight rak'ahs together and seven rak'ahs together
صلَّيت مع النبي - صلى الله عليه وسلم - بالمدينة ثمانيًا جميعًا وسبعًا جميعًاhe (the Holy Prophet) had delayed the noon prayer and hastened the afternoon prayer, and he delayed the sunset prayer and hastened the 'Isha' prayer
أخَّر الظهر وعجَّل العصر ، وأخَّر المغرب وعجَّل العشاءThe Shaykh: Who said that, may Allah forgive you.
The questioner: This narration does not explicitly state who said it, but the context means that Ibn 'Abbas is the one who said it!
The Shaykh: It is not him!
The questioner: Then who, O Shaykh?
The Shaykh: It is Abu al-Shu'tha, and it was said to him, and it was said to him: Is that not so? He said: "And I think that is the case." Have you not read this narration?
The questioner: I read it, O Shaykh, in "Al-Arwah," yes, O Shaykh.
The Shaykh: Good, O Shaykh, may Allah guide us and you all. Combine the narrations to arrive at the truth from their totality, not from one of them individually.
The questioner: Good, O Shaykh, cannot it be said that this narration I have now with al-Nasa'i, as it appears on the surface now, is from the words of Ibn 'Abbas?
The Shaykh: The surface appearance is not always taken as the basis.
The questioner: Yes, O Shaykh, but I will tell you, cannot it be said that it is established in the words of Ibn 'Abbas, and also in the words of Abu al-Shu'tha?
The Shaykh: What is established in the words of Ibn 'Abbas?
The questioner: He delayed the Zuhr prayer and hastened the 'Asr prayer.
The Shaykh: Yes, and what does "he delayed the Zuhr prayer" mean? Since you have not been convinced by my statement that this is not from the words of Ibn 'Abbas, but from the words of Abu al-Shu'tha? Rather, you continue to hover around the assumption that it is from the words of Ibn 'Abbas, and this is wrong, and this is wrong, wrong from the perspective of narration. It is not permissible for a student of knowledge to stop at one narration and close his other eye to the other narration. This is not permissible. Nevertheless, we will take another step with you and say to you: Is it the case here that he did not combine the two prayers in the time of one of them?!
The questioner: No, of course, the preferred ruling is not so.
The Shaykh: Then what do you say about combining prayers during travel?
The questioner: Combining prayers during travel?!
The Shaykh: Ah, is it a formal combination?
The questioner: No, it is a real combination.
The Shaykh: And what do you say about combining prayers in the rain, is it a formal combination?
The questioner: It is a real combination.
The Shaykh: Then where do we bring from - may Allah bless you - all these possibilities, while he says: "without travel or rain," meaning that it is the known combination in travel and rain, without travel or rain, and only to remove hardship. And in any case, there are other narrations that explicitly state that the combination was by delaying. I am not speaking now about the hadith of Ibn 'Abbas, this is an interjected clarifying phrase. There are other hadiths that explicitly state: that he delayed the Zuhr prayer until the beginning of the 'Asr prayer time and combined them, and this is in "Sahih Muslim." Therefore, remove from your minds the term "formal combination" regarding travel, rain, and hardship, for this condition has no basis at all in the Shari'ah. Then it contradicts the reasoning mentioned in the hadith, which is: "He wanted not to burden his Ummah." The research on this is long, and you will see it, if Allah wills, printed in the sixth volume of "Silsilat al-Ahadith al-Sahihah." And peace be upon you.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.