tag:blogger.com,1999:blog-49434175511573422642024-03-13T09:42:59.141-07:00The Hanafi Fiqh"Our school of thought is correct having possibility of error, whilst the school of thought of those who differ with us, [Malikis, Shafii's, Hanbalis] is on error having the possibility of being correct." : ad-Durr al MukhtarAhmad Shamilhttp://www.blogger.com/profile/15746976432199422866noreply@blogger.comBlogger3125tag:blogger.com,1999:blog-4943417551157342264.post-42288703370892865822011-04-30T01:36:00.001-07:002011-04-30T01:36:30.958-07:00Ibn Khuzaima’s narration about placing hands on chest in Salah<p align="justify">Normally three Ahadith are quoted as evidence for placing the hands on the chest during salah. Not just that some people seek evidence with these dubious narrations, they also contend that this alone is the right way. Let us see the actual status of these narrations. <p align="justify">We discuss the status of the narration from Sahih Ibn Khuzaima today and shall look into the other two narrations (one from Musnad Ahmad and other from Sunan Abu Dawud) in coming days. <p align="justify"><b><u>Narration from Sahih Ibn Khuzaima</u></b>: <p align="justify"><a href="http://lh4.ggpht.com/_zaZVjjAwFdo/TbvJ56C9-DI/AAAAAAAAABA/15AeMk5F7bA/s1600-h/clip_image002%5B4%5D.jpg"><img title="clip_image002" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="108" alt="clip_image002" src="http://lh5.ggpht.com/_zaZVjjAwFdo/TbvJ7e1UyoI/AAAAAAAAABE/o0Qn7C-PKvg/clip_image002_thumb%5B1%5D.jpg?imgmax=800" width="377" border="0"></a></p> <p align="justify">Wa’il bin Hajr said: <b>I offered salah with the Messenger of Allah, may Allah send peace and blessings unto him, and he placed his right hand over the left on his chest. </b>(Sahih Ibn Khuzaima, Hadith 479) <p align="justify">Shaykh Albani in his research of Sahih Ibn Khuzaima comments: <p align="justify"><a href="http://lh3.ggpht.com/_zaZVjjAwFdo/TbvJ8sHpwPI/AAAAAAAAABI/3z896jFNjAE/s1600-h/clip_image004%5B4%5D.jpg"><img title="clip_image004" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="59" alt="clip_image004" src="http://lh5.ggpht.com/_zaZVjjAwFdo/TbvJ-BdthvI/AAAAAAAAABM/EaW-1xFA_To/clip_image004_thumb%5B1%5D.jpg?imgmax=800" width="385" border="0"></a></p> <p align="justify"><b>“Its chain is <i>Da’if</i> because of Mo’mal and he is Ibn Isma’il with bad memory. But the Hadith is Sahih for there are reports from other routes of the same meaning. And about placing the hand on the chest other Ahadith support it.”</b> <p align="justify">So according to Shaykh Albani the narration is <i>Da’if</i>. As to his argument that it is supported by other narrations we shall see the reality of it in a future post. <p align="justify">Similarly Shaykh Shu’aib Arnaut also commented about this Hadith under a narration of Musnad Ahmad; <p align="justify"><a href="http://lh6.ggpht.com/_zaZVjjAwFdo/TbvJ_NAW6yI/AAAAAAAAABQ/w-rdxsDRN34/s1600-h/clip_image006%5B4%5D.jpg"><img title="clip_image006" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="72" alt="clip_image006" src="http://lh3.ggpht.com/_zaZVjjAwFdo/TbvKArvVB1I/AAAAAAAAABU/L2LY7k79uQo/clip_image006_thumb%5B1%5D.jpg?imgmax=800" width="407" border="0"></a></p> <p align="justify"><b>“And about the placing the hands on chest during salah there are reports from Wa’il bin Hajr in (works of) Ibn Khuzaima (479) and Baihaqi (2/30) both with <i>Da’if</i> chains.” </b>(Musnad Ahmad, comment to Hadith 21967) <p align="justify">Similarly Shaykh Nimawi’s comment on the narration is; <p align="justify"><b></b> <p align="justify"><b><a href="http://lh3.ggpht.com/_zaZVjjAwFdo/TbvKBrXFojI/AAAAAAAAABY/tqVvzLhlS8Q/s1600-h/clip_image008%5B3%5D.jpg"><img title="clip_image008" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="43" alt="clip_image008" src="http://lh6.ggpht.com/_zaZVjjAwFdo/TbvKCzk_jhI/AAAAAAAAABc/AQT8A_dlJY4/clip_image008_thumb.jpg?imgmax=800" width="254" border="0"></a></b></p> <p align="justify"><b>“In its chain is a problem and the addition ‘on his chest’ is not safely preserved.” </b>(Athar as-Sunan, Hadith 325) <p align="justify"><b><i>Wallahu ‘Alam!</i></b> Ahmad Shamilhttp://www.blogger.com/profile/15746976432199422866noreply@blogger.com1tag:blogger.com,1999:blog-4943417551157342264.post-63461365773655297172011-04-29T12:07:00.001-07:002011-04-30T01:46:09.346-07:00“Aameen” aloud or silently? Classical commentary to Qur’an 7:55<p align="justify">One of the best things about the Hanafi Fiqh is its being most close to the Qur’an. And the Hanafi scholars seek evidence with the Qur’an along with Ahadith on a lot of issues. <p align="justify">One of the most debated issues of Fiqh is about tone in saying, “Aameen”, after the Imam ends the recitation of al-Fatiha. <p align="justify">Not only that the position of Hanafi scholars is well supported by authentic narrations from the Prophet, may Allah bless him, it is also supported by the Holy Qur’an. <p align="justify">Allah Almighty says in the Holy Qur’an; <p align="justify"><a href="http://lh3.ggpht.com/_zaZVjjAwFdo/TbvMBDGjdhI/AAAAAAAAABg/y93NxQbgWtU/s1600-h/image%5B2%5D.png"><img title="image" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="65" alt="image" src="http://lh5.ggpht.com/_zaZVjjAwFdo/TbvMCmSXprI/AAAAAAAAABk/J8L280Bp_kY/image_thumb.png?imgmax=800" width="244" border="0"></a> <p align="justify"><b>“Supplicate to your Lord humbly and secretly.”</b> (al-‘Araf 7: 55) <p align="justify">In commentary to this Ayah, Imam Fakharuddin al-Razi writes; <p align="justify"><a href="http://lh6.ggpht.com/_zaZVjjAwFdo/TbvMGnW4-BI/AAAAAAAAABo/dI1XfS-r_Gc/s1600-h/razi%20aameen%5B5%5D.jpg"><img title="razi aameen" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="530" alt="razi aameen" src="http://lh4.ggpht.com/_zaZVjjAwFdo/TbvMMwv9U8I/AAAAAAAAABs/vk89XPaB638/razi%20aameen_thumb%5B3%5D.jpg?imgmax=800" width="573" border="0"></a> <p align="justify"><b>“Abu Hanifa, may Allah have mercy on him, said: Saying Aameen silently is better and al-Shafii’, may Allah have mercy on him, said; Saying it aloud is better. In support of his view Abu Hanifa said; the word “Aameen” has two angles to look at. One, it is a supplication and second that it is one of the names of Allah. And if it is a supplication then saying it silently is a must because of the saying of the Almighty, “Supplicate to your Lord humbly and secretly.” And if it a name from amongst the names of Almighty Allah, then silence in saying it is mandatory for Almighty’s saying, “Remember your Lord in your heart with humility and awe, and without speaking loudly” [7: 205] And if it does not prove its being mandatory, it atleast proves its being desirable. And we are of the same opinion!”</b> <p align="justify">Imam Razi was a sixth century post Hijrah scholar and died in year 606 of the Hijrah based calendar. <p align="justify">This also answers the people who allege that seeking evidence with this verse in this issue is a recent innovation and is not proved from classical scholars. <p align="justify">Hafiz Abu Tahir Zubair Alizai argues like that in his work, “al-qawl al-mateen fil jahr bil-tameen” Nauman publications p. 60. Infact he even categorically mentions Tafsir al-Kabir saying that it is among the earlier commentaries not having a word about the issue of tone in “Aameen” in commentary to Qur’an 7: 55. <p align="justify">Below is the image of what Hafiz Zubair Alizai wrote. <p align="justify"><a href="http://lh6.ggpht.com/_zaZVjjAwFdo/TbsMa-vXxSI/AAAAAAAAABw/-pSNG3uysFk/s1600-h/ali%20zy%20ameen%5B1%5D.jpg"><img title="ali zy ameen" style="border-right: 0px; border-top: 0px; display: block; float: none; margin-left: auto; border-left: 0px; margin-right: auto; border-bottom: 0px" height="359" alt="ali zy ameen" src="http://lh4.ggpht.com/_zaZVjjAwFdo/TbsMcAkcOSI/AAAAAAAAAB0/6suvQ1bgTdw/ali%20zy%20ameen_thumb%5B1%5D.jpg?imgmax=800" width="497" border="0"></a> <p align="justify"><b><i>Wallahu ‘Alam!</i></b> Ahmad Shamilhttp://www.blogger.com/profile/15746976432199422866noreply@blogger.com0tag:blogger.com,1999:blog-4943417551157342264.post-89414510179907197252011-04-25T11:12:00.001-07:002011-04-25T13:50:02.190-07:00On Combining Two Salahs<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: center;"><div style="text-align: center;"><i>Dars-e-Tirmidhi (1/440-445) by Mufti Taqi Usmani</i> </div></div><div style="text-align: right;"><div style="text-align: justify;"><br />
</div><div style="text-align: right;"></div><div style="text-align: right;"><div style="margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; text-align: right;">باب ما جاء في الجمع بين الصلاتين</div></div><div style="text-align: right;"></div><br />
<div style="text-align: right;"><br />
</div><div style="text-align: right;">جمع رسول الله صلى الله عليه و سلم بين الظهر والعصر</div></div><div style="text-align: right;"><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;">The Imams agree that it is not allowed to combine two <i>salahs</i> without any (genuine) excuse. However the Three Imams hold that with a (valid) excuse combining the <i>salahs</i> is permissible. And then for the excuse the detail is; According to the <i>Shafiya</i> and the <i>Malikiya</i> journey and rain is an excuse. And according to Imam Ahmad illness is also a (valid) excuse. Then Imam Shafii’ says complete journey is (time of) an excuse while Imam Malik says combining two <i>salahs</i> is permissible only when person is on the move and if he stayed somewhere <i>enroute</i> then combining two <i>salahs</i> will not be permissible at that time. Infact one report from Imam Malik says simply being on the move is also not enough but only if for some reason one has to move swiftly then alone the combining of <i>salahs</i> is permissible and not otherwise. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Moreover, according to all of them <i>Jama’ Tadqim</i> (combining the <i>salahs</i> at the time of the first one of the two) is allowed as well as <i>Jama’ Takhir</i> (combining the <i>salahs</i> at the time of the second one of the two). For <i>Jama’ Takhir </i>they apply a condition of having made the intention to combine <i>salahs</i> before the time of the first one expires and for <i>Jama’ Tadqim </i>they put the condition of having made the intention to combine the <i>salahs</i> before finishing the first one. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Imam Abu Hanifa’s opinion is that <i>Jama’ Haqiqi</i> (combing the two salahs during the time of one) is allowed in ‘Arafat and Muzdalifa only (i.e. during Hajj) and is not permissible elsewhere. And excuse or no excuse makes no difference in this, however <i>Jama’ Sauri </i>which is also called <i>Jama’ Fi’li</i> is permissible. It will be like praying <i>Zuhr</i> towards its last time and praying <i>‘Asr</i> just at the start of its time. This way, both <i>salahs</i> will be in their respective timings but for their being close, it is cosmetically called <i>Jama’ </i>(i.e. combing two <i>salahs</i>). </div><div style="text-align: justify;">The Three Imams (Malik, Shafii’ and Ahmad) seek evidence with those narrations from Anas and Ibn Abbas, may Allah be pleased with them both, that say the Holy Prophet, may Allah bless him, combined <i>Zhur </i>and <i>‘Asr</i> at the eve of Battle of Tabuk. Narrations with this meaning are found in almost all of the Authentic Books. Moreover, in Abu Dawud etc. there is a narration from M’az bin Jabal which seems to allow <i>Jama’ Taqdim</i>. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><u>Evidences of the Hanafis</u></b>: </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">1- Allah Almighty says in the Qur’an: </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا</div></div><div style="text-align: justify;"><b><br />
</b></div><div style="text-align: justify;"><b>“Surely, Salah is an obligation on the believers that is tied up with time.”</b> (4:103) </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">فَوَيْلٌ لِلْمُصَلِّينَ () الَّذِينَ هُمْ عَنْ صَلَاتِهِمْ سَاهُونَ </div></div><div style="text-align: justify;"><b><br />
</b></div><div style="text-align: justify;"><b>“So, Woe to those performers of Salah , who are neglectful of their Salah,”</b> (107: 4-5) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">And His words: </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى </div></div><div style="text-align: justify;"><b><br />
</b></div><div style="text-align: justify;"><b>“Take due care of all the prayers, and the middle prayer.”</b> (2: 238) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">From all these verses it is clear that <i>salah </i>timings are fixed and being mindful of them is obligatory. And that neglecting them can bring Allah’s wrath. Certainly these verses are absolute categorical in proof and <i>Ahad </i>(i.e. not Mutawatir) narrations cannot compete with them especially when the interpretation of <i>Ahad</i> narrations is possible. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">2- It is narrated from ‘Abdullah bin Masud, may Allah be pleased with him, in Sahih Bukhari (<i>Book of Hajj about prayers in Muzdalifa</i>): </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ قَالَ: مَا رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلَّى صَلاَةً بِغَيْرِ مِيقَاتِهَا، إِلَّا صَلاَتَيْنِ: جَمَعَ بَيْنَ المَغْرِبِ وَالعِشَاءِ، وَصَلَّى الفَجْرَ قَبْلَ مِيقَاتِهَا " </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;">It is related that 'Abdullah said, <b>"I never saw the Prophet, may Allah bless him and grant him peace, pray a prayer outside of its time except for two - he joined <i>Maghrib</i> and <i>'Isha' </i>and prayed <i>Fajr</i> before its time."</b> (Sahih Bukhari, <i>Book of Hajj</i>, Chapter: <i>The time Fajr is prayed at Muzdalifa</i>, Hadith 1682) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">3- Abu Qatadah’s narration has been quoted by compilers of the <em>Sunan</em>, according to which the Propht, may Allah bless him, said; </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">لَيْسَ فِي النَّوْمِ تَفْرِيطٌ إِنَّمَا التَّفْرِيطُ فِي الْيَقَظَةِ بِأَنْ يُؤَخِّرَ صَلَاةً إِلَى وَقْتِ أُخْرَى </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>“Indeed there is no squandering in sleep. Only when one is awake is there negligence that one delays a <i>salah</i> till the time of the next.” </b>(M’ani al-Athar, Hadith 987) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">4- The prayer timing is proved from sources that reach the degree of <i>Tawatur</i> and <i>Ahad</i> reports cannot change them. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;"><b><u>Evidences for <i>Jama’ Sauri</i></u></b>: </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In light of all these proofs, answer to the evidences of the Three Imams is that all the reports from the Holy Prophet, may Allah bless him, about combining <i>salahs </i>refer to <i>Jama’ Sauri</i> and not <i>Jama’ Haqiqi</i>. Arguments in support of taking them to mean <i>Jama’ Sauri</i> are as under; </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">1- In Sahih Bukhari it is narrated from Abdullah bin Umar, may Allah be pleased with him: </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">رَأَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَعْجَلَهُ السَّيْرُ يُؤَخِّرُ المَغْرِبَ، فَيُصَلِّيهَا ثَلاَثًا، ثُمَّ يُسَلِّمُ، ثُمَّ قَلَّمَا يَلْبَثُ حَتَّى يُقِيمَ العِشَاءَ </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>"When the Messenger of Allah, may Allah bless him and grant him peace, was travelling in a hurry, I saw him delay <i>Maghrib</i> and then pray it doing thre<i>e rak'ats.</i> Then he would say the <i>taslim</i> and then after a short time the <i>iqama</i> was said for<i> 'Isha' </i>and he prayed …” </b>(Sahih Bukhari, Hadith 1092) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">The narration is explicitly saying that Ibn ‘Umar, may Allah be pleased with him, waited for some time after Maghrib and then offer ‘isha’. This waiting cannot be except that he wanted to ensure beginning of the time of ‘isha’. Even Hafiz Ibn Hajr (himself a Shafii’) has accepted that in it is the evidence for <i>Jama’ Sauri </i>(Fath al-Bari 2/581). </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">2- A even more categorical narration is narrated in Sunan Abu Dawud through Nafi’ bin ‘Abdullah from ‘Abdullah bin Waqid; </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">أَنَّ مُؤَذِّنَ ابْنِ عُمَرَ، قَالَ: الصَّلَاةُ، قَالَ: سِرْ سِرْ، حَتَّى إِذَا كَانَ قَبْلَ غُيُوبِ الشَّفَقِ نَزَلَ فَصَلَّى الْمَغْرِبَ، ثُمَّ انْتَظَرَ حَتَّى غَابَ الشَّفَقُ وَصَلَّى الْعِشَاءَ، ثُمَّ قَالَ: «إِنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا عَجِلَ بِهِ أَمْرٌ، صَنَعَ مِثْلَ الَّذِي صَنَعْتُ </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>The <i>Mu’adhdhin</i> of Ibn ‘Umar said: <i>Salah!</i> (i.e. time for prayer has come). He (Ibn ‘Umar) said, “Keep moving!” Then before the disappearance of the twilight he alighted and offered <i>Maghrib Salah</i>, then he waited till the twilight disappeared and then he offered <i>‘isha</i> and said, “When the Messenger of Allah, may Allah bless him, was in a hurry about something, he would do as I did.”</b> (Sunan Abu Dawud, Hadith 1212) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Imam Abu Dawud has not only refrained from commenting on it (which is a sign of his acceptance of the narration) but has also mentioned a supporting narration. Its wording is; </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">عَبْدُ اللَّهِ بْنُ الْعَلَاءِ، عَنْ نَافِعٍ، قَالَ: حَتَّى إِذَا كَانَ عِنْدَ ذَهَابِ الشَّفَقِ نَزَلَ فَجَمَعَ بَيْنَهُمَا </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>‘Abdullah bin al-‘Ala’ – Nafi’, He said: “When it was near the disappearance of the twilight he alighted and combined the two (i.e. <i>Maghrib</i> and <i>‘Isha’</i>)</b> (Sunan Abu Dawud, Hadith 1213) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Moreover Imam Darqutni has also reported it through different chains in his <i>Sunan</i> and has not commented thereon (which is a sign of his acceptance). </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">3- In Sahih Muslim it is reported from Ibn Abbas: </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">قَالَ: «صَلَّيْتُ مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ثَمَانِيًا جَمِيعًا، وَسَبْعًا جَمِيعًا» ، قُلْتُ: يَا أَبَا الشَّعْثَاءِ أَظُنُّهُ أَخَّرَ الظُّهْرَ، وَعَجَّلَ الْعَصْرَ، وَأَخَّرَ الْمَغْرِبَ، وَعَجَّلَ الْعِشَاءَ، قَالَ: وَأَنَا أَظُنُّ ذَاكَ </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>He said: I observed with the Messenger of Allah, may Allah bless him, eight (<i>rak'ahs</i>) in combination, and seven <i>rak'ahs</i> in combination. I (one of the narrators) said: O Abu Sha'tha', I think that he (the Holy Prophet) had delayed the <i>Zuhr Salah</i> and hastened the <i>‘Asr Salah</i>, and he delayed the <i>Maghrib</i> <i>Salah</i> and hastened the <i>'Isha'</i> <i>Salah</i>. He said: I also think so. </b>(Sahih Muslim, Hadith 1521) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">In this report the thinking of two narrators is according to the view of the Hanafis. All these narrations are categorical on <i>Jama’ Sauri.</i> </div><div style="text-align: justify;"><i><br />
</i></div><div style="text-align: justify;">4- The next narration from Jami’ Tirmidhi which is reported from the Prophet, may Allah bless him, through Ibn ‘Abbas; </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">قال من جمع الصلاتين من غير عذر فقد أتى بابا من أبواب الكبائر </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;">The Prophet said: <b>“Whosoever combines two prayers at a time without a valid reason then he has entered door of the doors of the Kaba'ir (grave sins).” </b>(Jami’ Tirmidhi, Hadith 188) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Although it is <i>Da’if</i> (i.e. weak) in chain for it comes through Hanash bin Qays about whom Imam Tirmidhi says; </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">وهو ضعيف عند أهل الحديث ضعفه أحمد وغيره </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;">“And he is <i>Da’if</i> in the sight of scholars of Hadith. Ahmad and others have graded him <i>Da’if</i>.” </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">But it is supported by a narration from Muwatta of Muhammad: </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">قَالَ مُحَمَّدٌ: بَلَغَنَا , عَنْ عُمَرَ بْنَ الْخَطَّابِ , أَنَّهُ «كَتَبَ فِي الآفَاقِ، يَنْهَاهُمْ أَنْ يَجْمَعُوا بَيْنَ الصَّلاتَيْنِ، وَيُخْبِرُهُمْ أَنَّ الْجَمْعَ بَيْنَ الصَّلاتَيْنِ فِي وَقْتٍ وَاحِدٍ كَبِيرَةٌ مِنَ الْكَبَائِرِ» </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>Muhammad (bin al-Hassan) said: “It has reached us that ‘Umar bin al-Khattab wrote to all the regions (means governors there) thereby forbidding them to combine two <i>salahs </i>and informing them that combining two <i>salahs</i> in the time of one is from the cardinal sins.”</b> </div><div style="text-align: justify;"><b><br />
</b></div><div style="text-align: right;"><div style="text-align: right;">أَخْبَرَنَا بِذَلِكَ الثِّقَاتُ، عَنِ الْعَلاءِ بْنِ الْحَارِثِ، عَنْ مَكْحُولٍ </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>(Muhammad bin al-Hassan said;) Trustworthy men narrated this to us from al-‘Ala bin al-Harith from Makhul. </b>(Muwatta of Muhammad, Hadith 204) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">5- in some cases even the proponents of <i>Jama’ Haqiqi</i> have also no choice but to take the combining as <i>Jama’ Sauri </i>e.g. Ibn Abbas’s (R.A.) narration; </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">جَمَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ الظُّهْرِ وَالْعَصْرِ وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِالْمَدِينَةِ مِنْ غَيْرِ خَوْفٍ وَلَا مَطَرٍ </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>Sayyidina Ibn Abbas, may Allah be pleased with him, reported that Allah's Messenger , may Allah bless him, offered together the Zuhr and Asr, and the Maghrib and Isha in Madinah although there was no fear or rainfall. </b>(Jami’ Tirmidhi, hadith 187) </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">Other Imams are also forced to take it to mean <i>Jama’ Sauri. </i>Only Imam Ahmad has taken it for the time of illness but this is farfetched for it not expected that all the population was ill at that time. Secondly when Ibn Abbas (RA) was asked as to what was the purpose of this combining of <i>Salahs</i>? He simply said: </div><div style="text-align: justify;"><br />
</div><div style="text-align: right;"><div style="text-align: right;">أن لا يحرج أمته </div><div style="text-align: justify;"><br />
</div></div><div style="text-align: justify;"><b>“that his ummah should not be put to difficulty.”</b> </div><div style="text-align: justify;"><b><br />
</b></div><div style="text-align: justify;">Had it been about illness Ibn Abbas (RA) would have mentioned it. For this reason Hafiz Ibn hajr has accepted in Fath al-Bari (2/24) that it is better to take it to mean <i>Jama’ Sauri. </i>And this is a fact that there is no other way except to take this narration to mean <i>Jama’ Sauri</i>. And when this narration will be taken to to mean <i>Jama’ Sauri </i>then other narrations shall also be taken as such. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">6- If by combing is taken as <i>Jama’ Sauri</i> then all the narrations are reconciled. On the other hand if it is taken as <i>Jama’ Haqiqi</i> then Ibn Abbas’ (RA) narration in this chapter and the report from Ibn Masud (RA) in Bukhari and Muslim have to be left out. And certainly an interpretation that reconciles all the narrations will take precedence. </div><div style="text-align: justify;"><br />
</div><div style="text-align: justify;">7- Allama Usman in Fath al-Mulhim has made a subtle point in favour of taking it to mean <i>Jama’ Sauri. </i>Wherever in Ahadith is the mention of combining two <i>salahs </i>it is always about combining Zuhr and ‘Asr or Maghrib and ‘Isha’. Other than these cases combing two <i>salahs </i>is neither reported nor does anyone consider it permissible. Therefore the Three Imams also stand for combining in these two cases only. Combining Fajr and Zuhr, ‘Asr and Maghrib or ‘Isha’ and Fajr is neither permissible in anyone’s opinion nor is it reported in any narration. If it’s about <i>Jama’ Haqiqi </i>then there is no valid reason for this difference that combining Zuhr and ‘Asr is permissible but combining ‘Asr and Maghrib is not. However if it is taken to mean Jama’ Sauri then we get the reason for the difference. And that is, Jama’ Sauri between Fajr and Zuhr is not possible for there is wide gap between their timing and it is not allowed between ‘Asr and Maghrib and ‘Isha’ and Fajr as the last timing of both ‘Asr and ‘Isha’ is <i>Makruh </i>(i.e. reprehensible). This shows that Holy Prophet’, may Allah bless him, combining of two <i>salahs </i>was <i>Jama’ Sauri</i> and not <i>Jama’ Haqiqi</i> else it would have been for every two consecutive <i>salahs.</i> </div><div style="text-align: justify;"><i><br />
</i></div><div style="text-align: justify;">Translated by <strong>Ahmad Shamil</strong></div></div>Ahmad Shamilhttp://www.blogger.com/profile/15746976432199422866noreply@blogger.com0