Azami 2885

Ibn Abu Shayba narrated it (2/458), and from him Abu Yaala in Maqsad Ali (352), and Bazzar in his Musnad (5/414), and Tabarani in Kabir, all of them through the route of Isa, who said, Ibn Abu Layla narrated to us, from Abu Qays Awdi, from Hazeel, from Ibn Masud, who related it.Isa is Isa bin Abdul-Rahman bin Abu Layla Ansari, who is trustworthy, and his father Abdul-Rahman bin Abu Layla is also trustworthy. Abu Qays Awdi is Abdul-Rahman bin Tharwan, about whom there is disagreement, though he is "truthful, sometimes at variance," and someone like him poses no problem when cited as corroborating evidence, and he is among the narrators of Bukhari.Haythami said in Majma (2966), "Abu Yaala, Bazzar, and Tabarani in Kabir narrated it, and the narrators of Abu Yaala are the narrators of the sahih." I say, this is indeed so, and the narrators of Bazzar are likewise.The jurisprudence of this chapter. Some scholars have used Ibn Umar's statement, "When the Messenger of Allah ﷺ was in haste to travel, he combined Maghrib and Isha," as evidence that combining prayers is not permitted while traveling when one is encamped and staying put rather than moving, except at Arafah because of the continuity of the standing there, and that combining was only prescribed when travel was urgent, in order to ease the hardship.Ibn Munzir responded to this, saying, "Perhaps someone who has not gone deeply into knowledge supposes that combining the two prayers while traveling is only permissible in the state where the traveler is pressed by hastened travel, but that is not so. It has been established from the Prophet ﷺ that he combined Dhuhr and Asr while encamped, not traveling."He then cited the hadith of Muaz bin Jabal, through the route of Hisham, from Abu Zubayr, from Abu Tufayl, from Muaz bin Jabal, who said, "We went out with the Messenger of Allah ﷺ on the expedition to Tabuk. He would not set out until the heat had cooled, and he would combine Dhuhr and Asr, and when evening came he would combine Maghrib and Isha."Ibn Munzir said, "His statement 'he would not set out' indicates that he combined the two prayers while encamped, not traveling." He then cited the hadith of Malik, "So he delayed the prayer one day, then went out and prayed Dhuhr and Asr together, then went back in, then came out and prayed Maghrib and Isha together," which indicates that he combined the two prayers while encamped, not traveling."This is not in contradiction with what Ibn Umar reported, because combining the two prayers is permissible both while encamped and while traveling. Ibn Umar related what he saw him do, and Muaz related what he did, so each of them reported what he witnessed. Combining the two prayers while on a journey is permissible both while encamped and while traveling, just as the Prophet ﷺ did. No one has reported from the Prophet ﷺ that he forbade combining the two prayers on a journey in one circumstance but not another, so combining them should not be withheld on the basis of some prohibition from the Prophet ﷺ." End of quote, Awsat (2/420).And I said in Minna Kubra (2/143), "The restriction found in the hadith of Ibn Umar and Anas bin Malik, concerning one who is pressed by hastened travel, refers to the usual case, and is not a condition for combining prayers, since we find the matter stated without restriction in the hadiths about combining prayers." End of quote.