Azami 2886

Malik reported it in "shortening prayer while traveling" (4) from Abu Zubayr Makki, from Saeed bin Jubayr, from Abdullah bin Abbas. Muslim reported it in "prayer of travelers" (705) from Yahya bin Yahya, who said, "I read it to Malik and it was the same." Abu Zubayr said, "So I asked Saeed, why did he do that?" He said, "I asked Ibn Abbas just as you asked me, and he said, He wanted not to place any hardship on anyone in his ummah."The two sheikhs reported it, Bukhari in "the times of prayer" (543), and Muslim (56/705), from the hadith of Hammad bin Zayd, from Amr bin Dinar, from Jabir bin Zayd (who is Abu Shatha), from Ibn Abbas, that the Prophet ﷺ prayed in Madinah seven and eight, Dhuhr and Asr, and Maghrib and Isha. Bukhari added, Ayub said, "Perhaps it was on a rainy night?" He said, "Perhaps." Ayub is Sakhtiyani, and the one addressed is Jabir bin Zayd, Abu Shatha.The hadith has other chains of transmission that Muslim mentioned, among them what Habib bin Abu Thabit reported, from Saeed bin Jubayr, and in it, "without fear and without rain." This is a refutation of those who said that was due to rain. It appears that Ibn Khuzayma also did not come across the actual wording of the hadith, and so he denied the mention of rain. See his Sahih (2/86).In the narration of Abdullah bin Shaqiq, he said, "Ibn Abbas gave us a sermon one day after Asr until the sun set and the stars appeared. People began saying, The prayer, the prayer. Then a man from Banu Tamim came to him, not letting up or relenting, saying, The prayer, the prayer. Ibn Abbas said, Are you teaching me the sunnah? May you have no mother! Then he said, I saw the Messenger of Allah ﷺ combine Dhuhr and Asr, and Maghrib and Isha." In another narration, "May you have no mother, are you teaching us about prayer? We used to combine the two prayers in the time of the Messenger of Allah ﷺ." Abdullah bin Shaqiq said, "So something troubled my heart about that. I went to Abu Hurairah and asked him, and he confirmed what Ibn Abbas had said." All these narrations are sahih and are found in Sahih Muslim.Bukhari (1174) and Muslim (55) also reported it through Sufyan bin Uyayna, from Amr bin Dinar, with the same chain. Amr bin Dinar said, "I said, O Abu Shatha, I think he delayed Dhuhr and hastened Asr, and hastened Isha and delayed Maghrib." He said, "I think so too."Some scholars understood from Abu Shatha's statement that this was an apparent combination, meaning that the first prayer was delayed to the end of its time and the second was brought forward right after it at the start of its time. The correct view is that this apparent combination did not actually happen from the Prophet ﷺ, and it was merely a supposition and guess from Abu Shatha, whose name was Jabir bin Zayd. More than one scholar has weakened the notion of an apparent combination, since the hardship in it is greater than performing each prayer in its own time, while the Prophet ﷺ only intended by the combination to remove hardship and difficulty from his ummah.As for his statement, "So I went to Abu Hurairah and he confirmed what he said," this is the sahih version regarding Abu Hurairah's confirmation of Ibn Abbas's hadith. What is reported from him as a raised hadith is not sahih, as will come later.As for what is reported from Ibn Umar, that he said, "The Messenger of Allah ﷺ combined Dhuhr, Asr, and Maghrib for us while settled, not traveling." A man said to Ibn Umar, "Why do you think the Prophet ﷺ did that?" He said, "So that his ummah would not be burdened if a man combined prayers." This is daif. Abdul-Razzaq (4437) reported it from Ibn Jurayj, from Amr bin Shuayb, from Abdullah bin Umar, and mentioned it. Bukhari said, "Ibn Jurayj did not hear from Amr bin Shuayb," meaning that he concealed the defect in the chain (tadlis).Likewise, what is reported from Abu Hurairah, "The Messenger of Allah ﷺ combined the two prayers in Madinah without any fear," is daif. Bazzar reported it, Kashf Astar (689), from Hasan bin Abu Zayd, who said, Uthman bin Khalid told us, Abdul-Rahman bin Abu Zinad told us, from his father, from Araj, from Abu Hurairah, and mentioned it. Uthman bin Khalid is Umawi Uthmani, Abu Affan Madani. Bukhari, Nasai, and Abu Ahmad Hakim said of him, "His hadith is munkar (rejected)." Ibn Hibban said, "He reports reversed narrations from trustworthy narrators, so his reports cannot be used as evidence." Haythami said in al-Majma (2/161), "He is daif." And Hafiz said in Taqrib, "His hadith is abandoned (matruk)."Likewise, what is reported from Jabir bin Abdullah, that the Prophet ﷺ combined Dhuhr and Asr, and Maghrib and Isha, in Madinah without any fear, is not sahih. Tammam (433) reported it from the hadith of Rabi bin Yahya, who said, Sufyan Thawri told us, from Muhammad bin Munkadir, from Jabir, and mentioned it.On the surface it appears sound, but Ibn Abu Hatim said in al-Ilal (313), "I heard my father, when he was asked about, the hadith of Muhammad bin Munkadir, from Jabir, from the Prophet ﷺ, concerning combining the two prayers, and he said, Rabi bin Yahya narrated it to us from Thawri, but it is baseless in my view. This is an error. I did not include it in my compilation. He meant Abu Zubayr from Jabir, or Abu Zubayr from Saeed bin Jubayr, from Ibn Abbas, and the error is from Rabi." End of quote.I say, Rabi bin Yahya, Abu Fadl Basri Ashnani, is among the narrators relied upon by Bukhari. Abu Hatim said of him, "Trustworthy and firm (thiqa thabt)." Ibn Hibban mentioned him in al-Thiqat. But Ibn Qani said, "Daif." And Daraqutni said, "Daif, not strong, he errs frequently. He narrated from Thawri, from Ibn Munkadir, from Jabir, that the Prophet ﷺ combined the two prayers, but this hadith has nothing whatsoever to do with Ibn Munkadir. This alone would invalidate a hundred thousand hadiths." Abu Hatim said in al-Ilal, "Baseless, from Thawri." See Tahdhib al-Tahdhib (3/253).The chapter also contains the hadith of Ibn Masud, which will come in the following chapter.The jurisprudence of the chapter, the hadiths of this chapter indicate the permissibility of combining the two prayers while resident, without fear, rain, or illness. However, Tirmidhi claimed, at the beginning of his book al-Ilal, which is at the end of the Sunan, "Everything in this book of hadith is acted upon, and some scholars have taken it as a basis, except for two hadiths. The first is the hadith of Ibn Abbas, The Prophet ﷺ combined Dhuhr and Asr in Madinah, and Maghrib and Isha, without fear, travel, or rain. The second is the statement of the Prophet ﷺ, If he drinks wine, flog him, and if he repeats it a fourth time, kill him."As for his statement regarding the hadith of Ibn Abbas, there is doubt about it from two angles.The first angle, he did not mention the defect of the hadith of Ibn Abbas after reporting it through the route of Habib bin Abu Thabit, as previously appeared with Muslim, except for his statement, "It has also been reported from Ibn Abbas, from the Prophet ﷺ, differently from this." Then he reported it from Abu Salama Yahya bin Khalaf Basri, who said, Mutamir bin Sulayman told us, from his father, from Hanash, from Ikrima, from Ibn Abbas, raised, "Whoever combines the two prayers without an excuse has committed one of the doors of major sins" (188).He said, "This Hanash is Abu Ali Rahbi, who is Husayn bin Qays, and he is daif according to the scholars of hadith. Ahmad and others declared him daif. The practice among scholars is based on this, that the two prayers are not to be combined except while traveling, or at Arafah. Some scholars among the Followers permitted combining the two prayers for the sick, and this is the view of Ahmad and Ishaq. Some scholars said, the two prayers may be combined during rain, and this is the view of Shafii, Ahmad, and Ishaq. Shafii did not hold that a sick person may combine the two prayers."I say, Daraqutni (1/395), Hakim (1/275), and Bayhaqi (3/169) also reported it, all through the route of Mutamir bin Sulayman with the same wording. Hakim said, "Hanash bin Qays Rahbi, called Abu Ali, from the people of Yemen, settled in Kufa, trustworthy." Dhahabi followed up on this and said, "Rather, they declared him daif." Daraqutni said, "Rahbi is abandoned (matruk)." Bayhaqi said, "Husayn bin Qays Abu Ali Rahbi, known as Hanash, was alone in narrating it, and he is daif according to the scholars of transmission, his report cannot be relied upon."Thus this hadith does not rise to the level of contradicting the sahih, established hadith of Ibn Abbas, even though Tirmidhi did not clarify its degree of authenticity.As for the second point, the practice on the hadith of Ibn Abbas was not abandoned. Rather, some of the early generations acted upon it, only stipulating that one should not make it a habitual practice.Khattabi said in his Maalim, in explaining this hadith, "This is a hadith that most jurists do not act upon, and its chain is good, except for what has been said about the matter of Habib. Ibn Munzir used to hold this view, and he related it from more than one companion of hadith. I heard Abu Bakr Qaffal relate it from Abu Ishaq Marwazi. Ibn Munzir said, There is no sense in interpreting the matter as being due to some excuse, since Ibn Abbas himself explained the reason for it, namely his statement, He wanted not to burden his ummah. It is also related from Ibn Sirin that he saw no harm in combining the two prayers when there was a need or some matter, as long as one did not make it a habitual practice." End of quote.Likewise, Nawawi, in his commentary on Muslim, responded to Tirmidhi's statement and said, "As for the hadith of Ibn Abbas, they did not agree upon abandoning the practice on it. Rather, they held various views." He then mentioned these views.