Combining two prayers

It is allowed for a person to combine the Thuhr (noon) and 'Asr
(afternoon) prayers, or the Maghrib (sunset) and 'Ishaa' (night)
prayers, during the time of either prayer, if he is in one of the
following circumstances:
1. Combining two prayers at 'Arafah and Al-Muzdalifah:
When one is performing Hajj, he should combine the Thuhr and 'Asr
prayers during the time of the Thuhr prayer at 'Arafah, and the
Maghrib and 'Ishaa' prayers during the time of the 'Ishaa' prayer at
Muzdalifah, following the example of the Prophet.
2. Combining two prayers while travelling:
It is permissible to combine the Thuhr prayer with the 'Asr prayer and
also the Maghrib prayer with the 'Ishaa' prayer during the timeof
either one of them while on a journey; this is regardless of whether
the person is physically travelling or has made a temporary break in
his journey.
Mu'aathreported that while the Prophetwas in Tabook, the sun had
passed its meridian and hecombined the Thuhr and 'Asr prayers before
starting his journey. If hestarted his journey before the sun passed
its meridian, he would delay the Thuhr prayer until the time whenhe
stopped for the 'Asr prayer. Hewould do likewise for the Maghrib
prayer: If the sun set before he began his journey, he would combine
the Maghrib and 'Ishaa' prayers at that time, and ifhe began it before
the sun had set, he would combine them at the time of 'Ishaa'.[Abu
Daawoodand At-Tirmithi]
Kurayb,reported that Ibn 'Abbaassaid: "Shall I not inform you of the
prayer of the Prophetduring a journey?" We replied: 'Indeed!' He said:
'If the sun passed its meridian whilehe had stopped, he would combine
the Thuhr and 'Asr prayers before remounting (i.e., moving on). If the
sun had not passed its meridian while he had stopped (i.e., before
breaking camp), he would travel until the time of the 'Asr prayer and
wouldcombine the Thuhr and 'Asr prayers at that time. If the sun set
while he had stopped, he would combine the Maghrib and 'Ishaa'
prayers. If that did not occur while he had stopped, he would ride on
until 'Ishaa' time and then combine them."[Ahmad]
3. Combining two prayers during rainfall:
Al-Athramrecorded in his Sunan that Abu Salamah Ibn
'Abdur-Rahmaansaid: "It is aSunnah to combine the Maghrib and 'Ishaa'
prayers when it is raining." Al-Bukhaarirecorded that the
Prophetcombined the Maghrib and 'Ishaa' prayers on a rainy night.
4. Combining two prayers due to illness and other reasons:
Ahmad, Qaadhi Husayn, Al-Khattaabi, and Al-Mutawalliof the Shaafi'i
school are of the opinion that it is allowed to combine two prayers,
either during the time of the earlier or later prayer, due to illness,
as thisrepresents a greater hardship than rain. An-Nawawi, may Allah
have mercy on him, said: "This is a strong opinion based on (sound)
evidence." Ibn Qudaamahfrom the Hanbali school said in Al-Mughni it is
stated: "The illness which permits one to combine the prayers is the
one which would otherwise cause hardship and more weakness (if the
person who is suffering from it prayed each prayer separately)."
The Hanbali school is the most accommodating in this regard as it
allows one to combine the Thuhr and 'Asr prayers and the Maghrib and
'Ishaa' prayers, at the time of the early or later prayer, for one who
is ill as well as for the woman who is breast-feeding and will
therefore face hardship in cleaning her dress forevery prayer; for the
woman whois plagued by a prolonged flow ofblood; a person who has
urinary incontinence; the one who cannot find the means to purify
himself or herself; and one who fears for his life, property, or
family.
5. Combining two prayers due to some pressing need:
Imaam An-Nawawiwrote in his commentary on the book of Imaam Muslim:
"The majority of scholars are of the opinion that it is allowed for
the resident to combine prayers due to some pressing need. This is
supported by the statement of Ibn 'Abbaas: 'The Prophetcombined his
prayers because he did not want to put his Ummah (nation) to hardship,
and not because of illness or any other reason."' Also, Imaam
Muslimstated: "The Messenger of Allaahcombined the Thuhr and 'Asr
andthen the Maghrib and 'Ishaa' prayers (all) in Madeenah, without
there being any danger or rain." Ibn 'Abbaaswas asked: "What did he
desire by that action?" He replied: "He did not want any hardship for
his Ummah." Imaams Al-Bukhaari and Muslimrecorded from him that the
Prophetprayed seven Rak'ahs (units of prayer) and eight Rak'ahs, i.e.,
the Thuhr and 'Asr together and the Maghrib and 'Ishaa' together, in
Madeenah.
Imaam Muslimalso recordedfrom 'Abdullaah Ibn Shaqeeqthat 'Abdullaah
Ibn 'Abbaasaddressed the people one day after the 'Asr prayer and
continued until after the sun had set and the stars began to
appear(i.e., beyond the time of Maghrib).The people said to him: "The
prayer! The prayer!" - and a man from the tribe of Taym in particular
was continuously repeating this. Ibn 'Abbaasexclaimed: "Are you
teaching me the Sunnah?" Then he said: "I saw the Messenger of
Allaahcombining the Thuhr and 'Asr as well as the Maghrib and 'Ishaa'
prayers." 'Abdullaah Ibn Shaqiqcommented: "I felt some uneasiness in
my heart about what he had said, so I went to Abu Hurayrahto ask him
about that, and he confirmed what Ibn 'Abbaashad said."
6. The validity of combined prayers after their legal excuse ceases to exist:
In Al-Mughni it is stated: "If someone combines and performsboth
prayers at the time of the earlier prayer and then his reasonfor doing
so ceases to exist after he has completed the prayer and before the
time of the next prayer begins (the next prayer being the one that he
had just prayed during the earlier time), then what he has done is
sufficient for him and he needs not repeat the second prayer at its
proper time. Since he performed the prayer in a proper manner, he is
free from any extraobligation due to that action. He fulfilled his
obligation during a circumstance in which he had a legal excuse, and
his action is notinvalidated by the fact that this excuse no longer
exists. This is similar to the case of a person who performs Tayammum
(dry ablution) and then finds water after he finishes prayer."
7. Prayer on board a ship, train orplane:
Prayer on a ship, train, plane, andso on, is valid and there is no
disliking for such an act as it makes life easier for the one
performing it.Ibn 'Umarsaid:"I asked the Prophetabout prayer on ships
and he replied:"Pray standing upon them unless you fear that you will
drown (dueto the ship capsizing).""[Ad-Daaraqutni and Al-Haakim]
'Abdullaah Ibn Abi 'Utbahreported: "I accompanied Jaabir Ibn
'Abdullaah, Abu Sa'eed Al-Khudri and Abu Hurayrahon a boat, and they
prayed standing in a congregation, with one of them as their Imaam,
although they could have gone ashore (if they had so desired)."
[Sa'eed Ibn Mansoor]