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**altosburg** · 10-08-2012, 12:48 PM

Bro, read this: http://spa.qibla.com/issue_view.asp?HD=1&ID=1295&CATE=4

The shaykh gives a few ahadeeth that are used as proofs for combining prayers. But he also explains how the ahnaf understand the ahadeeth differently. You see, the Hanafi view is that the Prophet

didn't literally combine his prayers. He only outwardly combined them. Meaning, he prayed one prayer at the very end of its time, and the next prayer immediately in the beginning of its time. So, essentially, both prayers are performed in there correct times.

Source: http://www.sunnipath.com

Why don't Hanafis combine prayers?

Answered by Mufti Abdurrahman ibn Yusuf, CA

So then are the reports of the Prophet (saws) combining his prayers, whether he was traveling or not, not valid?

Assalamu alaykum

In the name of Allah Most Gracious Most Merciful.

There is a difference of opinion among the scholars regarding this issue. The three great Imams Shafi'i, Malik and Ahmad ibn Hanbal have taken the various hadiths on combining to refer to "real combining," which is to either delay one prayer into the time of the next ("delayed combining") or to perform the second prayer before its time in the time of the first prayer ("advanced combining").

The Hanafis on the hand have primarily relied on the hadith of 'Abdullah ibn Mas'ud radhiyallahu anhu in which he says, "The Messenger of Allah (upon him be peace) never performed any prayer out of its time except at Muzdalifa and 'Arafa.… (Sahih al-Bukhari& Muslim)

Hence, the Hanafis only permit "real combining" during the above two occasions in Haj, and interpret the other hadiths which describe the Messenger (upon him be peace) performing two prayers together to be "apparent combining." Apparent combining is when two prayers are performed one after the other, with the first one at the end of its time and the second immediately at the beginning of its time. Many hadiths from 'Umar, Ibn 'Abbas Ibn Mas'ud, 'A'isha and even Ibn 'Umar (may Allah be pleased with them all) support this interpretation of the Hanafis.

(Abstracted from the 3rd Edition of Fiqh al-Imamdue out in mid-June insha Allah).

And Allah knows best.

Wassalam
Abdurrahman ibn Yusuf

10-08-2012, 12:48 PM	#3
altosburg Join Date Oct 2005 Posts 601 Senior Member	Bro, read this: http://spa.qibla.com/issue_view.asp?HD=1&ID=1295&CATE=4 The shaykh gives a few ahadeeth that are used as proofs for combining prayers. But he also explains how the ahnaf understand the ahadeeth differently. You see, the Hanafi view is that the Prophet didn't literally combine his prayers. He only outwardly combined them. Meaning, he prayed one prayer at the very end of its time, and the next prayer immediately in the beginning of its time. So, essentially, both prayers are performed in there correct times. Source: http://www.sunnipath.com Why don't Hanafis combine prayers? Answered by Mufti Abdurrahman ibn Yusuf, CA So then are the reports of the Prophet (saws) combining his prayers, whether he was traveling or not, not valid? Assalamu alaykum In the name of Allah Most Gracious Most Merciful. There is a difference of opinion among the scholars regarding this issue. The three great Imams Shafi'i, Malik and Ahmad ibn Hanbal have taken the various hadiths on combining to refer to "real combining," which is to either delay one prayer into the time of the next ("delayed combining") or to perform the second prayer before its time in the time of the first prayer ("advanced combining"). The Hanafis on the hand have primarily relied on the hadith of 'Abdullah ibn Mas'ud radhiyallahu anhu in which he says, "The Messenger of Allah (upon him be peace) never performed any prayer out of its time except at Muzdalifa and 'Arafa.… (Sahih al-Bukhari& Muslim) Hence, the Hanafis only permit "real combining" during the above two occasions in Haj, and interpret the other hadiths which describe the Messenger (upon him be peace) performing two prayers together to be "apparent combining." Apparent combining is when two prayers are performed one after the other, with the first one at the end of its time and the second immediately at the beginning of its time. Many hadiths from 'Umar, Ibn 'Abbas Ibn Mas'ud, 'A'isha and even Ibn 'Umar (may Allah be pleased with them all) support this interpretation of the Hanafis. (Abstracted from the 3rd Edition of Fiqh al-Imamdue out in mid-June insha Allah). And Allah knows best. Wassalam Abdurrahman ibn Yusuf
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