Qasr or Outwardly Combining (Hanafi Madhab)
 

In the Hanafi madhab, it is wajib to pray qasr (shorten all prayers), and it is not permitted to combine any two prayers.

These are some of the evidences that the ahnaf give to explain their view:

narration of Ibn Mas'ud states:
The Messenger of Allah combined two prayers whilst on a journey. He would combine Maghrib and 'Isha by delaying Maghrib until just before its expiry time, and performing 'Isha immediately as its time entered (Musannaf Ibn Abi Shayba 2:458).

'A'isha narrates:
The Messenger of Allah e, whilst on a journey, would delay Zuhr and perform 'Asr early and would delay Maghrib and perform 'Isha early [i.e. perform each prayer in its own time] (Sharh Ma'ani 'l-athar 1:164, Musannaf Ibn Abi Shayba 2:457).

These are the ahadeeth that the ahnaf use to explain that you cannot combine two prayers (in the real sense, as in pray both prayers during the time of the second), you can only delay one until its end time, and pray the second one in its earlier time. In this sense, you are only 'outwardly combining' the prayers, not literally.

Im kind of confused about this, because, these ahadeeth state that the prophet (saw) was traveling, so why didn't he pray qasr? How does the Hanafi madhab reconcile there view (of qasr being wajib when traveling) with these ahadeeth?

Anyone??

salams
Where does it say that Hazrat (SAW) did not pray qasr here or Hazrat(SAW) pryed infull

The ahadeeth state that the Prophet http://www.discussworldissues.com/fo...ilies/pbuh.gif, while travel, would delay one prayer until its end time and pray the second prayer in its earliest times. this is what is called "combining prayers" in the hanafi madhab. Its not actually combing, your just praying two prayer back to back. What im asking is, why didn't the Prophet http://www.discussworldissues.com/fo...ilies/pbuh.gif pray Qasr (shortening the prayers) when traveling, as is the view of the Hanafi view? How do the ahnaf reconcile these ahadeeth with their view that Qasr is wajib for the traveler?

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But where in these narrations does it say that the Prophet (peace be upon him) did not pray Qasr?

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Thats what im trying to get at. It doesn't say he http://www.discussworldissues.com/fo...ilies/pbuh.gif prayed Qasr, which means he prayed the full prayer. If he would have prayed Qasr, that definitely would have been mentioned in the narrations, thats not something that a narrator would just leave out.

That's an assumption, and not a valid one at that. Why is it impossible for the narrator to miss it out? Afterall, the point of the narration is regarding time, not type of salah. Don't forget that many narrations are narrated 'by meaning' i.e. the wording is changed, or extracted from larger ahadith by later narrators.

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So you think the Prophet http://www.discussworldissues.com/fo...ilies/pbuh.gif prayed qasr, even though its not mentioned in both of the ahadeeth I gave? Wouldn't that be an assumption?
When something isn't mentioned in a hadeeth, isn't it safe to assume it didn't happen?

It is not mentioned that the Messenger performed qasr or a normal salah. Instead, only the time/name of the salah is mentioned. It is an assumption to assume anything about the nature of the salah, other than the time/name. You're reading ahadith as if they're passages from a book of fiqh. . .

Well, im just wondering, why would a sahabi leave out such thing? This isn't some small detail.

But anyway, can you post some ahadeeth that explicitly mention the Prophet http://www.discussworldissues.com/fo...ilies/pbuh.gif praying qasr while traveling and without outwardly combining any prayers.

1- surah anNisa' ayat 101
2- Ibn Umar related
صحبت النبى صلى الله عليه وسلم, كان لا يزيد فى السفر على ركعتين, وابو بكر, وعمر, وعثمان كذلك
hadith riwayah Abu Daud. Ibn alQayyim alJauyziah in kitab Zaad alMaad

wallaahu a'lam

http://www.discussworldissues.com/fo...lies/jazak.gif for answering but can you translate. And there must be more than one right?

And I know this is stated in the Qur'an (permissibility of qasr) but in the end its a madhab issue: The Hanafi's believe its wajib to pray qasr when traveling, while other madhaib do not.

Ibn Umar r.a.huma related that I was with anNabi s.a.w., he s.a.w. prayed in safar (the travel/journey) not more than 2 rak'aat. And Abu Bakr, Umar and Uthman r.a.hum did the same.

There are more ahadith on qasr, but I wonder if the 2 nas not enough ?

or maybe Hanafi uses different nas...

wallaahu a'lam

Here's the takhrij for that hadith: http://www.islamweb.net/hadith/hadit...id=10&sid=4967 It's narrated by many, including Abu Dawud, Tirmidhi, Ahmad and others, and the wording is pretty clear-cut. I don't see why you need more evidence?

1) First you were saying that the initial hadith somehow precluded the possibility of qasr yet the nature of the salah was not even discussed in the hadith.

2) Then when presnted with a hadith which explicitly stated that the Messenger performed qasr during safar without any mention of jam', you are asking for more ahadith?

3) Now you have shifted the goal-posts, asking the proof for its wujub. . .

Can we discuss this systematically and not conflate different issues, please? If you don't even no Arabic, why even bother with this? If you want to immerse yourself in these technicalities, why not study Arabic? At least then you can Google search ahadith instead of making others do it for you. The layman makes taqlid of his mufti, that's it.

In case you're influenced by the ehlay hadees of the subcontinent, here's Siddiq Hasan Khan attempting to prove the wujub of qasr during safar: http://ar.wikisource.org/wiki/%D8%A7...B3%D9%81%D8%B1

No im not influenced by ahl-e-hadeeth. Im a Hanafi, therefore I already believe qasr to be wajib, but whats wrong with looking for a bit of evidence?

That is fine. http://www.discussworldissues.com/fo...lies/jazak.gif