Why Shia combine prayers Options

[BuMahdi]

“Undertake the prayer at the time of the declining sun to the darkness of the night and the morning recitation; for indeed the morning recitation is witnessed”
(Qur'an: Chapter 17, Verse 78)

Why do the Shia Combine Prayers?

The Shia acknowledge the five obligatory daily prayers. However, they frequently combine the Zuhr and 'Asr prayers by offering them consecutively during the time period defined by the start of Zuhr and the end of 'Asr. They also consider it permissible to combine the Maghrib and 'Isha prayers in a similar manner. This practice is in complete agreement with the Qur'an as well as authentic traditions from the Prophet (s).

The Sunni schools of law (fiqh) - with the exception of the Hanafi school - allow the combining of the obligatory prayers (al-jam` bayn al-salatayn) in the case of rain, travel, fear, or other emergencies. The Hanafi school of law prohibits the combination of the daily prayers at any time, with the exception of the prayers at Al-Muzdalifa during the Hajj. The Maliki, Shafi'i, and Hanbali schools of law all agree on the permissibility of combining the prayers when one is travelling, but have differences of opinion on other reasons. The Shia Jaffari school of law states that one can combine the prayers without any particular reason.

Prayer timings according to the Qur'an
Imam Fakhr al-Din al-Razi, the famous Sunni commentator on the Qur'an, wrote regarding the verse quoted (Chapter 17, Verse 78):

• "If we interpret the darkness (ghasaq) as being the time when darkness first appears then the term ghasaq refers to the beginning of Maghrib. On this basis, three timings are mentioned in the verse: ‘the time of noon, the time of the beginning of Maghrib and the time of Fajr'. This requires that noon be the time of Zuhr and `Asr, this time is shared between these two prayers. The time of the beginning of Maghrib is the time for Maghrib and 'Isha' so this time is also shared between these two prayers. This requires allowing the combining between Zuhr and `Asr and between Maghrib and 'Isha' at all times. However, there is proof to indicate that combining whilst at home without any excuse is not allowed. This leads to the view that the combining be allowed when travelling or when there is rain etc."
[Fakhr al-Din al-Razi, al-Tafsir al-Kabir, vol. 5, p. 428]

We will shortly point out irrefutable evidence that combining prayers without any excuse is perfectly valid. However, it is clear that the times of the obligatory prayers are only three: 1) The time of the two obligatory prayers, Zuhr (noon) and `Asr (afternoon), which is shared between the two. 2) The time of the two obligatory prayers Maghrib (dusk) and 'Isha' (night) which is also shared between the two. 3) The time for the Fajr (morning) prayer which is specific to it.

Did the Prophet (s) combine prayers?
• Ibn 'Abbas reported that the Messenger of Allah (may peace be upon him) observed in Medina seven (rak'ahs) and eight (rak'ahs), i. e. (combined) the noon (Zuhr) and afternoon (`Asr) prayers (eight rak'ahs) and the dusk (Maghrib) and night ('Isha') prayers (seven rak'ahs).
[Sahih al-Bukhari (English translation), volume 1, book 10, number 537; Sahih Muslim (English translation), Kitab al-Salat, Book 4, Chapter 100 Combination of prayers when one is resident, hadith no. 1522]

• 'Abdullah b. Shaqiq reported: Ibn Abbas one day addressed us in the afternoon (after the afternoon prayer) till the sun disappeared and the stars appeared, and the people began to say: Prayer, prayer. A person from Banu Tamim came there. He neither slackened nor turned away, but (continued crying): Prayer, prayer. Ibn Abbas said: “May you be deprived of your mother, do you teach me Sunnah?” And then he said: “I saw the Messenger of Allah (may peace be upon him) combining the noon (Zuhr) and afternoon (`Asr) prayers and the dusk (Maghrib) and night ('Isha') prayers.” 'Abdullah b. Shaqiq said: “Some doubt was created in my mind about it. So I came to Abu Huraira and asked him (about it) and he testified to his assertion.”
[Sahih Muslim (English translation), Kitab al-Salat, Book 4, Chapter 100 Combination of prayers when one is resident, hadith no. 1523, 1524]

But wasn't that due to travel, fear, or rain?
Many traditions from the Prophet (s) clearly indicate that he used to combine prayers without any particular reason.

• The Prophet (s) prayed in Medina, while residing there, not travelling, seven and eight (this is an indication to the seven Raka't of Maghrib and 'Isha' combined, and the eight Raka't of Zuhr and `Asr combined).
[Ahmad ibn Hanbal, al-Musnad, vol. 1, page 221]

• The Prophet (s) prayed Zuhr and `Asr in combination and Maghrib and 'Isha' in combination without a reason for fear or travel.
[Malik ibn Anas, al-Muwatta', vol. 1, page 161]

Indeed, we are even told in some traditions about the rationality behind this practice of the Prophet (s). It was for the convenience of the ummah!

• Ibn 'Abbas reported that the Messenger of Allah (s) combined the noon prayer with the afternoon prayer and the sunset prayer with the 'Isha' prayer in Medina without being in a state of danger or rainfall. And in the hadith transmitted by Waki' (the words are): “I said to Ibn 'Abbas: What prompted him to do that? He said: So that his (Prophet's) Ummah should not be put to (unnecessary) hardship.”
[Sahih Muslim (English translation), Kitab al-Salat, Book 4, Chapter 100 Combination of prayers when one is resident, hadith no. 1520; Sunan al-Tirmidhi, vol. 1, p. 26]

• The Messenger of Allah (s) observed the noon and afternoon prayers together in Medina without being in a state of fear or in a state of journey. Abu Zubair said: “I asked Sa'id (one of the narrators) why he did that. He said: I asked Ibn 'Abbas as you have asked me, and he replied that he (the Holy Prophet) wanted that no one among his Ummah should be put to (unnecessary) hardship.”
[Sahih Muslim, English translation, Kitab al-Salat, Book 4, Chapter 100 Combination of prayers when one is resident, hadith no. 1516]

Even if it is allowed, why do it?
No one suggests that there is anything wrong with praying the individual prayers separately. Zuhr and `Asr prayers and Maghrib and 'Isha' prayers can be offered either combined or separately. However, this practice of combining the two prayers by the Prophet (s) reflects the Divine Grace of Allah (swt) for the convenience of the ummah, and there are good reasons why it has become customary amongst the Shia:

• People are often busy with their own affairs and have their own duties and anxieties, particularly in countries where the educational or work system is not structured to cater to the requirements for Muslims to offer their daily prayers. Some professions require long hours of continuous, uninterrupted work. Hence, for convenience, and in order to avoid missing the second of the two prayers, the Shia offer their two prayers in one interval, whether early or late, during the appointed time.

• Where people gather from far and wide to offer one of the two prayers and since it is permissible to combine them, they offer the two prayers one after another in congregation. This way they have both fulfilled their obligations as well as participated in the congregation (jama'ah) prayers thus gaining the increased reward. Consider the example of Friday prayers. We observe that thousands of Sunni brethren offer their Friday prayers on time but many of them fail to offer the `Asr prayers at all, let alone in congregation. On the other hand a Shia Muslim who offers Friday prayers will invariably perform the `Asr prayer in congregation.

• The fact that this sunnah is not generally adopted by our Sunni brothers is another reason why the Shia feel they must keep it alive. We would like our children and other Muslims and the posterity to know that the practice of combining the Zuhr and `Asr, and the Maghrib and 'Isha' prayers is permissible as well as from the sunnah (established practice) of the Holy Prophet (s).

Conclusion:
Combining Zuhr and `Asr prayers, and Maghrib and 'Isha' prayers, is in accordance with the Qur’an and permissible according to the sunnah of Prophet (s), besides being more convenient. The fact that this well-evidenced sunnah is not generally practiced by our Sunni brothers does not make it inapplicable in our lives. As the famous Sunni commentator of Sahih Muslim, al-Nawawi, writes:

When a practice (Sunnah) is confirmed authentic, it is not abandoned just because some, most or all people abandon it.
[al-Nawawi, Sharh Sahih Muslim, (Beirut, 1392 A.H.), vol. 8, p. 56]

To find out more about Islam, visit:
http://al-islam.org/faq/

[kLmMaTy Warrior]

For some reason I have a gut feeling that Allah's will is not to combine prayers.

[BuMahdi]

And my gut feeling is that it makes sense.

If everyone went for thier guts it wouldn't be a pretty sight brother

[kLmMaTy Warrior]

What makes sense is not most important, Allah's will is the most important. The 5 daily prayers are to make certain we stay in constant contact with our Lord and not stray away from him, correct? To me, combining prayers makes it easier for the devil to tempt us and to get Allah farther away from us.

[reza mohd]

[BuMahdi]

Brother Reza is right brother Klmaty.

For example here in England in the summer the days are so long, so I pray each prayer on its own so it spreads through the day. In winter the days are horribly short so it makes sense for me to combine the prayers so as to not miss one before sunset.

[kLmNaTy Warrior02]

I already realize that since the days or shorter right now, there isnt much time between prayers. But since Im a new convert, and I dont know for sure what Allah wills, then I dont think Ill combine prayers.

[BuMahdi]

And that is totally your God given right. (Choice).

[HShams]

Imam Khomeini's fatwa is that it is mustahab to not combine, as mentioned in 'Al Orwat Al Wothqah'. But, yes, you are not forced to combine, you are free to do so or not.

[Zarb e Haidari]

The above two posts contradict... please explain

The Shia Jaffari school of law states that one can combine the prayers without any particular reason.

Imam Khomeini's fatwa is that it is mustahab to not combine, as mentioned in 'Al Orwat Al Wothqah'.

Which is correct as they contradict...

[Efendi]

Imam Khomayni said:
Dear, you too, are to seize this opportunity for supplication, as available and according to the possible measure, and apply its cordial disciplines, informing your heart that the origin [mayah] of the eternal Hereafter life, the source of the spiritual virtues and the capital of the unlimited generosities are in the Proximity to and Intimacy with Allah, the Exalted, and in supplication to Him, especially in the Salat which is a spiritual mixture [ma'jun] prepared by the hand of Allah's Beauty and Majesty(that's FYI). It is the most comprehensive and perfect worship among all types of servitude. So, take care, at your best, to keep its times, and select its virtuous times, for in them is a sort of luminosity not found in other times.. (see "Adabus Salat" chapter "On Watching Over the Time")
http://al-islam.org/adab/

Similarly we are allowed to pray sunset
prayer and night prayer one after another. Actually it is better to pray in
their own specific time (close to what Sunnis do), but it is not necessary.

http://www.al-islam.org/encyclopedia/chapter7/5.html

Imam Abu Abdullah said that no one have right to delay pray for second time without good reason.
See At Tusi Istibsar vol 1, p 276-277
1003 - 14 وروى الحسين بن سعيد عن النضر و�ضالة عن ابن سنان عن أبي عبدالله عليه
السلام قال: لكل صلاة وقتان وأول الوقتين أ�ضلهما ووقت صلاة ال�جر حين ينشق ال�جر إلى أن يتجلل الصبح السماء ولا ينبغي تأخير ذلك عمدا ولكنه وقت من شغل أو نسي أو سهى أو نام ووقت المغرب حين تحجب الشمس إلى ان تشتبك النجوم �ليس لاحد ان يجعل آخر الوقتين وقتا إلا من عذر أو علة.
http://www.al-shia.com/html/ara/books/estebsar-1/a151.html

Also see Al Kafi vol 3, p 274
3- عَل�يّ� بْن� إ�بْرَاه�يمَ عَنْ م�حَمَّد� بْن� ع�يسَى عَنْ ي�ون�سَ بْن� عَبْد� الرَّحْمَن� عَنْ عَبْد� اللَّه� بْن� س�نَان� عَنْ أَب�ي عَبْد� اللَّه� (ع) قَالَ سَم�عْت�ه� يَق�ول� ل�ك�لّ� صَلَاة� وَقْتَان� وَ أَوَّل� الْوَقْت� أَ�ْضَل�ه� وَ لَيْسَ ل�أَحَد� أَنْ يَجْعَلَ آخ�رَ الْوَقْتَيْن� وَقْتاً إ�لَّا ��ي ع�ذْر� م�نْ غَيْر� ع�لَّة�
http://www.al-shia.com/html/ara/books/al-k...a27.htm#link174

Also see "Figh" ibn Agil Mamigani
قال " سمعت أبا عبدالله عليه السلام " يقول " لكل صلاة وقتان وأول الوقت أ�ضله وليس لاحد أن يجعل آخر الوقتين وقتا إلا من عذر
http://www.al-shia.com/html/ara/books/aqil/a19.html

And Masail by Muhgag Al Hilli
الثاني: رواية عبدالله بن سنان عن أبي عبدالله عليه السلام: وليس لاحد أن يجعل آخر الوقتين وقتا إلا �ي علة
http://www.al-shia.com/html/ara/books/msael.h/a3.html

SO QUESTIONS: What kind of good reason could you find each day ?
And how do you think, in the doomsday, will that be accepted as a good reason ?