Fatwa ID: 09436
Answered by Muftiyah Maryam Badshah
Question:
السلام عليكم ورحمة الله وبركاته
Hope you are well Shaykh. I just have a question which I need an answer for إن شاء الله.
I went *jumm’ah* today and we finished around 01:41/2. I stood up and started to pray my *sunnah* but as I praying, they made announcement that they were going to join and do *asr*. I wasn’t planning to stay, but by the time they started, I was already in the last *rak’ah*. I still didn’t want to join, but by the time I finished, the people were already next to me in the rows already praying, and I didn’t want to break off from the group, so I decided to just take another position (which allows combining, although I didn’t know the conditions) and join the congregation.
I have looked a bit, and I think that it is not allowed, but I just want to make sure, considering the following:
- I believe it is not permissible in the *shafi’i* school since; (1) It was not snowing at all during that time (the *imam* said they joined due to hardship in snow on the ground which there was in going to the *masjid*, but it wasn’t actually snowing), (2) I didn’t have intention to combine when I started *jumm’ah* since I didn’t find out till later.
- The congregation started around 01:47, but (early) *asr* time, which I normally take, started around 01:56.
- Note: I take the position that adhering to one singular *madhab* is not strictly commanded, but that it is the ideal thing to do. I hold the position that a person can ask any *mufti* and get an answer that he can follow (although I stick to *hanafis*). I also follow that following another *madhab* in different unrelated issues (e.g. following *hanafi* in *salat* and *shafi’i* in *fasting*) is also valid (although I don’t do this myself), and also in the same issue (provided it is done without any following of desires). I follow these since (1) it is what I have learnt from some scholars (2) it seems to me the most convincing too and my heart is at ease with it.
Do any of the 4 *madhahib* say that my prayer is permissible in such an instance?
In the name of Allah, the Most Gracious, the Most Merciful
Answer:
According to the Hanafi madhab, it is not permissible to “combine prayers” except for the one performing Hajj, and this is only permitted for the Maghrib and ‘Isha salahs at Muzdalifah. It should also be noted that whilst people use the word “combine”, according to the Hanafi madhab, in reality it means to read one salah at the end of its time, and the second salah at the start of its prayer time, as it is impermissible to read two fardh salahs during one time of prayer.[1]
Narrated Ibn `Umar (ra): The Prophet (saw) offered the Maghrib and ‘Isha’ prayers together at Jam’ (i.e. Al-Muzdalifa) with a separate Iqamah for each of them, and he did not offer any optional prayer in between them or after each of them. (Sahih Bukhari & Sahih Muslim)[2]
In the Shafi’i madhab, only a prayer made in congregation can be combined during the first salah’s prayer time under certain conditions. For the weather to permit combining the Zuhr and ‘Asr salahs, the precipitation (rain, snow, hail, etc.) would need to be heavy enough that it soaks the clothes and it is falling from the start of the Zuhr prayer until the start of the ‘Asr prayer. The intention to combine these prayers must be made during the Zuhr prayer. As it was not snowing, it would not have been permissible to combine these salahs at that time. The Maliki and Hanbali madhabs do not permit the combining of the Zuhr and ‘Asr salahs due solely to poor weather.[3]
From the description given, it appears your ‘Asr salah would not have been valid under any of the four madhabs. You would therefore be required to perform Qadha’ for this missed ‘Asr salah.
Only Allah ﷻ knows best.
Written by Muftiyah Maryam Badshah
Checked and approved by Mufti Mohammed Tosir Miah
Darul Ifta Birmingham
References:
[1]
وَلِرِوَايَةِ الصَّحِيحَيْنِ قَالَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ «وَاَلَّذِي لَا إلَهَ غَيْرُهُ مَا صَلَّى رَسُولُ اللَّهِ – صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ – صَلَاةً قَطُّ إلَّا لِوَقْتِهَا إلَّا صَلَاتَيْنِ جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِعَرَفَةَ وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعٍ» ، وَأَمَّا مَا رُوِيَ مِنْ الْجَمْعِ بَيْنَهُمَا فَمَحْمُولٌ عَلَى الْجَمْعِ فِعْلًا بِأَنْ صَلَّى الْأُولَى فِي آخِرِ وَقْتِهَا وَالثَّانِيَةَ فِي أَوَّلِ وَقْتِهَا…
Al-Bahr Al-Rāiq (Vol.1, pg.267, Dār Al-Kitab Al-Islami)
[2]
وَحَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، أَخْبَرَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا الثَّوْرِيُّ، عَنْ سَلَمَةَ بْنِ كُهَيْلٍ، عَنْ سَعِيدِ بْنِ جُبَيْرٍ، عَنِ ابْنِ عُمَرَ، قَالَ جَمَعَ رَسُولُ اللَّهِ صلى الله عليه وسلم بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِجَمْعٍ صَلَّى الْمَغْرِبَ ثَلاَثًا وَالْعِشَاءَ رَكْعَتَيْنِ بِإِقَامَةٍ وَاحِدَةٍ .
Sahih Muslim 1288d (Bk.15, Ch.47)
[3]
وَلَا جَمْعَ بَيْنَ فَرْضَيْنِ فِي وَقْتٍ بِعُذْرِ) سَفَرٍ وَمَطَرٍ خِلَافًا لِلشَّافِعِيِّ…
–
… فَقَدْ شَرَطَ الشَّافِعِيُّ لِجَمْعِ التَّقْدِيمِ ثَلَاثَةَ شُرُوطٍ: تَقْدِيمُ الْأُولَى، وَنِيَّةُ الْجَمْعِ قَبْلَ الْفَرَاغِ مِنْهَا، وَعَدَمُ الْفَصْلِ بَيْنَهُمَا بِمَا يُعَدُّ فَاصِلًا عُرْفًا، وَلَمْ يَشْتَرِطْ فِي جَمْعِ التَّأْخِيرِ سِوَى نِيَّةِ الْجَمْعِ قَبْلَ خُرُوجِ الْأُولَى نَهْرٌ
Raddul Muhtār (Vol.1, pg.381-3, Dār Al-Fiqr)
٣ – ذَهَبَ الشَّافِعِيَّةُ وَالْحَنَابِلَةُ إِلَى جَوَازِ الْجَمْعِ بَيْنَ الظُّهْرِ وَالْعَصْرِ، وَبَيْنَ الْمَغْرِبِ وَالْعِشَاءِ جَمْعَ تَقْدِيمٍ، أَوْ جَمْعَ تَأْخِيرٍ بِسَبَبِ السَّفَرِ الطَّوِيل الَّذِي تُقْصَرُ فِيهِ الرُّبَاعِيَّةُ مَا لَمْ يَكُنْ سَفَرَ مَعْصِيَةٍ لِلأَْدِلَّةِ الآْتِيَةِ:…
أَمَّا الْمَالِكِيَّةُ فَلاَ يُشْتَرَطُ لِلْجَمْعِ فِي السَّفَرِ عِنْدَهُمْ طُول مَسَافَةِ السَّفَرِ أَوْ قِصَرُهَا، فَإِذَا نَوَى الإِْقَامَةَ فِي أَثْنَاءِ إِحْدَى الصَّلاَتَيْنِ عِنْدَ التَّقْدِيمِ بَطَل الْجَمْعُ. وَلاَ يُشْتَرَطُ فِيهِ إِقَامَةُ أَرْبَعَةِ أَيَّامٍ لِبُطْلاَنِ الْجَمْعِ
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.15, pg.284-5, Dār Al-Salāsil)
٦ – ذَهَبَ جُمْهُورُ الْفُقَهَاءِ الْقَائِلِينَ بِجَوَازِ الْجَمْعِ إِلَى أَنَّهُ يُشْتَرَطُ لِجَمْعِ التَّقْدِيمِ أَرْبَعَةُ شُرُوطٍ:
أَوَّلُهَا: الْبُدَاءَةُ بِالأُْولَى مِنَ الصَّلاَتَيْنِ كَالظُّهْرِ وَالْمَغْرِبِ لأَِنَّ الْوَقْتَ لَهَا وَالثَّانِيَةَ تَبَعٌ لَهَا وَالتَّابِعُ لاَ يَتَقَدَّمُ عَلَى مَتْبُوعِهِ…
ثَانِيهَا: نِيَّةُ الْجَمْعِ وَمَحَلُّهَا الْفَاضِل أَوَّل الصَّلاَةِ الأُْولَى وَيَجُوزُ فِي أَثْنَائِهَا إِلَى سَلاَمِهَا
ثَالِثُهَا: الْمُوَالاَةُ بَيْنَ الصَّلاَتَيْنِ وَهِيَ أَنْ لاَ يَفْصِل بَيْنَهُمَا زَمَنٌ طَوِيلٌ، أَمَّا الْفَصْل الْيَسِيرُ فَلاَ يَضُرُّ؛ لأَِنَّ مِنَ الْعَسِيرِ التَّحَرُّزَ مِنْهُ…
رَابِعُهَا: دَوَامُ سَفَرِهِ حَال افْتِتَاحِ الأُْولَى وَالْفَرَاغِ مِنْهَا وَافْتِتَاحِ الثَّانِيَةِ، فَإِذَا نَوَى الإِْقَامَةَ أَثْنَاءَ الصَّلاَةِ الأُْولَى، أَوْ وَصَل إِلَى بَلَدِهِ وَهُوَ فِي الأُْولَى، أَوْ صَارَ مُقِيمًا بَيْنَ الصَّلاَتَيْنِ انْقَطَعَ الْجَمْعُ لِزَوَال سَبَبِهِ، وَلَزِمَهُ تَأْخِيرُ الثَّانِيَةِ إِلَى وَقْتِهَا
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.15, pg.287, Dār Al-Salāsil)
الْجَمْعُ لِلْمَطَرِ، وَالثَّلْجِ، وَالْبَرْدِ، وَنَحْوِهَا:
١٠ – ذَهَبَ جُمْهُورُ الْفُقَهَاءِ مِنَ الْمَالِكِيَّةِ وَالشَّافِعِيَّةِ وَالْحَنَابِلَةِ إِلَى جَوَازِ الْجَمْعِ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ بِسَبَبِ الْمَطَرِ الْمُبَلِّل لِلثِّيَابِ وَالثَّلْجِ وَالْبَرْدِ لِمَا فِي الصَّحِيحَيْنِ…
١ – يَرَى الْمَالِكِيَّةُ وَالْحَنَابِلَةُ أَنَّهُ لاَ يَجُوزُ الْجَمْعُ بَيْنَ الظُّهْرِ وَالْعَصْرِ بِسَبَبِ الْمَطَرِ وَنَحْوِهِ… وَلأَِنَّ الْمَشَقَّةَ فِي الْمَغْرِبِ وَالْعِشَاءِ أَشَدُّ لأَِجْل الظُّلْمَةِ
أَمَّا الشَّافِعِيَّةُ فَيَرَوْنَ أَنَّهُ يَجُوزُ الْجَمْعُ بَيْنَ الظُّهْرِ وَالْعَصْرِ كَذَلِكَ بِسَبَبِ الْمَطَرِ وَنَحْوِهِ، لِحَدِيثِ ابْنِ عَبَّاسٍ رَضِيَ اللَّهُ عَنْهُمَا الْمُتَقَدِّمِ ذِكْرُهُ وَلأَِنَّ الْعِلَّةَ هِيَ وُجُودُ الْمَطَرِ سَوَاءٌ أَكَانَ ذَلِكَ فِي اللَّيْل أَمْ فِي النَّهَارِ
Al-Mawsoo’ah Al-Fiqhiyyah Al-Kuwaitiyyah (Vol.15, pg.289-90, Dār Al-Salāsil)