Indexed OCR Text

FIQH AL-IMAM
Second, once the unanimous agreement concerning the number
of rak ats was reached, not a single Companion of the Messenger
was reported to have refuted it. The Companions who had performed
tarawih with the Messenger as (during the few days he performed it
in congregation) and who were present at the time of 'Umar da, also
did not refute his decision.
'Umar 4 did not even receive criticism from the wives of the
Messenger #, who constantly observed the Messenger's tarawib
prayer at home after he had abandoned performing it in congregation.
This indicates that the Messenger # must have performed rwenty
rak'ats, and it was because of this fact that the Companions supported
Umar's % decision to set the tarawih prayer at twenty rak'ats.
Third, 'Allama Halabi has made a very noteworthy point as to
why the number of rak ats of tarawib may have been set at twenty.
He states:
The sunna and nawafil [supererogatory] prayers are supplementary prayers
which make up for any deficiencies that may have been left in the obliga-
tory [fard] prayers. The obligatory prayers of the day, along with three
rak'ars of wimr, total to twenty rak ats. Hence, it is appropriate to have
twenty rak ats of tarawib, so that there is a balance between the two types
of prayers, i.e. between the rak ats of the obligatory prayers and the rak ats
of the supplementary naff or sanna prayers.
ANALYZING THE NARRATIONS CONCERNING EIGHT RAK'ATS
Those who claim the tarawib to be eight rak'ats try to establish this
opinion in two ways. One way is by claiming that the Messenger Es
only performed eight rak'ats, and the other is by claiming that 'Umar
4% also ordered only eight rak'ats to be performed; hence, their rejec-
tion of 'Umar's & decision establishing twenty rak'ats. We will now
look at the narrations which they have used to substantiate these
two claims.
I. It is reported from Abu Salama that
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The Rak'ats of Tarawih
he asked 'A'isha & regarding the prayer of the Messenger # during
Ramadan. She explained, "The Messenger of Allah & would not perform
more than eleven rak ats, neither in Ramadan nor out of it. He would
perform four rak'ats, and do not ask of their beauty and length, followed
by another four, and do not ask of their beauty and length, after which he
would perform three | witr]." "A'isha & continued, "I asked, 'O Messenger
of Allah, do you sleep before you perform the wirr." He replied, 'O 'A'isha,
my eyes sleep, but my heart does not" (Sahih al-Bukhari 1:154).
This hadith is probably the most widely used in claiming that tarawih
is only eight rak ats. However, there are a number of reasons why this
hadith cannot stand as evidence:
(a) The prayer mentioned in the hadith is clearly not tarawih but
rather the tabajjud [night-vigil] prayer. Abu Salama's inquiry was
regarding whether or not the Messenger # performed any extra rak ats
of tahajjud during Ramadan. A'isha % answered by stating that the
Messenger # would perform no more than eight rak ats (tabajjud)
throughout the year, regardless of what month it was.
Hence, 'A'isha # was speaking of a prayer that was performed by
the Messenger " both in and out of Ramadan, which is why she
used the words "neither in Ramadan nor out of it." She could not
have been speaking about tarawih since tarawih is not performed
out of Ramadan. The question of Abu Salama therefore had to be
about tabajjud (which is performed throughout the year) and not
about tarawih.
What further supports this explanation is that there are some nar-
rations of A'isha > which speak of the Messenger # increasing his
worship during the month of Ramadan. She states:
The Messenger of Allah # would exert himself [in worship] during the
last ten days of Ramadan more than at any other time (Sabih Muslim
1;372).
This narration and many others like it indicate that the Messenger
would perform more prayer in Ramadan than in any other month,
even though the rak'ats of tahajjud performed by him would remain
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FIQH AL-IMAM
constant throughout the year. This means that the increase in worship
by him during Ramadan was through the performance of tarawih
and other supererogatory prayers. Hence, the narration of 'A'isha
above is concerning tahajjud, since the rak'ats of his tahajjud prayer
remained constant in all the months of the year.
(b) Imam Muhammad ibn al-Nasr al-Marwazi, in his book, Qiyam
al-layl, has compiled many narrations under a chapter entitled,
"Chapter on the Rak'ats Performed by the Imam in Ramadan for
Tarawih." However, he does not mention the above hadith of Abu
Salama in that chapter despite it being a rigorously authenticated
hadith of Sabih al-Bukhari, Like al-Marwazi, there are many other
authors who, in their works, have not mentioned this hadith to be
concerning tarawih.
(c) Many compilers of hadith, such as Imam Muslim, Nasa'i, Abu
Dawud, Tirmidhi, Ibn Maja, Ibn Khuzayma, and Imam Malik, have
also not included this hadith in their chapters on tarawih, despite it
being such a rigorously authenticated hadith. Instead, they mention
it in their chapters on tahajjud or witr. Indeed, had this narration
been in regards to tarawih, they would have surely included it in their
chapters on tarawih.
(d) Furthermore, if this hadith was concerning tarawih, then why
did 'A'isha #, the narrator, not reject the consensus [ijma'] reached by
'Umar a? She could have informed him in some way or the other that
the correct number of rak ats for tarawih was eight. Thus, the prayer
she describes in the above hadith can be none other than tahajjud.
Another narration popularly used to claim that the Messenger%
performed only eight rak ats for tarawih is the following:
2. Jabir 4 narrates that
the Messenger @ led them in prayer during Ramadan. He & performed
right rak'ats followed by witr (Sahih Ibn Hibban, Ibn Khuzayma, l'la'
al-sunan 7:60:7).
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The following explanations have been given for this hadith:
(a) This hadith furnishes details of only one night in which the
Messenger # led the congregation in tarawib prayer. The following
narration is actually more detailed in this regard:
Jabir 4% narrates that the Messenger is performed eight rak'ats during one
night of Ramadan followed by wirr. The following night, we gathered
together in the masjid hoping that he would come out to us. We remained
waiting for him until morning, when he [came out and] said, "I did not
desire ... " or [he said], "I was afraid that the witr would be made obliga-
tory lyuktaba] upon you (Qiyam al-lay/ 91 U).
There are many narrations which mention that the Messenger
performed the tarawih in congregation for three nights then failed
to appear on the fourth night [see the narrations of 'A'isha in Sahih
al-Bukhari and Muslim]. However, the above narration indicates that
the congregation took place for one night only and that the Messenger
did not turn up on the second night; which means that both are
concerning two different occasions.
Other differences between it and 'A'isha's & other narrations is
that 'A'isha's other narrations do not mention the number of rak ats
performed for tarawib (despite those narrations being so widely trans-
mitted) whereas this one does. Also, the other narrations of 'A'isha
mention that Allah's Messenger # was fearful of tarawih becoming
obligatory on the Umma whereas the hadith of Jabir 4% mentions
he was fearful of witr becoming obligatory. Hence, Hafiz Ibn Hajar
al-'Asqalani has hesitated in accepting this narration to be concerning
the same incident mentioned in the other narrations (Fath al-Bari
2:12 U).
(b) The other point Mawlana Habib al-Rahman A zami makes about
this narration is that there is only one person relating it from Jabir
de. This single narrator, 'Isa ibn Jariya, has been strongly criticized
by the scholars of hadith. Hafiz Dhahabi and Ibn Hajar al-'Asqalani
have recorded much criticism about him, and Yahya ibn Ma'in states
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FIQH AL-IMAM
that "he is not strong" (laysa bi dbaka]. Likewise Imam Nasa'i, Abu
Dawud, 'Uqayli, Saji, and Ibn 'Adi all have grave statements to make
about him, either rejecting his narrations outright or labelling him
as weak. Only Ibn Hibban and Abu Zur'a have not criticized him.
However, since the criticism of the former group is very severe, it
will take precedence over the opinions of the latter in determining
his status as a narrator.
Hence, his narrations are weak and cannot be accepted as evidence
for the claim of tarawih being eight rak'ats; even more so, in that no
one else has reported that the Messenger # performed eight rak ats
in congregation during those nights he performed it in congregation
(A'zami in Rak'ate tarawih 28).
(c) Some scholars have explained that even if the hadith were to
be accepted, it would only inform as to the number of rak ats the
Messenger # performed in congregation, and does not negate the
possibility that the Messenger ( could have performed the remaining
twelve rak'ats at home. Jabir & does not negate this possibility either,
but merely informs us of the number of rak'ats that the Messenger
is performed in congregation with the Companions, before retiring
to the confines of his home.
There are also other narrarions of Jabir + on this issue which
mention that the Messenger of Allah % performed eight rak ats in
congregation; however, since they are all narrated through 'Isa ibn
Jariya, they are all to be classified as weak and not to be used or related
as evidence.
3. Sa'ib ibn Yazid relates:
'Umar & appointed Ubay ibn Ka'b and Tamim al-Dari & to lead the
people in eleven rak'ats (Muwatta Imam Malik 1:71).
This is the narration presented to substantiate their second claim that
'Umar ( ordered only eight rak'ats to be performed for tarawih and
that there was never a consensus on twenty. However, this claim is
even weaker than the first due to the following reasons:
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The Rak'ats of Tarawih
(a) 'This hadith has been related from Sa'ib ibn Yazid # by two
people-Muhammad ibn Yusuf and Yazid ibn Khusayfa. Five people
have then related it from Muhammad ibn Yusuf. However, all five
reports are different from one another, even though each one relates
it from the same person. Due to its inconsistency and conflicting
nature, this narration cannot stand as evidence to prove that tarawih
is eight rak'ats. The different reports from Muhammad ibn Yusuf are
as follows:
(1) The version mentioned above, transmitted by Imam Malik,
mentions eleven rak ats, but does not mention Ramadan.
(2) Yahya ibn Qattan's version mentions that 'Umar % brought
the people together behind Tamim al-Dari de and they would
perform eleven rak ats. It does not mention 'Umar 4% issuing any
specific command on the number of rak ats, nor does it mention
the month of Ramadan.
(3) The version narrated by 'Abd al- Aziz ibn Muhammad simply
mentions that they performed eleven rak ats during the caliphate
of 'Umar 4. There is no mention of any specific command or of
Ubay ibn Ka'b , Tamim al-Dari 4, or Ramadan.
(4) Ibn Ishaq's report mentions that they would perform thirteen
rak ats in Ramadan during the period of 'Umar 4%. It does not speak
of"Umar's & instructions, Ubay ibn Ka'b, or Tamim al-Dari .
(5) Lastly, 'Abd al-Razzaq's version describes 'Umar 4% command-
ing that twenty-one rak'ats be performed instead of eleven.
Some versions of this narration mention eleven rak'ats, others thirteen
rak'ats, and one also mentions twenty-one. So what is the reason for
choosing the version of eleven rak ats over the rest? In fact, the great
Maliki jurist Ibn 'Abd al-Barr has given preference to the narration of
twenty-one rak ats and called the narrations of eleven to be an "erro-
neous assumption" [wahm] (Rak'ate tarawih 39). Hence, the version
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FIQH AL-IMAM
of twenty rak ats has been adopted in light of these and other similar
factors that only serve to strengthen its authenticity.
(b) The other narrator of this hadith from Sa'ib ibn Yazid de is
Yazid ibn Khusayfa, and Yazid's two students, Ibn Abi Dhi'b and
Muhammad ibn Ja'far, relate this narration from him [see hadith 3
in "The Hadiths on This Issue" above). All versions of this narration
through Yazid ibn Khusayfa are unanimous in mentioning twenty
rak'ats; and Imam Nawawi, 'Iraqi, Suyuti, and others have judged its
chains [asnad] to be strong and reliable.
Hence, the question is: Why would the version of Muhammad
ibn Yusuf mentioning eight rak ats be adopted, despite it being so
confusing and inconsistent in its mention of the number of rak'ats,
and the version of Yazid ibn Khusayfa be abandoned despite it being
consistent? Justice would demand that the narrations of Sa'ib ibn Yazid
through Yazid ibn Khusayfa be accepted since they are consistent
and have been classified as rigorously authenticated by many scholars;
and that the narrations through Muhammad ibn Yusuf, because of
their confusing nature, be interpreted and reconciled with those of
Yazid ibn Khusayfa.
(c) Some scholars have reconciled the various versions of Sa'ib ibn
Yazid's de narration by stating that "Umar % initially ordered eleven
rak'ats to be performed but then changed his decision to twenty
after learning that it was the more correct view. Nobody refuted his
decision, and twenty rak'ats continued to be performed for the most
part of Islamic history.
Imam Bayhaqi, after mentioning the eleven and twenty rak'ats
narrations, states:
It is possible to reconcile the two types of narrations because the Compan-
ions would [initially] perform eleven rak'ats in congregation after which
they began to perform twenty rak'ats and three witr (Sunan al-kubra li
I-Bayhaqi 2:496).
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The Rak'ats of Tarawih
Imam Bayhaqi makes the same point at another place in his Sunan
al-kubra. Many other scholars have also provided similar explanations.
Ibn Habib Maliki writes:
It was initially [performed as] eleven rak ats, but they would prolong the
recitation in them, which proved difficult on the people, so they increased
the number of rak ats and shortened the recitation. They would perform
twenty rak ats excluding witr (Tuhfar al-akbyar 192 U).
CONCLUSION
It is only recently that some people have emerged with the opinion
of only eight rak'ats being sunna for tarawih. Some have even gone
as far as saying that performing any more than eight rak'ats would be
considered a "reprehensible innovation" [bid'a] (may Allah forbid).
None of them have been able to produce a single example of any
masjid in the world in which a tarawih congregation of less than
twenty rak'ats was held during the first twelve hundred years or
more of Islam. Likewise, not a single scholar from among the pious
predecessors [salaf salihin] held an opinion of eight rak'ats. Can the
opinions of contemporary men be preferred over the scholarship and
opinions of those who enjoyed a greater proximity to the fountain
of Prophethood?
Also, how does one overlook the fact that over a period of twelve
hundred long years, nobody had any dispute with regards to the rak ats
of tarawib being twenty? How absurd it is to call it a reprehensible
innovation in religion when 'Umar 4 himself reached an agreement
with the Companions on that amount, and his decision was made
through what he must have acquired from the Messenger # himself.
Neither the Companions nor the household of the Messenger
refuted him. He then remarked as to "how wonderful a practice he had
revived" \ni'mat al-bid'atu hadbibi], since people had not performed
it in a large congregation during the time of Abu Bakr .
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FIQH AL-IMAM
It can therefore be concluded quite easily that since there has been
an agreement among the four Imams and the overwhelming majority
of scholars of this Umma concerning tarawih being twenty rak'ats, it
is considered the sunna amount,
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12
Combining Two Prayers
THERE ARE HADITHS which state that the Messenger of Allah % would
combine two obligatory (fard] prayers together while travelling. The
hadiths explain how he would alight from the back of the animal and
perform Maghrib followed by 'Isha, and then resume his journey.
There is a difference of opinion regarding the interpretation of these
hadiths, i.e. exactly how he performed the two prayers together.
The Hanafis offer the following explanation, Although the
Messenger of Allah # performed the prayers one after another, he
actually performed each prayer in its own time. For example, when
combining Maghrib and 'Isha, he would stop a short time prior to
the end of Maghrib and would perform the prayer. Then as soon
as the time of 'Isha would enter, he would perform 'Isha and then
resume his journey.
Other scholars offer the explanation that the Messenger of Allah
# would perform both Maghrib and 'Isha in the time of 'Isha (i.e.
after Maghrib had expired).
The method offered by the Hanafi school of performing the first
prayer toward the end of its time and the second prayer immediately
after, at the beginning of its time, is known as jam' al-suri or "apparent
combining" in the terminology of the jurists [fugaha'], The method
of performing two obligatory [fard] prayers in one prayer time is
known as jam' al-haqiqi or "real combining."
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FIQH AL-IMAM
There are many hadiths which describe combining two prayers.
According to Hanafi scholars, the most suitable explanation is that
of jam' al-suri, wherein each prayer is performed in its own time.
The Hanafi approach in explaining this issue is in total agreement
with the Qur'an and hadiths, both of which emphasize each prayer
being performed in its own stipulated time. On the contrary, the
jam' al-haqiqi approach leads to great conflicts between the Qur'an
and hadiths.
By the end of the chapter, it will become evident that the Messenger
" never combined two prayers together by actually moving one into
the time of the other. It is also important to remember that performing
Maghrib and 'Isha in the time of Maghrib, and Zuhr and 'Asr in the
time of Zuhr, is known as jam' al-tagdim or "advanced combining,"
since one of the prayers is performed before its time. Combining
them at the time of the later prayer is known as jam' al-ta'khir or
"delayed combining," because one of the prayers is delayed from its
specific time.
THE VARIOUS OPINIONS
One opinion is that it is permissible to perform jam' al-haqiqi if
one is undertaking a hurried journey. The second opinion is that
jam' al-haqiqi is permissible when undertaking any type of journey;
whether it be hurried or relaxed. For some, it is also permissible in
the event of heavy rainfall, and some state that is also permissible in
the event of illness.
The view of Imam Abu Hanifa is quite simple. According to him,
the jam' al-haqiqi method is not permissible except at 'Arafat (dur-
ing the pilgrimage), where advanced combining takes place between
Zuhr and 'Asr, and at Muzdalifa, where the pilgrims perform delayed
combining between Maghrib and 'Isha. The practice of advanced
and delayed combining at these two places is established through
the consensus of the scholars. Hence, the Hanafis do not permit
jam' al-haqiqi except in these two instances. They have interpreted
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Combining Prayers
the hadiths which mention the combining of two prayers to be jam'
al-suri. This type of combining is permissible at all times, as there can
be no doubt concerning the permissibility of two prayers performed
in their own times.
THE QUR'AN ON THIS ISSUE
1. Allah % says,
"Verily the prayer is enjoined on the believers at fixed hours [times]"
(al-Qur'an 4:103).
This means every prayer has an appointed time with a beginning,
prior to which the prayer is not valid, and an ending, after which the
prayer is not to be delayed; otherwise it will become a qadd or missed
prayer. Hence, this verse indicates the importance of performing each
prayer in its own time.
2. Allah % says,
"Guard strictly the [five obligatory] prayers" (al-Qur'an 2:238).
This verse is also quite clear about performing prayers at their
appointed times and not delaying them.
3. Allah % says,
"So woe unto those worshippers [hypocrites] who are negligent in regards
to their prayer" (al-Qur'an 107:5)-
A group of scholars state that this verse is admonition for those who
delay the prayers beyond their appointed times.
4. Allah % says,
"Then, there succeeded them a posterity who gave up prayers" (al-Qur'an
19:59).
According to a group of scholars, the words, "who gave up prayers,
mean those who delay the prayers beyond their stipulated times.
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FIQH AL-IMAM
In short, these verses of the Qur'an verify that delaying any prayer
is undesirable and extremely disliked. Delaying the prayer has been
portrayed as a trait of the hypocrites [munafiqin). For this reason,
the hadiths, which seem to inform that the Messenger # delayed
prayer, must be interpreted in a way that corroborates these verses, in
order to remove the notion of undesirability from the Messenger's
practice. The only way this can be achieved is by taking the combin-
ing mentioned in them to mean "apparent combining." Now we will
look at a few hadiths which are quite explicit in their prohibition of
taking a prayer out of its time.
THE HADITHS ON THIS ISSUE
1. Abu Musa - narrates that the Messenger " said:
Combining two prayers together without any valid reason is from the
major sins [kaba'ir] (Musannaf Ibn Abi Shayba 2:459, al-Ta'liq al-sabib
2:124).
Thus, combining prayers would not be permissible even in the event
ofa journey or rain, just as other major sins are not made permissible
in such circumstances.
2 .. It is narrated from 'Umar 4% that
he wrote to the people [around the Islamic world] prohibiting them from
combining two prayers together. He informed them that combining two
prayers together was a major sin (al-Ta'liq al-sabih 2:124).
3. 'Abdullah ibn Mas'ud % narrates:
I never observed the Messenger of Allah & perform any prayer out
of its time except at Muzdalifa. He combined Maghrib and 'Isha at
Muzdalifa (Sabih al-Bukhari 1:227, Sahih Muslim 1:417, Sharh Ma'ani
"Lathar 1:164).
4. In another narration Ibn Mas'ud 4% states:
The Messenger of Allah # combined two prayers while on a journey. He
would combine Maghrib and 'Isha by delaying Maghrib until just before
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Combining Prayers
its expiry time and performing 'Isha immediately as its time entered
(Musannaf Ibn Abi Shayba 2:458).
5. "A'isha & narrates:
The Messenger of Allah #%, while on a journey, would delay Zuhr and
perform 'Asr carly and would delay Maghrib and perform 'Isha carly
[i.c. perform each prayer in its own time] (Sharh Ma'ani L-athar 1:164,
Musanaf Ibn Abi Shayba 2:457).
6. It is related that Ibn 'Abbas & said:
I performed eight rak ars together [four of Zuhr and four of 'Asr] and seven
rak'ats together [three of Maghrib and four of'Isha] with the Messenger of
Allah . [One of the narrators says, [ "I asked Abu "I-Sha'tha', "I assume
he delayed Zuhr [to the end of its time] and performed 'Asr as soon as it
entered, and delayed Maghrib [likewise] and performed 'Isha early." He
replied, "I also think the same" (Sahih Muslim 1:246, Musannaf Ibn Abi
Shayba 2: 456).
This hadith from Sahih Muslim is very precise in its description of
combining two prayers. The method described by the narrator is
jam' al-suri.
7. Imam Abu Dawud has transmitted the following report:
The muezzin of 'Abdullah ibn "Umar & informed him it was time for
prayer. Ibn "Umar & instructed him to continue on the journey. When
the red of sunset [shafaq ahmar] had nearly disappeared, he got off from
his mount and performed Maghrib. Then he waited until the red had
completely disappeared and performed 'Isha. He then said, "Whenever
the Messenger of Allah & was in a hurry for some reason, he would do
just as I have done" (Sunan Abi Dawud 1:178).
As we can see, the method of combining mentioned in the above
hadiths is none other than that of jam' al-suri. It is an agreed upon
method which no one disputes. How can there be an objection to
two prayers being performed together in a way that does not cause
them to be performed either before their stipulated time or after it?
Undoubtedly, this is not only the safest method of combining two
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FIQH AL-IMAM
prayers, but it is also the most suitable way to explain the hadiths on
the subject of combining.
It is also common knowledge that the Fajr prayer should not be
performed before its time or intentionally delayed beyond it. Similarly,
other prayers should not be performed out of their stipulated times
either, especially not while considering it to be sunna. This indicates
that the sunna method of combining two prayers is jam' al-suri, as
has also been substantiated through the Qur'an and hadiths, This is
the Hanafi opinion in this issue.
If it were permissible to practice jam' al-haqiqi in the event of
travel or illness, then why is it confined to some prayers only? Why
is it not permissible to perform all the prayers of the day together in
the morning before departing on a journey? The reason for this is
quite simple. The practice of combining mentioned in the hadiths
is not to be taken as jam' al-haqiqi but as jam' al-suri, wherein each
prayer remains in its own time, but all prayers are performed one
after another.
THE HADITHS ON COMBINING PRAYERS
In the following, we will analyze some hadiths that are normally
presented to establish the permissibility of jam' al-haqiqi.
L. Ibn 'Umar & narrates:
Whenever the Messenger of Allah & would undertake a hurried journey,
he would combine Maghrib and 'Isha (Sahib Muslim 1:245).
This narration is sometimes used to prove the permissibility of "real
combining," whereas it just mentions that the Messenger of Allah
44 combined two prayers and does not mention that jam' al-hagiqi
was performed. The Hanafis have explained that the Messenger
performed "apparent combining" and not "real combining," since
the former is a method agreed upon by all scholars.
In this hadith, since Ibn 'Umar & does not mention the actual
method of combining, we turn to hadith 7 above-also a narration
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Combining Prayers
of Ibn 'Umar & where he expounds on the method of combining
prayers. The method he describes in that narration is none other than
jam' al-suri, so it will be taken as a commentary for this narration.
2. Nafi reports:
Whenever 'Abdullah ibn 'Umar + had to travel in a hurry, he would com-
bine Maghrib and 'Isha after the red twilight of sunset disappeared. Ibn
Umar & stated that whenever the Messenger # was forced to travel in a
hurry, he would also combine Maghrib and "Isha (Sahih Muslim 1:245).
3. 'Abdullah ibn 'Umar & narrates:
Once the Messenger es had to travel quickly due to some emergency in his
family. He delayed Maghrib until the red twilight had disappeared, then
got off his animal and combined the two prayers. Thereafter, 'Abdullah ibn
'Umar & informed everyone that this was the practice of the Messenger
whenever he had to travel in a hurry (Sunan al-Tirmidhi 1:124).
These two hadiths seem to be in apparent conflict with the opinion
of the Hanafis. However, in reality, if they are understood correctly,
they would be found to be in total agreement. This is due to the
following reasons:
(a) Firstly, there are two types of shafaq or "twilight:" one is the redness
[abmar] seen in the sky after sunset, and the second is the whiteness
[abyad] that remains for a short while after the redness disappears.
'Allama 'Ayni states:
It is possible that the twilight referred to in the narrations is the red
one. [In the Hanafi school] there are two views regarding the expiry of
Maghrib time. Some say it ends when the redness disappears, and others
say it ends when the whiteness disappears. Therefore, if the Messenger
performed both prayers immediately after the redness had disappeared, it
means he performed Maghrib during the whiteness, i.e. within its stipu-
lated time (according to the view that Maghrib ends after the whiteness
has disappeared), and he also performed 'Isha within its stipulated time
(according to the view that Maghrib ends with the disappearance of the
redness after which 'Isha begins) [('Umdar al-qari 3:568)].
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FIQH AL-IMAM
(b) Another explanation, mentioned in al-Ta'liq al-sabih, is that these
hadiths have been narrated with various differences. Some contain the
addition, "the redness was close to disappearing." This indicates that
one of the narrators may have become slightly confused regarding
the exact wording due to the various reports, so he finally reported
it in the words, "after the redness had disappeared." according to his
speculation. This means that in reality it was just prior to the ending
of the red twilight that the Messenger # performed Maghrib, which
means it was jam' al-suri.
(c) Another reason for preferring jam al-suri is that since the hadiths
of Ibn 'Umar & on this issue are inconsistent and do not maintain a
fixed expression, it would be more preferable to regard hadith 7 above
(also narrated by him) as the commentary for the various transmissions
of his report. That hadith makes it clear that the method of combin-
ing used by the Messenger # was "apparent combining." Hence, the
combining mentioned in the remaining hadiths of Abdullah ibn
'Umar will also be considered to be "apparent combining."
4. Mu'adh + narrates that
during the expedition of Tabuk, whenever the Messenger # would set
out before the sun declined from its meridian, he would delay Zuhr and
perform it [just prior to its expiry time] with Asr, and when he would
depart after noon he would perform"Asr early by combining it with Zuhr
[i.e. Zuhr at the end of its time and"Asr as soon as it entered], then he
would continue his journey. Whenever he would depart before Maghrib,
he would delay it and perform it with 'Isha [i.e. in their respective times],
and if he set out after Maghrib he would perform 'Isha early by combining
it with Maghrib (Sunan al- Tirmidhi 1:124, Sunan Abi Dawud 1:178).
The following points have been made about this narration:
(a) 'Allama 'Ayni states regarding this narration:
This hadith was rejected by Imam Abu Dawud, and it is also reported from
him that there is no clear hadith to be found concerning the performance
of a prayer before its stipulared time.
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Combining Prayers
(b) Another problem is the strong criticism of Husayn ibn 'Abdillah,
a narrator in this hadith's chain, by the hadith experts [muhaddithin].
Ibn al-Madini says, "I have abandoned his reports." Imam Ahmad
states, "He has defects." Ibn Ma'in calls him weak [da'if ]; and Nasa'i
says, "His narrations have been rejected."
(c) Even if the hadith were accepted for a moment to be authentic,
it would still be considered as describing jam' al-suri for various rea-
sons. It is indicated in the hadith that the Messenger # would delay
the first prayer to the end of its time and perform the second one
immediately thereafter in its own time. The following two narrations
of Ibn 'Abbas & suggests the same explanation:
The Messenger % performed Zuhr and Asr together and Maghrib and
'Isha together without [being in the state of] fear of travel.
The Messenger & combined Zuhr and Asr together and Maghrib and
‘Isha together in Madina without [being in the state of ] fear or rain
(Sahih Muslim 1:246).
These narrations speak of the Messenger # combining the prayers
even though the circumstances were not of fear, rain, or travel. These
are the main three circumstances under which one can perform jam'
al-hagigi according to many scholars besides the Hanafis.
So was he performing jam' al-haqiqi, as some like to say, even
though none of the valid reasons for doing so were present? The cor-
rect explanation we could offer here is that these narrations of Ibn
'Abbas , as well as the other narrations on this issue, do not speak
of the Messenger A performing jam' al-hagigi at all; but rather to
his performance of jam' al-suri.
CONCLUSION
It could be safely concluded that the Hanafis have followed a safe
path in explaining the hadiths in this issue. Their explanation does
not contradict the hadiths or Qur'anic verses that strictly enjoin that
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FIQH AL-IMAM
prayer be performed in their own times. They interpret the hadiths
of combining to be based on jam' al-suri, wherein two prayers are
performed one after another-the first prayer at the end of its time
and the second prayer immediately thereafter, at the beginning of its
time. This seems to be the safest and most uncontroversial approach
to adopt in light of the many narrations on this issue.
On the other hand, taking the various narrations to be based on jam'
al-haqiqi-wherein one prayer is intentionally delayed and performed
in the time of the other, or the later prayer is performed in advance
during the time of the earlier prayer-will cause these hadiths to con-
tradict the verses and hadiths that encourage prayers to be performed
in their own times. Furthermore, those who allow jam' al-haqigi have
also stated that it is superior not to combine the two prayers but to
perform them separately in their own respective times.
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Glossary
A'IMMAT AL-RIJAL. Leading authorities and experts in the scrutiny of hadith
narrators.
ALLAMA. Great learned scholar.
ARAFA. Ninth day of Dhu"I-Hijja [last month in the Islamic calendar].
ARAFAT. Expansive plain approximately thirteen miles from Makka. Here
pilgrims remain standing in prayer to Allah 2% for some time. Zuhr
and 'Asr prayers are combined here with the condition that the Imam
of the Muslims is present. The masjid located in this plain is called
Masjid al-Namira.
'AsR. Late afternoon prayer, performed after an object's shadow (minus the
length of its shadow at the sun's zenith) is twice as long as the object.
BAYTULLAH. The Ka'ba, House of Allah % in the Sacred Precinct (Haram)
in Makka,
BINT. Daughter.
DA'TE. Weak, a hadith in which there is some defect; either in the chain of
transmission; or in the proper understanding of the narrator; or its
contents; or because it is not in perfect agreement with Islamic beliefs
and practices. It is a hadith of less reliable authority.
DIN. Religion (Islam).
FAJR. Prayer performed between true dawn and sunrise.
FAQIn (pl. fugaha'). Islamic jurist.
FARD. Obligatory divine command that is established through decisive proof
[dalil qar i]. One who neglects a fard injunction without any valid excuse
is termed a transgressor [fasiq] in Islamic Shari'a, and one who rejects
a fard injunction is considered an unbeliever [kafir].
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