3. And he should not separate between them except for the

(2) duration enough to make wudu' . And if he deferred [the two prayers until the time of the second] (1) That is the position of the majority. (T): not a condition. (T)'s position is strong for the lack of proof on the contrary. (2) That is the position of the majority.

(T): not a condition. (T)'s position is strong for the lack of proof on the contrary. 233 International University in Latin America 1The excuse of combining must last until the time of the second has come in. 2And he must intend to combine during the time of the (1) first before it is too late to pray it on time . (IV) [Where Else Is Combining Prayers (2) Permissible?] (1) That is the position of the majority. (T): not a condition. (T)'s position is strong for the lack of proof on the contrary.

(2) According to the (M+S+A), fear also is a reason for combining the prayer, so there would be four causes: Traveling (M+S+A) Sickness, for (M+A). Fear Rain, (M+S+A) and according to (A), the severe wind and cold. (Muddy streets take the same ruling even without rain according to (M+A). and does it apply to people praying at the masjid only? Yes, according to (M+S+a). No, according to (A).

The position of the majority is strong. And according to (T, Ibn Hazm, Ibn al-Mundhir, al-Qaffal and Ibn Sireen), it is allowable to combine the prayers in case praying in time will cause hardship, given that it does not become a habit. Their proof is a report by (Ag) from Ibn 'Abbas that the Messenger of Allah (blessings and peace be upon him) combined in Madinah without fear or rain. And Ibn 'Abbas said: "he wanted to not place his ummah in hardship." The majority argued that this combining was not a true one, and the Messenger of Allah (blessings and peace be upon him) only deferred the dhuhr until right before 'asr, for Allah said: Y) R S S76Q l "For such prayers are enjoined on believers at stated times."(4/103) 234 International University in Latin America It is permissible to combine for the traveler for whom shortening the prayers is allowable. And it is permissible to combine between the maghrib (1) and 'isha in the case of rain .

The position of (T) is strong for Ibn 'Abbas clearly stated that he did that to not place his ummah in hardship and had it been untrue combining, he would not need to justify it and the narrator would have explained what is meant by combining. The scholars who took this position indicated that it would be for a legitimate need and on random basis. This may apply to a physician in the middle of a procedure or one who is caught in traffic…etc. Of not here that (H) allow combining only in hajj. (1) That is the position of (M+A).

(S): allowed combining between dhuhr and 'asr for rain. 235 International University in Latin America B2-C11 Chapter on Prayer of the Traveler (1) If the distance of traveling is sixteen farsakhs , which is the distance covered in two days at a moderate speed, and if the (1) According to Sayed Sabiq (may Allah bestow mercy on him), one farsakh is equivalent to 5,541 meters while one mile equals 1,748 meters. So, the distance mentioned here above is 88.7 kilometers or 50.7 miles. There are about twenty different opinions in determining this distance. (al-Awza'ee + a + al-Kheraqey + T + the author, Ibn Qudamah in his other book "al-Mughni") as well as many of the righteous predecessors argue that there is no lower limit for the distance of traveling that allow shortening and combining the prayers and breaking the fast in Ramadan, as long as it is considered traveling by the customs of people. This is because: The determination by sixteen farsakhs is based on reports from the companions Ibn 'Abbas and Ibn 'Omar (may Allah be pleased with them) that have been conflicting.

The general wording of the verse of the Quran that permits shortening in travel includes all that is called travel. (M) reported from Yahya ibn Yazid that he said: "I asked Anas ibn Malik about shortening the prayer, and he said: "The Messenger of Allah would pray two rak'ats if he had traveled a distance of three miles or farsakhs."' Ibn Hajar called this report the most authentic on the issue. The confusion in Anas's hadith between the miles and farsakhs is clarified by Abu Sa'eed al-Khudrey's statement: "If the Prophet traveled a distance of one farsakh, he would shorten his prayer." 236 International University in Latin America travel was permissible, then he is entitled to shortening the (1) four-rak'ah prayers particularly . Unless: 1. he prays behind a resident; or (2) 2. if he didn't intend to shorten [the prayer] ; or (Sa'eed ibn Mansur in his Sunan), and Ibn Hajar did not comment on it in al-Talkhees indicating his acceptance of it. It is known that one farsakh = three miles.

(1) 'Aishah (may Allah be pleased with her) said: "The salah was prescribed in Makkah in sets of two rak'at. When the Prophet (blessings and peace be upon him) came to al-Madinah, two rak'ats were added to each salah except the maghrib salah because it is the witr of the daytime, and the dawn prayer due to its lengthy Qur'anic recital. But if one travels, he performs the original prayer" (A, Ba & Kh) (2) (a + T) the intention to shorten the prayer is not necessary to have before the beginning of the prayer, so if someone made takbeer for 'isha while traveling without intending to shorten it, he may still shorten it. 237 International University in Latin America 3. if he forgot a prayer that became due on him while a resident and remembered it while traveling; or 4. [Forgot] a prayer that became due on him while traveling and he remembered it while a resident. In these cases, he needs to complete [the prayer]. It is permissible for the traveler to complete [the prayer], and (1) shortening it is preferable . (1) And that is for the saying of Allah: Q Q G S R R