#78. RESPONSE TO THE QUESTION ASKED REGARDING COMBINING SALAAT DUE TO RAINFALL

The majority of the four schools permit it to include the Malikiyya, the Shafi’iyya and the Hanbaliyya. Their evidence for this is the Hadith attributed to Abdullah bn Abbas- radiyallaahu anhuma – that he said:

جمع النبي صلي الله عليه وسلم في المدينة بين الظهر والعصر و بين المغرب والعشاء من غير خوف ولا مطر. قالوا ما أراد من ذالك؟ قال أراد ألا يحرج أمته

_”The Prophet – salallaahu alayhi wasallam – combined while in Madinah between the Dhuhr and Asr prayers, and between the Maghrib and Ishaa Prayers without the hinderance of fear or rainfall”_
They (his students) said: and what did he intend by that? He answered: ‘He intended by that not to make difficulty for his Ummah’

Transmitted and recorded by Imaam Muslim.

And the _Athar_ reported by Imaam Al-Athram that when the leaders (Umaraa) used to combine – in Madinah and Makka – between Maghrib and Ishaa, Urwah bn Zubayr, Abu Salamah bn Abdurrahman, Abubakr bn Abdurrahman and Abdullah bn Umar – rahimahumullah – all used to pray with them.
The athar is authenticated by Al-Albaani.

This position is the verdict of most of the Ulamaa today.

As for the Hanafis, Imaam Layth bn Sa’d, Al-Awzaa’i and some others, they considered it impermissible entirely to combine Salaat due to rainfall.
And they explained that there is nothing in that Hadith that shows the permissibility of it except that it may be inferred.

Imaam Ibn Qayyim Al-Jawziyyah – rahimahullaah – narrated in I’laam Al–Muwaqqi’in 3/83 part of the letter of Imaam Layth bn Sa’d to Imaam Maalik, in it is the following passage:

“And you are also aware of the severity of my opposition to the Muslim Armies combining the two Salaat on a rainy night. (It should be known that) The rain of Shaam (the Levant) is much more regular and voluminous than the rain of Madinah in degrees that is known only to Allah. And despite that, no Imaam ever combined (Salaat) on a rainy night and among them (in those days) were (the noble Companions Abu Ubaydah bn Al-Jarraah, Khaalid bn Al-Walid, Yazid bn Abi Sufyan, Amr bn Al-Aas, Mu’adh bn Jabal… Sharahbil bn Hasanah, Abu Ad-Dardaa and Bilaal bn Rabaah. And in Misr (Egypt among the Companions) were Abu Dharr, Zubayr bn Al-Awwaam, and Sa’d bn Abi Waqqaas. And in (the Syrian city of) Hims were seventy companions who were veterans of Badr. And among the Muslim armies that were at Iraq, there were Ibn Mas’ud, Hudhayfatu bn Al-Yamaan, and ‘Imraan bn Husayn. And Amiru Al-Mu’minin Ali bn Abi Taalib – karramallaahu wajhahu fi al-jannah – lived there for years and alongside him were many of the Companions of the Messenger of Allah – salallaahu alayhi wasallam – and they never for once, combined between Maghrib and Ishaa…”_

Likewise, Imaam Ibn Al-Mundhir – rahimahullaah – records in his work ‘Al–Awsat‘:

“Al-Walid bn Muslim said: I asked Al-Awzaa’i regarding the one that combines two Salaat – Maghrib and Ishaa – on a rainy night. He then said: ‘the People of Madinah used to combine them both but those who preceded us (in Shaam) always performed each Salaat in its appointed time.’ He said: ‘And I asked Al-Layth bn Sa’d and Sa’id bn AbdilAziz the same thing and they both answered the same thing.”_
Ref: Al-Awsat 2/432

And among the scholars of this era, Shaykh Muqbil bn Haadi Al-Waada’i and some others holds this view.
There is a middle position held by Imaam Ahmad in one narration from him where he says that it is only permissible for Maghrib and Ishaa and not for Dhuhr and Asr.

Shaykhu Al-Islam Ibn Taymiyyah – rahimahullah – makes a general review by saying:

“It is permissible to combine the two night prayers due to rainfall, severe and cold wind and quagmire of mud. This is the most authentic of the two different views of the Ulamaa and the more apparent of the Madh’habs of Ahmad and Maalik and other than them both. And Allaah knows best.”_
(Ref: ‘Majmu’u Al-Fataawah’ 24/29-30)

Imaam Shamsuddin Muhammad bn Ahmad Ash-Sharbini Ash-Shaafi’i – rahimahullah – mentioned in his book ‘Al-Mughni Al-Muhtaaj’:

“And the condition of combining both at the time of the first is that there should be rainfall during the observance of the first (of the two Salaats) for that excuse to be established. And the fact is that there must be rain at the time of making the Salaam of the first (salaat) so that it is established that there is rainfall during the second salaat. And if that has happened, then there is nothing wrong if the rain stops before he completes it…”

Imaam Al-Bahuti Al-Hanbali – rahimahullaah – mentioned in his book ‘Ar-Rawdu Al-Murbi‘:
“The third condition is that the excuse that warrants combining the two salaat should be obtainable during the start of the first salaat and during its salaam. That is because the intention is made at its start and the combination made at the beginning the second”

Ref. ‘Ar-Rawdu Al-Murbi’ Sharh Zaadi Al-Mustaqni’

He also said in ‘Kashshaaf Al-Qinaa‘:
“And were the one intending to combine (the two Salaat) made the Ihram (Takbiratu Al-Ihraam) for the first of the two salaat while there was rainfall, then the rain stops and does not continue, if there were to be quagmires of mud then there is nothing wrong, he could continue his combination since mud quagmires themselves are a reason to combine, otherwise the combination must not hold.”

Imaam Ibn Qudaamah Al-Maqdisi Al-Hanbali – rahimahullaah – said:
“And the rainfall which is an excuse to combine the Salaat is that which soaks the clothes and creates difficulty had one come out in it. But for a light rain and a mere drizz that does not wet or soak the clothes, then it is not permissible. And as for mere mud quagmires, there is a known difference among the Madhaahib.”
(Ref: ‘Al-Mughni’ 2/375)

As for the Maalikis, it is mentioned in Al-Fawaakihu Ad-Dawaani:
“And facilitation (rukhsa) has been granted by way of voluntary or Sunnah, to combine Maghrib and Ishaa on a rainy night – a rain that is copious and makes people cover their heads and that by which it becomes difficult for them to reach their homes. And there is no difference between the rain that is already falling and the one that is expected due to the availing pointers.”
(Ref: ‘Al-Fawaakihu Ad-Dawaani’ 1/231)

If we understand what has preceded, then we will realise the following:
1. Despite the argumentative facts presented by Imaam Layth bn Sa’d, the dominant and stronger verdict is that it is permissible to combine two Salaat due to rainfall

2. There is a verdict from Imam Ahmad and the dominant view in the Maaliki madh’hab that only Maghrib and Ishaa are to be combined due to rainfall. The stronger opinion is the permissibility of it for Dhuhr and Asr too

3. Most of the Fuqahaa that permit combining Salaat due to Rainfall place for it conditions:

a. That the rainfall is enough to soak the clothes as the Hanbalis mentioned

b. That the rainfall necessitates discomfort for a person under it such as he’ll need to cover himself, as the Maalikis mentioned

c. That there is sufficient discomfort caused by the rain that may hold back people from coming to the Masjid or from returning to their homes.

d. Majority of the Ulamaa consider it permissible to combine Dhuhr and Asr, Maghrib and Ishaa if there is extreme darkness, there is quagmire of muds littering everywhere and so on.

E. The Maliki verdict shows the permissibility of combining the salat even when there is expectation while the Hanbalis do not consider it permissible.

Shaykh Al-Uthaymin – rahimahullah – is particular about its impermissibility when he said:
“And for this reason, it pains us what some people say to themselves: we will stick to the sunnah while they make serious mistakes on this issue and they think that it is permissible to combine salaat even with the least of reasons. This is a big mistake. And it is incumbent that we say: if we know of a certainty that there will be no difficulty on us if we do not combine (salaat), then (combining) becomes haraam. And if we know that in not combining, there will be difficulty in it, then to combine is permissible, instead a sunnah. And if we doubt (that the excuse holds or not), then combining becomes Haraam because the original ruling is the obligation of observing all the Salaat in its respective time. Therefore we cannot turn away from this original ruling unless by what is very certain.”

He also said:
“and there are two questions here: the first; if the sky is cloudy and it has not began to rain and their is no quagmires but rain is expected, is it permissible to combine? The Answer is NO, it is not permissible to combine in this situation because what is expected has not occurred. And how many a situation would people be expecting rainfall due to the heavyness of the clouds and then it (the cloud) will disappear and it will not rain.”
(Ref: ‘Majmu’ Al-Fataawa Wa Ar-Rasaa’il 15/394)

Conclusion:
We can say that the practice you find in the North, though has a scholarly opinion and verdict that supports it, the stronger opinion is to ensure that the combination is made ONLY if there would be any difficulty in congregating in the Masjid for the Salaat.

Difficulty may be caused by extreme darkness, curfew, insecurity of the roads, heavy and cold storm, rainfall, etc.
However, the duty of a Muslim is to follow the Imaam of the mosques in which he observes his Salaat – if he combines, he should combine with him, if he doesn’t, he should not. Unless if there is no scholarly opinion that backs the act of his Imaam.

Allaahu A’alam!
Baarakallaahu feekum
Jazaakumullaahu Khayran.