Is it true that the Prophet (pbuh) combined the noon and afternoon prayers without any reason?

Dear Brother / Sister,

Hz. Prophet (pbuh) sometimes combined the noon and afternoon prayers, and the evening and night prayers together at times of hardship, apart from Arafat and Muzdalifa. Salim b. Abdillah narrates the following from his father:

"When the Messenger of Allah (pbuh) was in a hurry in expeditions, he would delay the evening prayer and performed it together with the night prayer." (Muslim, Salatul Musafirin, 45)

The following is reported from Muadh b. Jabal:

"We set off for the Expedition of Tabuk with the Prophet. He performed the noon and afternoon prayers, and the evening and night prayers together." (Muslim, II, 10; Abu Dawud, I, 285; Ibn Majah, I, 340)

The hadiths above and similar ones are understood as follows in Hanafi madhhab: The Messenger of Allah performed the first prayer at the end of its time period and the next prayer at the beginning of its time period. The following hadith, narrated by Ibn Abbas, supports this meaning:

"The Messenger of Allah (pbuh) performed the noon and afternoon prayers, and the evening and night prayers together in Madinah when there was no fear or rain."

Ibn Abbas was asked what the Messenger of Allah wanted to do with it; he said,

"He did not want to cause hardship to his ummah." (Sahih Muslim Translation, IV, 136, 137)

None of the Islamic scholars said it was permissible to combine two prayers for residents. Therefore, the hadith of Ibn Abbas above means performing the first prayer at the end of its time period and the next prayer at the beginning of its time period.   

The following is understood from the explanations above: The combining of two prayers took place only in form except in Arafat and Muzdalifa. In fact, both prayers were performed in their own time periods; however, the first prayer was delayed to the end of its time period and the second prayer was performed on time. The hadiths regarding the issue are not regarded as strong enough to specify the time by Hanafi scholars.

JAM’ TAQDIM (EARLY COMBINATION) AND JAM’ TAKHIR (LATE COMBINATION)

Jam’ is a fiqh term related to delaying a prayer or performing it before its time period.

Jam’ lexically means to unite, combine, bring together. Taqdim means to bring forward, move something to an earlier time; takhir means to delay, postpone. As a fiqh term, jam’ taqdim means to combine the noon and afternoon prayer for hajjis when they go to Arafat for waqfa by performing the noon prayer when the time period for the noon prayer starts and the afternoon prayer immediately after it. Jam’ takhir means to perform the evening prayer, whose time has passed, and the night prayer after it within the period of the night prayer for hajjis when they arrive at Muzdalifa after leaving Arafat. The term “jami’us-salatayn”, that is, “combining two prayers” is used here because the noon and afternoon prayers, and the evening and night prayers are performed together. According to Abu Hanifa and some Shafiis, the reason for combining two prayers is hajj; according to the majority of Shafiis, it is travelling. (Ahmet Davudoğlu, Sahih Muslim Translation and Explanation, VI, 438-439)

It is fard to perform every prayer within its time period. For, time is one of the prerequisites of prayer. The following is stated in verses regarding the issue:

"… For, such prayers are enjoined on believers at stated times." (an-Nisa, 4/103) " Guard strictly your (habit of) prayers, especially the Middle Prayer..." (al-Baqara, 2/238)

"And establish regular prayers at the two ends of the day and at the approaches of the night..." (Hud, 11/114) The Prophet is also ordered to perform prayers at the sun´s decline till the darkness of the night and in the morning. (al-Isra,17/78-79) Hz. Prophet (pbuh) explained and showed his ummah the practices of the verses above and the times for five daily prayers himself; he performed them like that. (Muslim, Masajid, 31, 174; Abu Dawud, Taharah, 60; Nasai, Adhan, 12; Tirmidhi, Mawaqit, 4)

The only exception to the principle of performing each prayer in its determined time period is for hajjis on the day of Arafa in Arafat, where they combine the noon (zuhr) and the afternoon (asr) prayer at the time of the noon prayer and in Muzdalifa, where they combine the evening (maghrib) and night (isha) prayer at the time of the night prayer. There is unanimous agreement on this among fiqh scholars. For, the practice of the Prophet during the Farewell Hajj and his words are strong enough to specify the verses and hadiths to specify the time periods for prayers. The following is stated from Abdullah b. Masud: " I never saw the Messenger of Allah (pbuh) offering any prayer not at its stated time except two: He prayed the noon and afternoon prayers together in Arafat, and evening and night prayers together in Muzdalifa." (Bukhari, Hajj, 99; Muslim, Hajj, 288; Tajrid Sarikh Translation, II, 487, 488, VIII, 374; A. Davudoğlu, Sahih Muslim Translation, İstanbul 1977, IV, 136) Abdullah b. Masud combined the evening and night prayers in Muzdalifa during a hajj he made after the death of the Prophet and led the morning prayer very early; then, he reported the following from the Messenger of Allah: "The usual times of these two prayers, evening and night prayers, have been changed only in Muzdalifa.  People should not come to Muzdalifa earlier (before the time for the night prayer starts) and should not combine them earlier." (Bukhari, Hajj, 97; Ahmad b. Hanbal, V, 202; Asim Köksal, İslâm Tarihi, Istanbul (nd), XVII, 273, 274)

Apart from Arafat and Muzdalifa, the Prophet (pbuh) sometimes combined the noon and afternoon prayers and the evening and night prayers while travelling and at hard times. Salim b. Abdillah reports the following from his father: "When the Messenger of Allah (pbuh) hurried in an expedition, he would delay the evening prayer and perform it with the night prayer." (Muslim, Salatu'l Musafirin, 45) According to a narration from Muadh b. Jabal, he said, "We were on the Expedition of Tabuk with the Prophet (pbuh). He performed the noon and afternoon prayers and the evening and night prayers together." (Muslim, II/10; Abu Dawud, I/285; Ibn Majah, I/340) The hadiths above and similar ones are understood as follows in Hanafi madhhab: The Messenger of Allah performed the first prayer at the end of its time period and the next prayer at the beginning of its time prayer. The following hadith, narrated by Ibn Abbas, supports this meaning: "The Messenger of Allah (pbuh) performed the noon and afternoon prayers, and the evening and night prayers together in Madinah when there was no fear or rain." Ibn Abbas was asked what the Messenger of Allah wanted to do with it; he said, "He did not want to cause hardship to his ummah." (Sahih Muslim Translation, IV, 136, 137) None of the Islamic scholars said it was permissible to combine two prayers for residents. Therefore, the hadith of Ibn Abbas above means performing the first prayer at the end of its time period and the next prayer at the beginning of its time prayer. The following is understood from the explanations above: The combining of two prayers took place only in form except in Arafat and Muzdalifa. In fact, both prayers were performed in their own time periods; however, the first prayer was delayed to the end of its time period and the second prayer was performed on time. The hadiths regarding the issue are not regarded as strong enough to specify the time, which is one of the conditions of prayer, by Hanafi scholars. There is no clear hadith except the one reported by Abut-Tufayl from Hz. Muadh indicating that prayers can be performed by jam at-taqdim (early combination) while travelling. The following is stated in that hadith: "The Prophet (pbuh) was engaged in the Battle of Tabuk. If he set off after the evening prayer, he would offer the night prayer earlier and offer it along with the evening prayer." (Abu Dawud, II/18)

Tirmidhi says this hadith is "gharib" and Hakim says, "It is fabricated." Abu Dawud states that it is not a fixed hadith informing that the prayer can be performed before its due time. [Shawkani, Awtar, III/262; Sahih Muslim Translation, IV/136 ff.; Ibn Abidin, Raddul Muhtar, (translated by A. Davudoğlu) İstanbul 1982, II/62-63]

Imam Malik regards combining two prayers in terms of form possible apart from Arafat and Muzdalifa too. He states the following: "It is not permissible to combine two prayers for a person who is a traveler unless the journey forces him. If the journey forces a person between the noon and afternoon, he performs the noon prayer at the end of its time period and the afternoon prayer at the beginning of its time period. He delays the evening prayer to the end of its time period and performs the night prayer at the beginning of its time prayer." (Malik, al-Mudawwanatul Kubra, I, 116-117)

It was reported from Abdullah b. Abbas that the Messenger of Allah (pbuh) prayed eight rak`ahs for the noon and afternoon, and seven for the evening and night prayers in Madinah. Abu Ayyub said, "Perhaps it took place on a rainy night." Ibn Abbas said, "Maybe." Amr said, "I said, ‘O Abush-Sha'sa! I think the Prophet delayed the noon prayer and performed the afternoon prayer at the beginning of its first time period, and delayed the evening prayer and performed the night prayer at the beginning of its first time period.’ He said, ‘I think so too.’" Muslim states the following: "The Messenger of Allah performed the noon and afternoon prayers, and the evening and night prayers together when there was no fear or journey. The following is stated in another narration by Muslim: "…no fear or rain." (Bukhari, Mawaqit,12; Muslim, Musafirin, 54; Abu Dawud, Safar, 5; Nasai, Mawaqit, 47; Malik Muwatta; Safar, 5).

In conclusion, it is possible to perform the noon and evening prayers at the end of their time period and the afternoon and night prayers immediately after them and at the beginning of their time period except hajj during travelling, due to an illness or a similar hardship. Thus, the two prayers are performed together but at their own times. This practice is ease of Islam for Muslims.

Hamdi DÖNDÜREN

*

ARAFAT

It is a mountain twenty km away from Makkah; it is in the east of Makkah. It is a hill of about seventy meters on the plain with the same name. Dark green heaps of stones are present on the hill. Arafat is also called "Jabal ar-Rahmah" (Mount of Mercy).

It is a very important place since waqfa, which is one of the essential parts of hajj, is performed there. There are various views about how this name was given to that place:

According to narrations, after Hz. Adam and his wife Hz. Hawwa (Eve) was deported from Paradise, they were sent down to the earth. After living separately for a while, they reunited on Mount Arafat. It was derived from the word "Ta'arrafa", which means “reunion” and this place was called Arafat. It is stated that this name and narration was transferred from generation to generation beginning from that time. Another narration about the origin of this name is that hajjis confess Allah’s loftiness, their needs and servitude during the waqfa on Arafat and hence it is derived from i’tiraf (confession). Another view about it is that those who complete waqfa, which is an important part of hajj, assume a spiritual scent (arf) and hence this mount is called Arafat.

Allah Almighty states the name of this mount in the Quran as follows: "…Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument…" (al-Baqara, 2/198).

The Muslims who are there to perform the deed of hajj go to Mina after the day of Tarwiya (that is, after performing the morning prayer in Makkah on the eighth day of Dhul-Hijjah) and to Arafat after performing the morning prayer there on the day of Arafa (Dhul-Hijjah 9). Waqfa, which is one of the fards of hajj, is performed between the time of zawal (the time when the sun starts to move away from its peak) on the day of Arafa and the time of the morning prayer on the first day of Eid al-Adha (Dhul-Hijjah 10). In general, hajjis start to leave Arafat in the evening on the day of Arafa.

According to a hadith of the Prophet (pbuh), every part of Arafat is a place of waqfa. Accordingly, there is no special place for waqfa on Arafat. It is mustahab to pray to Allah and to ask from Him during waqfa on Arafat. The Messenger of Allah (pbuh) states the following about the importance and virtue of waqfa on Arafat on the day of Arafa: "There is no day when Allah Almighty sets free more servants from Hell than the Day of Arafa. He draws near and then praises them to the angels, saying, ‘What do these people want?’" (Muslim, Hajj, 1348). Abu Qatada narrates the following from the Prophet: "Fasting on the Day of Arafah, I hope from Allah, expiates for the sins of the year before and the year after." (Ibn Majah, Siyam,40; Darimi, Sawm, 54; Ahmad b. Hanbal, V, 296-297) That hadith is interpreted as follows: If he has committed or will commit minor sins, they will be forgiven; if he has no minor sins, his major sins are decreased; if he has no major sins, his rank will be elevated. (at-Taj, al-Jami'u lil-Usul, II, 95). The following is stated in another hadith: "I sacrificed an animal here. All parts of Mina are places of sacrifice. Sacrifice you animals where you settle. I performed waqfa here. All parts of Arafat are places for waqfa..." (Muslim, Hajj)

İA

*

MUZDALIFA

It is a place in Makkah between Arafat and Mina; waqfa is performed here after Arafat. The word Muzdalifa is derived from the verb “zalafa”, which means, “to approach, come near”; it is a name of place. It is also called “jam’”, which means “to come together, gather”. That this place had these names was interpreted differently.  Hz. Adam and Hz. Hawwa met here again and approached each other. In a narration from Qatada, it is stated that this place is called jam’ because the evening and night prayers are combined here. (Ibn Hajar al-Asqalani, Fathul-Bari, Egypt 1959, IV, 270) It might have been given this name because people gather here and approach Allah with waqfa or they come together during hajj and approach Mina or it is regarded as a place to enable people to approach Allah. (Fathul-Bari, ibid). It is also called Mash'arul-Haram due to verse 198 of the chapter of al-Baqara. (Muhammad Ibn Qudama, al-Mughni, Egypt (nd), III, 421)

Muzdalifa is a place between Mina and Arafat; it is three miles away from Mina. It is the name of the place one the way to Muzdalifa from Arafat after the two passes of Arafat to the Valley of Muhassir. (Abu Ishaq al-Harbi, Tabari, Tafsir, Egypt 1968, II, 287; Kitabul-Manasik, Riyad 1969, 508)

Waqfa on Arafat ends after the sun sets. Then, hajjis go to Muzdalifa. The evening and night prayers are performed there together in the time period of the night prayer. One adhan and one iqamah are called for both prayers.

Waqfa in Muzdalifa is among parts of hajj. The following is stated in the Quran: "…Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you…" (al-Baqara, 2/198). Mash'arul-Haram (the Sacred Monument) is the place where the evening and night prayers are performed together and waqfa is made. It is the place between two Muzdalifa mountains; it starts from Arafat pass and ends in Muhassir. Arafat pass is not included in it. (Tabari, ibid)

Waqfa can be made anywhere in Muzdalifa. However, it is virtuous to make waqfa near Quzah hill. The amir of hajj makes waqfa near that hill. (Alusi, Ruhul-Maani, Cairo (nd), II, 88)

He who can make it makes his waqfa on Quzah hill and mentions Allah; he prays to Allah and tries to do it sincerely. It is stated in a hadith reported from Jabir that the Messenger of Allah (pbuh) approached Mash'arul-Haram (Quzah hill), prayed to Allah there and uttered tahlil, takbir and kalima at-tawhid. (Ibn Qudama, III, 421)

Hajjis perform prayers, make waqfa, spend the night there with the intention of worshipping and as a part of hajj, mention Allah a lot, utter supplications and invocations in Muzdalifa, which is named Mash'arul-Haram  by Allah.

In a hadith reported from Usama b. Zayd, how the Messenger of Allah (pbuh) acted while going to Muzdalifa from Arafat is narrated as follows: "When the Messenger of Allah departed from Arafat and arrived at Shiba, he got off his mount and there he answered the call of nature. Then, he made wudu carefully. I asked, "O Allah's Messenger! Will you offer the prayer here?" He replied, "The prayer is ahead of you."  Then, he got on his mount. When we arrived at Muzdalifa, he got off his mount and made wudu perfectly. Then, iqamah was called; after that, the evening and night prayers were performed together. He did not perform any prayers between them." (Bukhari, Hajj, 95; Muslim, Hajj, 47)

It is regarded wajib by Hanafis to make waqfa and to perform the evening and night prayers together in Muzdalifa. It is sunnah to remain in Muzdalifa until dawn. It is wajib to make waqfa between dawn and sunset. (Ibn Abidin, İstanbul 1984, II, 511). If women stay in Muzdalifa for a short time for waqfa due to an excuse like illness or crowdedness, they are not held responsible. (Ibn Abidin, ibid)

It becomes wajib to sacrifice an animal for a person who does not make waqfa in Muzdalifa. This is the view of some salaf scholars. (al-Mughni, III, 421). However, Alqama, Nahai and Sha'bi regard Muzdalifa waqfa among fards of hajj; therefore, they say the hajj of a person who does not make waqfa in Muzdalifa is invalidated. (al-Mughni, ibid). Tabari holds the same view. (Tabari, ibid, II, 287)

It is sunnah to perform the morning prayer at the beginning of its time period so that there will be time for waqfa. The Messenger of Allah (pbuh) performed the morning prayer immediately after dawn. (Ibn Qudama, ibid, III, 420). It is sunnah to continue waqfa until it gets bright. This is the view of Shafii and people of ra’y. According to Imam Malik, it is sunnah to leave Muzdalifa before it gets bright. (ibid, III, 423)

After hajjis leave Muzdalifa and arrive at the Valley of Muhassir between Muzdalifa and Mina, those who walk increase their speed and those who are on animals make their animals go faster. The Messenger of Allah (pbuh) acted like that. It is narrated that Hz. Umar also acted like that. (ibid, III, 424).

Ömer TELLİOĞLU

Questions on Islam