to combine without an excuse is invalid. Thus, if we say that the intention to combine must be made at the opening takbir, then the excuse must likewise be present at the opening takbir. This condition is therefore based on the first condition: intending to combine at the commencement of the first prayer. It has already been mentioned that the correct view is that this is not stipulated. Accordingly, the excuse need not be present at the commencement of the first prayer. Thus, if rain does not begin until during the prayer, combining is valid according to the correct view. Indeed, even if it does not begin until after the first prayer has ended—that is, the sky was overcast but no rain fell, and then rain began after the first prayer was completed—the correct view, based on this position, is that combining is permissible.

According to Shaykh al-Islam, continuity is likewise not stipulated, as mentioned previously (1). This is because, when an excuse that permits combining is present, it renders the two prayer times a single time: the time of the second prayer is incorporated into that of the first. Thus, if a person performs the first prayer at the beginning of the time and the second at its end, there is no problem. Based on this view, the only condition is the presence of the excuse. Once the excuse exists, combining is permissible, whether the excuse is illness, travel, rain, a strong cold wind, or anything else for which not combining would entail hardship.

The fourth condition remains: maintaining the proper order. It is stipulated that one begin with the first prayer and then perform the second, because the Prophet, peace and blessings be upon him, said: “Pray as you have seen me pray.” (2) And because the Sacred Law has prescribed an order for the prayer times, it is therefore obligatory