Al-Sharḥ al-Mumtiʿ - Ibn al-'Uthaymin - (4/404)

Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

then it is valid. However, we say: Do not intend it as the noon prayer, for if you intend it as noon, you deprive yourself of the reward of Friday prayer—and the reward of Friday prayer is far greater than that of the noon prayer. So why deprive yourself of the reward of Friday prayer merely in order to combine the prayers? The matter is simple: leave the afternoon prayer until its time begins, then pray it.

Moreover, there is a point to consider regarding one upon whom Friday prayer is obligatory intending the noon prayer before the Friday prayer has been missed, even if he attends it, for the noon prayer of one upon whom Friday prayer is obligatory is invalid before the Friday prayer has elapsed.

The reason for stipulating that the excuse must be present at the commencement of the second prayer is that the commencement of the second prayer is the point at which the combining actually takes place.

This is correct: the excuse must be present when the second prayer is commenced. But must it remain present until the end of the second prayer? The answer is no.

For example, if the prayers were combined because of rain, and the rain continued until they had prayed two units of the night prayer, then stopped, with no mud present because the marketplaces were paved with asphalt, the combination is not invalidated. This is because the excuse need not continue until the completion of the second prayer. Likewise, if a person combines the prayers because of illness and his illness ceases during the second prayer, the combination is not invalidated, because the excuse need not continue until the completion of the second prayer.

If he combines them during the time of the second prayer, it is a condition that he form the intention to combine during the time of the first prayer, provided that its time has not become too short to perform it, and that the excuse continue until the time of the second prayer begins.

His statement, “If he combines them during the time of the second prayer, it is a condition that he form the intention to combine during the time of the first prayer,” means that if he intends to combine them during the time of the second prayer, it is a condition that he form the intention

الاختلاف بينهما فإنه يصح، ولكننا نقول: لا تنوها ظهراً؛ لأنك إذا نويتها ظهراً حرمت نفسك أجر الجمعة وأجر الجمعة أكبر بكثير من أجر الظهر، فكيف تحرم نفسك أجر الجمعة، من أجل الجمع؟ والأمر يسير: اُتْرُك العصر حتى يدخل وقتها ثم صلّها. ولأن في نية صلاة الظهر قبل فوات الجمعة ممن تلزمه الجمعة إذا حضرها نظراً، لأن صلاة الظهر قبل فوات الجمعة ممن تلزمه غير صحيحة. ووجه اشتراط كون العذر موجوداً عند افتتاح الثانية: أن افتتاح الثانية هو محل الجمع، أي: الذي حصل به الجمع. وهذا صحيح، أي: يشترط أن يكون العذر موجوداً عند افتتاح الثانية. وهل يشترط أن يكون موجوداً إلى انتهاء الثانية؟ الجواب: لا. فلو فرض أن الجمع كان لمطر، وأن المطر استمر إلى أن صلّوا ركعتين من العشاء ثم توقف، ولم يكن هناك وحل؛ لأن الأسواق مفروشة بالزفت، فلا يبطل الجمع؛ لأنه لا يشترط استمرار العذر إلى الفراغ من الثانية، ومثل ذلك: لو أن الإِنسان جمع لمرض وفي أثناء الصلاة الثانية ارتفع عنه المرض، فإن الجمع لا يبطل؛ لأنه لا يشترط استمرار العذر إلى الفراغ من الثانية. وَإِنْ جَمَعَ فِي وَقْتِ الثَّانِيَةِ: اشْتُرِطَ نِيَّةُ الجَمْعِ فِي وَقْتِ الأُوْلَى إِنْ لَمْ يَضِقْ عَنْ فِعْلِهَا، وَاسْتِمْرَارُ العُذْرِ إِلَى دُخُولِ وَقْتِ الثَّانِيَةِ. قوله: «وإن جمع في وقت الثانية اشترط نية الجمع في وقت الأولى» أي: إذا نوى الجمع في وقت الثانية، فيشترط أن ينوي