Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

This is the second condition for combining by delay.

For example, a traveller intends to combine by delay, but arrives in his hometown before the time of the first prayer has expired. In that case, he may not combine the first prayer with the second, because the excuse has ceased and no longer exists. He must therefore perform it within its time. This is an issue that confuses many people: many intend to combine by delay, then arrive in their hometown before the time of the first prayer expires and consequently do not pray it, thinking that they had intended to combine. This is mistaken. Rather, he must pray it within its time; then, when the time of the second prayer begins, he prays it—unless he is exhausted and finds it difficult to wait for the second prayer’s time to begin, because he needs to sleep, for example. In that case, he may combine because of hardship, not because of travel.

But should he pray it as four units or as two?

The answer is: he prays it as four units, because the effective cause for shortening the prayer is travel, and that has now ceased.

If he says, “Its time began while I was travelling, so it became obligatory upon me in its shortened form,”

we reply: Yes, it became obligatory upon you in its shortened form, because you were travelling; and now your liability remains occupied by it. Yet so long as it remains due from you, once you arrive in town it becomes obligatory upon you in its complete form. From this we know that the correct view is that if the time of a prayer begins while a person is in town, and he then travels before praying it, he may shorten it, because he has travelled while the prayer remains due from him, and a traveller shortens the prayer. Thus, according to the correct view, whether a prayer is shortened or not depends on the time of performing it, not on the time at which it became due. Therefore, if its time begins while you are travelling and you arrive in town before praying it, pray it as four units; and if its time begins while you are resident and you then travel, pray it as two units.

وهذا هو الشرط الثاني لجمع التأخير. مثاله: رجل مسافر نوى جمع التأخير، ولكنه قدم إلى بلده قبل خروج وقت الأولى فلا يجوز له أن يجمع الأولى إلى الثانية، لأن العذر انقطع وزال فيجب أن يصلّيها في وقتها، وهذه مسألة تشكل على كثير من الناس، فكثير منهم ينوي جمع التأخير، ويقدم بلده قبل أن يخرج وقت الأولى فلا يصلّيها؛ لأنه نوى الجمع وهذا خطأ، بل الواجب أن يصليها في وقتها فإذا دخل وقت الثانية صلاّها، إلا أن يكون مجهداً يشق عليه انتظار دخول الثانية لاحتياجه إلى النوم مثلاً، فيجوز له الجمع حينئذ للمشقة لا للسفر. ولكن هل يصلّيها أربعاً أو يصلّيها ركعتين؟ الجواب: يصلّيها أربعاً؛ لأن علة القصر السفر وقد زال. فإذا قال: قد دخل عليّ الوقت وأنا مسافر فوجبت علي مقصورة؟ فنقول: نعم وجبت عليك مقصورة؛ لأنك في سفر والآن ذمتك مشغولة بها، وما دامت مشغولة فإنك إذا وصلت البلد وجبت عليك تامة، وبهذا نعرف: أن القول الصحيح أن الإِنسان إذا دخل عليه الوقت وهو في البلد ثم سافر قبل أن يصلّي فله القصر؛ لأنه سافر وذمته مشغولة بها والمسافر يقصر الصلاة، فالعبرة في قصر الصلاة وعدمه … بفعل الصلاة لا بوقتها على القول الصحيح، فإذا دخل عليك الوقت وأنت مسافر وقدمت البلد قبل الصلاة فصلّها أربعاً، وإذا دخل عليك الوقت وأنت مقيم وسافرت فصلّها ركعتين.

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