combining except across two prayer times, which requires an interval between the prayers. Both views are weak. The Sunnah allows greater latitude than either view and imposes neither requirement. Combining prayers is permissible within their shared period: sometimes they are combined at its beginning, as the Prophet combined them at ‘Arafah; sometimes during the second prayer’s time, as he combined them at Muzdalifah and on some of his journeys; and sometimes between these points, midway through the two prayer times. Both prayers may be offered near the end of the first prayer’s time, both at the beginning of the second prayer’s time, or each within its own time. All of this is permissible, because the underlying principle is that, when there is a need, the time is shared. Whether the prayers are combined early or midway depends on need and benefit. At ‘Arafah and in similar circumstances, combining them early is the Sunnah.

The same applies to combining prayers because of rain: the Sunnah is to combine them during Maghrib’s time. Indeed, there are two views within Ahmad’s school as to whether it is permissible to combine them because of rain during the second prayer’s time. It has been said that the apparent meaning of his words is that they should not be combined then. There is also a third view that delaying is preferable, but this is an error contrary to the Sunnah and the early consensus. The proponent of this view assumed that delaying is always preferable when combining prayers, because a prayer may be performed after its time if one has slept through it or forgotten it, whereas it may never be performed before its time. Indeed, if one offers it before the sun passes its zenith or before dawn, one must repeat it. This is mistaken, for the prescribed way of combining prayers at Muzdalifah is only to delay Maghrib until