when he wished to combine Zuhr and ‘Asr while travelling, would delay Zuhr until the beginning of the time for ‘Asr, then combine them.”

It was also related through al-Ismā‘īlī: al-Firyābī informed us; Ishāq ibn Rāhawayh informed us; Shabābah ibn Sawwār informed us, from al-Layth, from ‘Aqīl, [from Ibn Shihāb] (*) from Anas:

“When the Messenger of Allah, may Allah bless him and grant him peace, was travelling and the sun passed its zenith, he would pray Zuhr and ‘Asr together, then set out.”

I say: This is how this version reads, but it differs from the well-known version of the hadith of Anas. As for the hadith of Mu‘ādh, Muslim alone, of the two compilers of the Sahīhs, narrated it. He related it through Mālik, Zuhayr ibn Mu‘āwiyah and Qurrah ibn Khālid. The following is Mālik’s wording, from Abū al-Zubayr al-Makkī, from Abū al-Tufayl ‘Āmir ibn Wāthilah:

“Mu‘ādh ibn Jabal informed them that they had set out with the Messenger of Allah, may Allah bless him and grant him peace, and he combined Zuhr with ‘Asr and Maghrib with ‘Ishā’. One day he delayed the prayer, then came out and prayed Zuhr and ‘Asr. He then went inside, before coming out again and praying Maghrib and ‘Ishā’.”

I say: Combining prayers falls into three categories. If a traveller is on the move during the time of the first prayer and does not stop until the time of the second, this is the combining established in the two Sahīhs through the hadiths of Anas and Ibn ‘Umar. It is comparable to combining the prayers at Muzdalifah.

If he is to be on the move or riding during the time of the second prayer, and combines them during the time of the first, this is comparable to combining the prayers at ‘Arafah. This has been narrated in the Sunan collections, as we shall mention, Allah willing.

As for someone who remains encamped throughout the times of both prayers, so far as I know, no report has been transmitted that could be cited