Majmu' al-FatawaIbn Taimiya

the rain, before twilight had disappeared.

[He also mentioned what Abū al-Shaykh al-Asbahānī related through an established chain of transmission from Hishām ibn ʿUrwah, Saʿīd ibn al-Musayyib and Abū Bakr ibn ʿAbd al-Rahmān ibn al-Hārith ibn Hishām: They would combine the sunset and night prayers on rainy nights when the two prayers were combined, and no objection was raised to this] (*).

Through his chain of transmission, he also related from Mūsā ibn ʿUqbah that ʿUmar ibn ʿAbd al-ʿAzīz would combine the sunset and night prayers when it rained, and that Saʿīd ibn al-Musayyib, ʿUrwah ibn al-Zubayr, Abū Bakr ibn ʿAbd al-Rahmān and the elders of that time would pray with them without objecting to this.

These reports show that combining prayers because of rain was an established practice in Medina during the time of the Companions and the Successors. Moreover, no objection to it has been reported from any Companion or Successor. It is therefore clear that its permissibility had been conveyed among them through mass transmission. This does not, however, indicate that the Prophet, peace and blessings be upon him, combined prayers only because of rain. Rather, if he combined them for a reason less compelling than rain, as well as combining them because of rain, then he did combine them without fear or rain. Likewise, if he combined prayers while travelling and also combined them in Medina, then he did combine them in Medina without fear or travel.

Thus, Ibn ʿAbbās’s statement, “He combined prayers without such-and-such or such-and-such,” does not deny that he combined them for those reasons. Rather, it affirms that he combined them in their absence, even though he also combined them when those reasons were present. Even if it had not been reported that he combined them for those reasons, his combining them for a lesser reason would establish, with even greater force, the permissibility of combining them for those reasons. This therefore indicates the permissibility of combining prayers because of fear and rain. He also combined prayers at ʿArafah

(*) Shaykh Nāsir ibn Hamad al-Fahd stated (p. 196): A short passage was omitted at the beginning of the report because the copyist’s eye skipped ahead, namely: “From Hishām ibn ‘Urwa: that Abū ‘Urwa, Sa‘īd ibn al-Musayyib, and Abū Bakr…” as found in al-Bayhaqī (3/168).
الْمَطَرِ قَبْلَ الشَّفَقِ [وَذَكَرَ مَا رَوَاهُ أَبُو الشَّيْخِ الأصبهاني بِالْإِسْنَادِ الثَّابِتِ عَنْ هِشَامِ بْنِ عُرْوَةَ وَسَعِيدِ بْنِ الْمُسَيَّبِ وَأَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ: كَانُوا يَجْمَعُونَ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ فِي اللَّيْلَةِ الْمَطِيرَةِ إذَا جَمَعُوا بَيْنَ الصَّلَاتَيْنِ وَلَا يُنْكَرُ ذَلِكَ] (*) . وَبِإِسْنَادِهِ عَنْ مُوسَى بْنِ عُقْبَةَ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ كَانَ يَجْمَعُ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ الْآخِرَةِ إذَا كَانَ الْمَطَرُ وَأَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ وَعُرْوَةَ بْنَ الزُّبَيْرِ وَأَبَا بَكْرٍ بْنَ عَبْدِ الرَّحْمَنِ وَمَشْيَخَةَ ذَلِكَ الزَّمَانِ كَانُوا يُصَلُّونَ مَعَهُمْ وَلَا يُنْكِرُونَ ذَلِكَ. فَهَذِهِ الْآثَارُ تَدُلُّ عَلَى أَنَّ الْجَمْعَ لِلْمَطَرِ مِنْ الْأَمْرِ الْقَدِيمِ الْمَعْمُولِ بِهِ بِالْمَدِينَةِ زَمَنَ الصَّحَابَةِ وَالتَّابِعِينَ مَعَ أَنَّهُ لَمْ يُنْقَلْ أَنَّ أَحَدًا مِنْ الصَّحَابَةِ وَالتَّابِعِينَ أَنْكَرَ ذَلِكَ فَعُلِمَ أَنَّهُ مَنْقُولٌ عِنْدَهُمْ بِالتَّوَاتُرِ جَوَازُ ذَلِكَ لَكِنْ لَا يَدُلُّ عَلَى أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمْ يَجْمَعْ إلَّا لِلْمَطَرِ؛ بَلْ إذَا جَمَعَ لِسَبَبٍ هُوَ دُونَ الْمَطَرِ مَعَ جَمْعِهِ أَيْضًا لِلْمَطَرِ كَانَ قَدْ جَمَعَ مِنْ غَيْرِ خَوْفٍ وَلَا مَطَرٍ كَمَا أَنَّهُ إذَا جَمَعَ فِي السَّفَرِ وَجَمَعَ فِي الْمَدِينَةِ كَانَ قَدْ جَمَعَ فِي الْمَدِينَةِ مِنْ غَيْرِ خَوْفٍ وَلَا سَفَرٍ فَقَوْلُ ابْنِ عَبَّاسٍ جَمَعَ مِنْ غَيْرِ كَذَا وَلَا كَذَا لَيْسَ نَفْيًا مِنْهُ لِلْجَمْعِ بِتِلْكَ الْأَسْبَابِ بَلْ إثْبَاتٌ مِنْهُ لِأَنَّهُ جَمَعَ بِدُونِهَا وَإِنْ كَانَ قَدْ جَمَعَ بِهَا أَيْضًا. وَلَوْ لَمْ يُنْقَلْ أَنَّهُ جَمَعَ بِهَا فَجَمْعُهُ بِمَا هُوَ دُونَهَا دَلِيلٌ عَلَى الْجَمْعِ بِهَا بِطَرِيقِ الْأَوْلَى فَيَدُلُّ ذَلِكَ عَلَى الْجَمْعِ لِلْخَوْفِ وَالْمَطَرِ وَقَدْ جَمَعَ بِعَرَفَةَ
(*) قال الشيخ ناصر بن حمد الفهد (ص ١٩٦): حصل سقط يسير في بداية الأثر بسبب انتقال نظر الناسخ، وهو (عن هشام بن عروة: أن أبا عروة، وسعيد بن المسيب، وأبا بكر. . .) كما في البيهقي (٣/ ١٦٨).

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