Second, an error in bringing ‘Asr and ‘Ishā’ forward is preferable to an error in bringing Zuhr and Maghrib forward. Zuhr and Maghrib may never be performed before their appointed times, whereas ‘Asr and ‘Ishā’ may be performed during the times of Zuhr and Maghrib, respectively, since these are also valid times for them when there is an excuse. Uncertainty constitutes an excuse, so combining the two prayers when their times are uncertain is preferable to praying in doubt.

This incorporates the precaution mentioned by those who offered the first explanation, but it is a precaution that ensures the prayers are performed within their shared time. Do you not see that they did not recommend such a delay for Fajr, nor for ‘Ishā’ and ‘Asr? If this were prompted by awareness of the risk of praying before the appointed time, it would apply consistently to Fajr, and likewise to ‘Asr and ‘Ishā’.

A hadith from the Prophet, may Allah bless him and grant him peace, instructs that ‘Asr be prayed early on an overcast day. He said:

“Pray early on an overcast day, for whoever abandons the ‘Asr prayer, his deeds have come to nothing.”

If it is said, “If delaying Maghrib in overcast weather is recommended, then breaking the fast should likewise be delayed,” the answer is:

Delaying Maghrib is recommended only when ‘Ishā’ is brought forward, so that both are performed before the twilight disappears. Delaying Maghrib until one fears that the twilight will disappear is not recommended, nor is delaying the breaking of the fast until that point. Thus, the prescribed way of combining prayers when it rains is to bring the later prayer forward and offer both during the time of