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Combining Two Salah
السلام و علیکم
استاد محترم جناب جاوید احمد غامدی صاحب (حفظہ الله تعالیٰ) کے مطابق دو نمازیں جمع ہو سکتی ہیں، مگر کسی وجہ کے ساتھ. وہ اس معاملے میں سوره النسا آیت نمبر ١٠٣ کا حوالہ دیتے ہیں، اور اس معاملے میں آپ (حفظہ الله) کی قابل تعریف راۓ ہمارے روایتی حنبلی علما کرام سے ملتی ہے. مگر میں نے کچھ مدت تک اس بات کو تسلیم کرنے کے بعد اس پر تحقیق کرنے کا سوچا تھا. اور اس پر ایک تحقیقی جائزہ تیار کر چکا ہوں. اگر اس کے بعد بھی کوئی راۓ ہے تو وہ ضرور پیش کریں تاکے میں حق تک پہنچ سکوں.
جزاک الله.
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9 Replies
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Combining Two Salah
updated 11 months ago
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Five Salah are received through Sunnah of Prophet Muhammad (sws) and no Hadith can reduce this number. Quran 4:103 endorses the fact that in normal circumstances, each Salah should be offered on its fixed time (whose number we receive through Sunnah). Quran 17:78 is not giving a number for Salah, rather the style used there points to all the Salah which fall during those phases of sun and it effectively covers all the Salah from Zuhr till Isha and Fajr is mentioned separately (https://www.javedahmedghamidi.org/#!/quran?chapter=17¶graph=25&type=Ghamidi).
As far as Hadith of Ibn-e-Abbas (rta) is concerned, it can very well be understood in light of Quran and Sunnah i.e. Prophet (sws) used to combine prayers even in the absence of any fear, journey, danger, rainfall (but due to any other unusual hardship other then the ones mentioned in Hadith).
At a deeper level, this is clash of epistemological ideologies with one group who will always treat Hadith as an equal source of religion, equal to Quran and Sunnah and the second group will always put Hadith subservient to Quran and Sunnah and we find the latter to be more rational and more logical. An individual has to choose between these two epistemologies based on his honest understanding but this difference was there even among Sahaba and is bound to stay, may be till the end of times.
As for five prayers in Judaism, please see:
For a detailed viewpoint of Ghamidi Sahab on this issue, please refer to the following thread:
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Ok sir, I can agree with you on Qur’an 17:78. But, as about Qur’an 04:103, Many scholars take this verse like the below mentioned video.
Engineer Sahab (ha) also believes on combining two prayers without any reason.
As about Ustad e Mohtaram (ha), he takes this verse like this, “But when you are in peaceful circumstances, offer the full prayer, [and, for this, pray at the appointed times] because the prayer is incumbent on the believers at the appointed times.” (javedahmadghamidi.org)
As about Sunnah, we know that Sunnah have not reached to us, 100%. In that hadith, Abdullah ibn Abbas (rta) is constantly informing that they have prayed Dhuhr with Asr and Maghrib with Isha, without any reason, behind our Holy Prophet (sav). Unlike, Ustad Engineer Sahab (ha), I also agree with Farahi school, that Qur’an and Sunnah is at first for us.
Please watch from 01:06 to 02:13.
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This is discussed in detail in this video by Engineer Sahab (ha).
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In this topic, there was also even the confusion between the companions (rta). Such as, Abdullah ibn Masud (rta) (unlike, Ibn Abbas, rta) reported that, he never saw Prophet (sav) combining the prayers, except hajj. That view is held by Hanafi school.
Kindly watch that video by Mufti Abu Layth (ha), as well.
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Please watch the second video I mentioned, specifically from 12:09 to 15:28. Because, It is 30:21 minutes long. So, It would be easy for you. Here, Engineer Sahab (ha) is also telling that sometimes, Prophet (sav) used to do Khutabah (after the asr prayers), when Maghrib time arrived, then he used to continue his khutbah, until Isha time. After which, he used to combine both prayers together. So, my question is, if the prayers would be obligated on the specified times, in normal circumstances. Then he would definitely stop his khutbah, and after praying Maghrib, he could have continue his khutbah, from where he stopped. Why our Holy Prophet (sav) didn’t did that?
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السلام عليكم
I hope you are doing well.
There are a few things I would like to say to this:
1) Firstly, like Umar Bhai said, the Farahi school of thought believes that the Quran and Sunnah both were transferred primarily through intergenerational teaching and that now, they are both preserved. I am not asking you to agree to that. I just want to ensure that you know that this is their opinion. So, whatever conflicts with the Quran or the Sunnah, they can just discard it for being faulty somewhere along the lines. For example, someone from the long chain of narrators misunderstood or maybe we do not have enough context. Whatever it is, for the Farahi school of thought, the Quran and the Sunnah are fixed. No outside source can come and challenge it. Whatever conflicts with them will just be discarded or, if possible, made to harmonize with the Quran and the Sunnah. So, the Quran and the Sunnah is fixed as per the Farahi school of thought. So, you might want to debate that first.
2) It might not be wise to generate new rulings based on what the Prophet did alone. After all, it could be something specific to him. For example, the believers might be allowed to follow his lead when around him but follow what they have been taught when not around him.
3) Ibn Abbas wasn’t even 15 when the Prophet passed away. He may have been mistaken. It might be that there was a cause but the Prophet did not tell what it was. Since the people asking him to lead them in Salah did not know about that, it probably wasn’t known to others except Ibn Abbas. That already makes it suspect. Had it been so common for the Prophet to combine prayers, people would have known. But it seems they didn’t.
4) The Farahi school of thought does not “reject” Hadith but the Western Academia has raised serious questions on its reliability, and forgive me for my ignorance, but I don’t know any traditional scholar who keeps up to date with the academy and solves the problems raised. For a brief overview of the work done, you can check out Dr. Joshua Little’s the Marital Age of Ayesha. He summarizes the work done till his writing.
The intention is not to convince you of a particular point of view. I just want to ensure a common ground for discussion. So that none of us are just talking past one another.
😁
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Walaikum Asselam sir,
1) I have already mentioned that from my perspective, It is not clear in the Holy Qur’an, that whether in Qur’an 4:103. Allah Almighty have ordered us to pray at specified times or not. Because, scholars have not taken this verse in that way. I am not a expert in Arabic language. And I follow the Farahi school of thought. It says that Qur’an and Sunnah decides the religion. And we should interpret hadith in the frame of Qur’an and Sunnah. Rather than interpreting Qur’an and Sunnah, in the frame of Hadith. But, sometimes as human beings we can also have mistakes in understanding the Qur’an or Sunnah. Such as, other scholars (such as, Engineer sahab (ha) or the Shia scholars) take this verse in that way, while Ghamidi sahab (ha) and some others take that verse in this way.
2) As for this, I want to say that, If combining prayers was specific to him, then he should have informed the companions.
3) Yes, I know that Sayyiduna Abd Allah ibn al-Abbas (rta) was very young when our Holy Prophet (sav) left this world. But, see there is a report in which a man is reported to have reached Sayyiduna Abu Hurayrah (rta) after listening the opinion of Ibn al-Abbas (rta) on this matter. Actually, he delayed Maghrib till Isha, without any reason. Then, Abu Hurayrah (rta) said that, Ibn Abbas (rta) is right. (i.e Prophet [sav] have combined prayers without any reason).
4) I consider myself to be the follower of Farahi school of thought. It is the only school of thought which talks with reason. And, I know that it does not rejects hadith. Instead, they say to understand hadith in the light of Qur’an and Sunnah. Imam Farahi (ra) was very intelligent scholar.
“He has spent the major portion of his life pondering on the meanings of this Book, and has written such a masterful commentary on the Qur’an that it is difficult to find its parallel even in the early period…” – Sayyid Abul A’la Sb. Maududi (ra)
I am just representing my research to Ask Ghamidi. For asking the clarifications to it. If I got any reasonable objections to it. I would agree to the opinion of Ustad-e-Mohtaram (ha) on this matter, as well. Allama Wahiduddin Khan Sb. (ra) once said, “The real teacher, teaches how to think, instead of imposing his own thoughts on us.” Ustad-e-Mohtaram (ha) is the one who taught me to disagree peacefully, with reason. He is my real teacher, even I have not ever met him. But, It is my sincere wish to meet him, one day. Insha Allah.
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The following assumes that the Farahi framework is correct:
1) I was not saying that the Quran declares 5 Salahs. I might have been unclear. The Quran does not initialize the Sunnah, as per the Farahi school. It just refers to it. Yes, there can be an error in our understanding of the Quran and Sunnah, but then we will return to the sources of the Quran and Sunnah, not Hadith. That would be circular reasoning. Because no Hadith contrary to the Quran and Sunnah can be accepted as per the laws of the Muhadditheen. If you are going to determine Quran or Sunnah through the reports, if the reports are going to inform your understanding of the Quran or Sunnah, then that would be circular reasoning.
2) Keep in mind that it was not Ibn Abbas officially documenting something in a book but some person in his audience who is narrating. Not even him, it might be the person who he didn’t even narrate to but just happened to have heard him who eventually ends up being recorded by Muslim. A misunderstanding can occur anywhere.
3) Abu Huraira has even greater chances of being mistaken and he has been recorded to be mistaken on at least one occasion (one is just the limit of my knowledge). He accepted Islam either after Khaybar or after Mecca, which gives him a maximum of around 5 years with the Prophet. With that said, can you please also provide a reference to said Hadith with the note that this is still not acceptable to the Farahi school as Hadith is not an accepted source of the Sunnah.
4) If you do not wish to delve into the scholarly works, at least know that things are not as easy as “this is Abu Huraira’s narration,” and this is “Ibn Abbas’s narration.” Even Muslim sources, which are by definition apologetic, are forced to admit that this is a “zanni” source.
👍
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Yaar, dear Ashhal sahab. You are not getting what I want to say at all. I know Farahi school very well. No hadith which is contrary to Quran and Sunnah can be classed as Sahih. I never ever said that Qur’an initialize the Sunnah. Sunnah is something which we have get through ijma and tawattur. Now again I want to say, Qur’an have not mentioned anywhere the 5 times for Salah. We know times of Salah from the Sunnah. Please read my above reply again. This report is classed as authentic by notable chain transmitters. I don’t even have seen Ustad-e-Mohtaram (ha) commenting on the authenticity of this report, when he was asked about that report, He just point out the verse 4:103 of Qur’an. For these reports see, Sahih Bukhari (543, 562) and Sahih Muslim (1628 to 1637). Lastly, Abu Hurayrah (rta) may have made some mistakes. But, he is the most reliable and known hadith narrator.
Thanks.
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