Re: Want to pray 3 times a day? Well here's a fatwa!!!
ravage- regarding the hadiths by Ibn Abbas, here is an answer:
[quote]
What the questioner is referring to in terms of evidence that indicates the permissibility of combining [m: prayers] without cause is the hadith of our master Ibn Abbas (Allah be pleased with him):
On the authority of Saeed Ibn Jubair from Ibn Abbas (Allah be pleased with him), who said, "The Messenger of Allah (Allah bless him and grant him peace) prayed dhuhr and asr together in Medina without [m: reason of] peril or travel." Abu Al-Zubair said, "So I asked Saeed, 'Why did he do this?'" He said, "I asked Ibn Abbas what you asked me and he said, 'he didn't want to impose hardship on any member of his nation.'" (Saheeh Muslim)
In another narration also on the authority of Ibn Abbas, he said, "The Messenger of Allah (Allah bless him and grant him peace) combined dhuhr with asr and maghrib with isha in Medina without [m: reason of] peril or rain."
In the explanation of Saheeh Muslim, Imam Nawawi demonstrates the interpretations of scholars regarding this hadith. What must be understood here is that the vast majority of scholars are in agreement that it not permissible to combine [m: prayers] without an explicit reason like travel, rain, and similar reasons that they have codified. Based on this hadith, a group of scholars holds that, when a need exists, it is permissible for a resident who doesn't make a habit of it to combine. However, as mentioned, the majority differed with them and interpreted the hadith in a number ways. In agreement with the great imam and hadith master, Al-Bayhaqi, Imam Nawawi, in Al-Majmu`, selects the following interpretation: that Ibn Abbas's statement, "he didn't want to impose hardship on any member of his nation", refers to rain; i.e., that they shouldn't experience hardship by walking through the mud to the masjid. However, this interpretation conflicts with the narration that explicitly negates rain, as was mentioned. According to a group of great hadith masters including Al-Tirmidhi, Ibn Khuzaymah, Al-Bayhaqi, and Ibn Abd Al-Barr Al-Maliki (as he mentions in Al-Tamheed), the position of exacting analysis is that the narration [m: that mentions], "without [m: reason of] peril or rain", is aberrant. What is rigorously established is the narration [m: that mentions], "without [m: reason of] peril or travel". Therefore, Imam Al-Bayhaqi's interpretation does not conflict with the authentic narration. The principle of universal consensus among Muslims is His saying (Most High), "The prayer has been enjoined upon the believers at stated times." (Holy Qur'an, 4:103.) It isn't permissible to depart from this principle except with a clear, authentic proof. Given the weakness of the narration [m: that mentions], "without [m: reason of] peril or rain", it should now be clear to you that the hadith used by some to indicate the permissibility of joining prayers without a reason can be interpreted and understood in a manner that agrees with other evidence. For this reason, Imam Tirmidhi states,
There isn't a hadith in my book that the entire ummah has agreed not to act upon except for the hadith of Ibn Abbas about joining prayers in Medina without [m: reason of] peril or rain and the hadith about killing one who drinks wine on his fourth offense.
And though his words (Allah have Mercy on him) are objectionable – because of what has been demonstrated: that, when a need exists and one doesn't make a habit of it, a group of scholars ruled according to the hadith – they are effective in demonstrating the weakness of this difference of opinion.
And Allah knows best regarding what is correct.
Also, I would like to state that in the Hanafi madhab, there is NO combining of prayers. BUT, scholars state that IF there is a need, one may follow another madhab which gives permission for one to combine prayers. That's only if the person can do it properly (following the other madhab's guidelines)..
