Ahmad, and a similar view is narrated from Sa'd, Ibn 'Umar, and 'Ikrimah, adopting (16) the two reports we mentioned. It is also narrated from Ahmad that it is permissible to bring forward the second prayer to the time of the first, and this is the correct view, upon which most of the companions (al-ashab) agree. The Qadi said: The former is the preferred and recommended approach, but if he wishes to combine the two prayers in the time of the first of them, it is permissible, whether he is settled, traveling, or a resident in a city for a duration that does not prevent shortening the prayer (qasr). This is the view of 'Ata', the majority of the scholars of Medina, al-Shafi'i, Ishaq, and Ibn al-Mundhir, based on what Mu'adh bin Jabal reported, saying: We went out with the Messenger of Allah (may Allah bless him and grant him peace) on the expedition (17) of Tabuk. If he departed before the sun had passed its zenith, he would delay Dhuhr until he combined it with 'Asr, and would pray them both together. If he departed after (18) the sun had passed its zenith, he would pray Dhuhr and 'Asr together, and then travel. If he departed before Maghrib, he would delay Maghrib until he prayed it with 'Isha'. If he departed after Maghrib, he would hasten 'Isha' and pray it with Maghrib. Recorded by Abu Dawud and al-Tirmidhi (19), who said: This is a hasan (good) hadith. Ibn 'Abbas also reported similar to this from the Prophet (may Allah bless him and grant him peace) regarding Dhuhr and 'Asr. It was said that it is muttafaq 'alayh (agreed upon) (20). This is explicit regarding the point of contention. Malik recorded in al-Muwatta' (21), from Abu al-Zubayr, from Abu al-Tufayl, that Mu'adh informed him that they went out