Abd Allah: [Is it] combining Dhuhr and 'Asr during rain? He said: "No, I have not heard [of it]." This is the choice of Abu Bakr and Ibn Hamid, and the view of Malik. Abu al-Hasan al-Tamimi said: There are two views on it; one of which is that there is no harm in it. This is the view of Abu al-Khattab and the madhhab of al-Shafi'i, due to what Yahya ibn Wadih narrated from Musa ibn 'Uqbah, from Nafi', from Ibn 'Umar, that the Prophet (may Allah bless him and grant him peace) combined Dhuhr and 'Asr in Madinah during rain (30). And because it is a factor that permits combining, so it permits it between Dhuhr and 'Asr, just like travel. To us, the basis for combining is what we have mentioned from the statement of Abu Salamah and [the] consensus (ijma'), and it was not reported except regarding Maghrib and 'Isha', and their hadith is not authentic, for it is not mentioned in the Sahih [collections] or the Sunan. And the statement of Ahmad: "I have not heard [of it]," indicates that it is nothing. It is not valid to use analogy (qiyas) based on Maghrib and 'Isha' because of the hardship involved in them due to the darkness and harm; nor is it valid to use analogy based on travel, because its hardship is due to the journey and the risk of losing one's companions, which is not found here.
Section: The rain that permits combining is that which wets the garments, and hardship is encountered in going out in it. As for the dew or light rain that does not wet the garments, it does not permit it. Snow is like rain in this regard, because it is of the same meaning, as is hail.
Section: As for mud alone, al-Qadi said: Our companions said: It is an excuse, because hardship is encountered thereby in the footwear and garments, just as it is encountered with rain. This is the view of Malik. Abu al-Khattab mentioned a second position regarding it: that it does not permit it. This is the madhhab of al-Shafi'i and Abu Thawr; because its hardship is less than the hardship of rain, for rain wets the footwear and garments, while mud does not wet them, so it is not valid to use analogy based on it. The first [view] is more correct; because mud soils the garments and footwear, and a person is exposed to slipping, so he and his garments are harmed, and that is greater than being wet, and it has been equated with
(30) Recorded by 'Abd al-Razzaq, in the Chapter: Combining Prayer in Residency, from the Book of Prayer. Al-Musannaf 2/556. See: Talkhis al-Habir by Ibn Hajar, hadith no. 615.
عبدِ اللهِ: الجَمْعُ بين الظُّهْرِ والعَصْرِ في المَطَرِ؟ قال: لا، ما سَمِعْتُ. وهذا اخْتِيَارُ أبى بكرٍ، وابن حامِدٍ، وقولُ مالِكٍ. وقال أبو الحسنِ التَّمِيمِىُّ: فيه قَوْلَانِ، أحَدُهما أنه لا بَأسَ به. وهو قولُ أبى الخَطَّابِ، ومَذهبُ الشَّافِعِىِّ؛ لما رَوَى يحيى بن وَاضِحٍ، عن موسى بن عُقْبَةَ، عن نافِعٍ، عن ابنِ عمرَ، أنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- جَمَعَ في المَدِينَةِ بين الظُّهْرِ والعَصْرِ في المَطَرِ (٣٠). ولأنَّه مَعْنًى أبَاحَ الجَمْعَ، فأبَاحَهُ بين الظُّهْرِ والعَصْرِ، كالسَّفَرِ. ولنَا، أنَّ مُسْتَنَدَ الجَمْعِ ما ذَكَرْنَاه مِن قَوْلِ أبى سَلَمَةَ، والإِجْمَاعِ، ولم يَردْ إلَّا في المَغْرِبِ والعِشَاءِ، وحَدِيثُهم غيرُ صَحِيحٍ؛ فإنَّه غيرُ مَذْكُورٍ في الصِّحَاحِ والسُّنَنِ. وقولُ أحمدَ: ما سَمِعْتُ. يَدُلُّ على أنَّه ليس بِشىءٍ، ولا يَصِحُّ القِيَاسُ على المَغْرِبِ والعِشَاءِ؛ لما فيهما من المَشَقَّةِ لأجْلِ الظُّلْمَةِ والمَضَرَّةِ، ولا القِيَاسُ على السَّفَرِ؛ لأنَّ مَشَقّتَه لأجْلِ السَّيْرِ وفَوَاتِ الرُّفْقَةِ، وهو غيرُ مَوْجُودٍ ها هُنا.
فصل: والمَطَرُ المُبِيحُ لِلْجَمْعِ هو ما يَبُلُّ الثِّيَابَ، وتَلْحَقُ المَشَقَّةُ بالخُرُوجِ فيه. وأمَّا الطَّلُّ، والمَطَرُ الخَفِيفُ الذي لا يَبُلُّ الثِّيَابَ، فلا يُبِيحُ، والثَّلْجُ كالمَطَرِ في ذلك، لأنَّه في معناه، وكذلك البَرَدُ.
فصل: فأمَّا الوَحْلُ بمُجَرَّدِه. فقال القاضي: قال أصْحابُنا: هو عُذْرٌ؛ لأنَّ المَشَقَّةَ تَلْحَقُ بذلك في النِّعَالِ والثِّيَابِ، كما تَلْحَقُ بالمَطَرِ. وهو قولُ مالِكٍ. وذَكَرَ أبو الخَطَّابِ فيه وَجْهًا ثانِيًا، أنَّه لا يُبِيحُ. وهو مَذْهَبُ الشَّافِعِىِّ، وأبى ثَوْرٍ؛ لأنَّ مَشَقَّتَه دُونَ مَشَقَّةِ المَطَرِ، فإنَّ المَطَرَ يَبُلُّ النِّعالَ والثِّيابَ، والوَحْلُ لا يَبُلُّها، فلم يَصِحَّ قِيَاسُه عليه. والأوَّلُ أصَحُّ؛ لأنَّ الوَحْلَ يُلَوِّثُ الثِّيابَ والنِّعالَ، ويَتَعَرَّضُ الإِنْسَانُ لِلزَّلق، فيَتَأذَّى نَفْسُه وثِيابُه، وذلك أعْظَمُ من البَلَلِ، وقد سَاوَى
(٣٠) أخرجه عبد الرزاق، في: باب جمع الصلاة في الحضر، من كتاب الصلاة. المصنف ٢/ ٥٥٦. وانظر: تلخيص الحبير لابن حجر حديث رقم "٦١٥".
