{"_id":"668da08b0b76658b4c233a0b","title":"Why do the madhabs differ on their rulings for combining salah? How do they come to their conclusions?","question":"In the Hanafi madhab, it says we can shorten our prayers but not combine and we pray them in their set times. I had someone ask me why do people follow these rulings if Rasool Allah ﷺ, used to shorten and combine, and sometimes combine without travelling when needed? I know it's common practice for some Muslims to just instantly combine and shorten regardless of their condition or set travel time. I know the Shafi'i rulings on travelling contradicts this as well, as the length of travel must be under 4 days not including the day of departure or arrival, but I am curious about how the schools of jurisprudence came to this ruling and why it might seem contradictory to the sunnah of Rasool Allah ﷺ?","answer":"{\"ops\":[{\"insert\":\"Thank you for your question, may Allah reward you. \\n\\nIn our current era, there exists a prevalent trend of vilifying and sidelining traditional Islamic scholarly authority. This has resulted in an environment of disorder and perplexity, allowing even the most far-fetched innovations (bid'ahs) to circulate as accepted mainstream beliefs. One such innovation is the misconception that each of the Sunni schools of law (madhhabs) merely comprises the opinions of a single individual, suggesting that Muslims should adhere solely to the Quran and Sunnah, disregarding any scholars or schools. However, the historical reality since the time of the companions (sahabah) is quite different. \\n\\nFrom the era of the sahabah, there has always existed a select group of exceptionally knowledgeable individuals sought out for legal rulings (fatwas). These esteemed figures, including Abu Bakr, Umar, Uthman, Ali, Ibn Masud, Abu Musa al-Ashari, Muadh, Ubay, Zaid bin Thabit, and Aisha (may Allah be pleased with them all), had their opinions followed without objection. This tradition continued into the succeeding generation (tabi'in) where two distinct schools emerged: the school of Iraq led by figures like al-Nakhai, Masruq, and Said bin Jubair, and the school of Hijaz led by Said bin al-Musayyib, al-Makhzumi, Urwah bin al-Zubair, Salim bin Abdullah bin Umar, and Nafi'. These scholars, similarly, had their opinions respected and followed without contention. Hence, adhering to the opinions of qualified scholars is firmly established in the practices of the early generations, the salaf. \\n\\nThe knowledge and methodologies of the sahabah were transmitted through successive generations, culminating in the likes of Imam Abu Hanifa, Malik, Shafi, and Ahmad. These imams didn't introduce novel concepts but codified existing knowledge and principles used for extracting rulings from the Quran and Sunnah. They expanded on inherited legal rulings by engaging in ijtihad (independent legal reasoning) on new matters. This process continued through their students to the present time. Every scholar, from the sahabah to the imams of the schools, sought to decipher sacred law systematically from the Book of Allah and the Sunnah of His Messenger (SAW). When a sahabi or Imam expresses a ruling, it's an endeavor to understand Allah and His messenger's (SAW) command, not to create a personal rule separate from the Quran and Sunnah. Thus, suggesting a conflict between the Sunnah and Abu Hanifa's opinion is baseless; Abu Hanifa's view is his scholarly interpretation of the Quran and Sunnah on a specific matter. \\n\\nMoving to the specific issue of combining prayers, the understanding of the \\\"Sunnah\\\" on this matter lacks conclusive evidence, leading to differing interpretations. For instance, scholars unanimously agree on the permissibility of combining prayers during Hajj: Dhuhr with Asr at Arafat during Dhuhr time, and Maghrib with Isha in Muzdalifa during Isha time, citing the Prophet's (SAW) actions during his farewell Hajj. However, they diverge on the legal cause (illa) for this combining: was it due to travel or Hajj? This disagreement stems from varying interpretations of hadiths. Some, like Hasan al-Basri, Ibn Sirin, Makhul, al-Nakhai, and Abu Hanifa, believe it was due to Hajj, while Malik, Shafi, and Ahmad argue it was due to travel, based on other hadiths indicating the Prophet's (SAW) combining while traveling. \\n\\nFurther differences emerge on whether the combining can occur in the first or second prayer, revealing the nuances within scholarly opinions. Those who held that opinion that combining prayers could only occur during Hajj relied on the hadith of the Prophet (SAW) combining prayers during Hajj, alongside other authentic narrations, such as Ibn Masud's statement: \\\"I did not witness the Messenger of Allah ﷺ pray a single prayer outside of its allotted time except for two prayers except for once when he combined Maghrib and Isha.\\\" They argued that the specific timings for each prayer were established by the Quran, which holds stronger authenticity (mutawatir) compared to the hadiths used in this matter, which are categorized as ahad (singular reports). They also contended that the hadiths utilized by those advocating the Prophet's (SAW) combining prayers outside of Hajj were not conclusive, as it was possible that the Prophet (SAW) prayed both prayers in close succession, leading some observers to perceive it as combining. This complex landscape might seem like a clash between the Sunnah and arbitrary rulings of scholars to laypersons. Yet, both groups of scholars—those supporting combining for travel and exclusively for Hajj—believe their positions align with the Sunnah's understanding. \\n\\nFor those unqualified to derive rulings, the obligation is to follow one of these opinions, as directed by Allah to ask the people of knowledge [\"},{\"attributes\":{\"link\":\"https://quran.com/en/al-anbya/7\"},\"insert\":\"Quran 21:7\"},{\"insert\":\"]. This practice has been followed since the time of the Sahabah. Across our history, there has existed an unanimous agreement affirming that these imams are all on the correct path. Therefore, adhering to any of these schools means following the Sacred Law (Sharia) and cannot be considered as straying from guidance. This consensus has served to unify the ummah despite the diversity of opinions. The notion of prioritizing the Quran and Sunnah over scholarly opinions has created confusion and disunity within the ummah. It is a perilous innovation that has misled numerous sincere, devoted Muslims. \\n\\nMay Allah guide us back to the preserved tradition of our predecessors.\\n\"}]}","tags":[{"_id":"668d9ff70b76658b4c232a80","tag":"Seerah: Sunnah and Hadith","count":68},{"_id":"668d9fea0b76658b4c2328e8","tag":"Salah: Traveling","count":65},{"_id":"668d9ff90b76658b4c232aa0","tag":"Knowledge: Madhabs","count":65},{"_id":"668da00c0b76658b4c232ca7","tag":"Salah: Timings","count":52},{"_id":"668d9ff90b76658b4c232aa3","tag":"Hanafi","count":11},{"_id":"668d9ff90b76658b4c232aa6","tag":"Shafi","count":10}],"createdOn":"2024-07-09T20:41:47.524Z"}