U said that Hanafis cant club Maghrib and iSha prayers together if they are in a hurry or on a journey…refer bukhari hadiths Vol. 2 : No. 209

Answered according to Hanafi Fiqh by

I had come across the below bukhari hadiths Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah Narrated by Salims father (Radhiallaho anho):The Prophet (sallallaahu ‘alaihi wasallam) used to offer the Maghrib and Isha’ prayers together whenever he sallallaahu’alaihi wasallam) was in a hurry on a journey. Narrated Ibn Abbas: Allah’s Messenger salallaahu ‘alaihiwasallam used to offer the Zuhr and ‘Asr prayers together on journeys, and also used to offer the Maghrib and ‘Isha’prayers together ogether.Narrated Anas bin Malik: The Prophet (sallallaahu ‘alaihi wasallam) used to offer the Maghrib and the ‘Isha’ prayers together on journeys.Bukhari Vol. 2 : No. 209 Now please Clarify whether as a hanafi, I can offer maghrib and iSha prayers together when ever i’ll be travelling. Also please respond to my questions 9278,9173 which i have posted earlier.


As mentioned in the previous answer, according to the Hanafi Madhab, one may
not combine any 2 Salaats, whether one is on a journey or even in a hurry.
(Shaami vol.1 pg.381)

The reason for your confusion is that you have not understood that every
versict of Imaam Abu Hanifa as well as the other Madhaahib are backed with
various proofs. Mere leisure reading of the books of Hadith which have
narrations of different meanings and connotations leads to such confusion as
well. If one really has the thirst to study the glorious Hadith of
Rasulullah (Sallallaahu Alayhi Wasallam), it should be done under the
guidance of an experienced expert in this field.

Furthermore, it is inappropriate for a follower of any particular Madhab, to
question the proofs of any specific verdict in that Madhab. All he needs to
do is to follow, (Rasmul Mufti) only if such a person has reached a certain
rank in his knowledge is he allowed to do so.

However, for purposes of clarity, we would explain the matter briefly.

Know well that it is a well established principle of the Hanafi Madhab, that
each of the 4 sources of knowledge of Shari’ah will be treated in accordance
to their respective ranks. The four sources that we refer to are: Qur’aan,
Hadith, Ijmaa (consensus of the Jurists) and Qiyaas (analogical reasoning).

No Muslim can doubt the superiority of the Qur’aan over the Hadith, and the
superiority of the Hadith over Ijmaa and Qiyaas. Hence, if there be any type
of Ijmaa or Qiyaas that contradicts Qur’aan or Hadith, that Ijmaa or Qiyaas
would not be accepted.

Similarly, if there be any Hadith that outwardly contradicts a particular
verse of the holy Qur’aan and if no reconcilement can be achieved between
the two, the verdict of the holy Qur’aan will be considered over the
apparent meaning of that seemingly contradicting Hadith. And if both can be
reconciled, then let it be.

In the discussion at hand, the Hadith you quote outwardly contradicts the
verse of the holy Qur’aan, ‘Verily Salaat is fixed upon the believers at
fixed hours.’ (Nisaa 103)

And if no reconcilement could be achieved between the two, one would be
obliged to temporarily leave the Hadith and act upon the Aayat. However,
fortunately in this instance, the Hanafi jurists have rightfully reconciled
between the two in the light of the other traditions. They have stated that
since the verse of the Qur’aan is explicit in the fact that Salaat needs to
be performed in its prescribed time, the Ahaadith which outwardly contradict
it would most definitely not have it’s Haqeeqi (literal) meaning. Instead,
it would have to be in it’s Majaazi (metaphorical) meaning which would be
that the combining of the Salaats refers to an apparent combining only
(Jamaa Soori) and not a real combining. This is supported by other
narrations which implore that Rasulullah (Sallallaahu Alayhi Wasallam)
performed Maghrib Salaat at the end of its time and Esha Salaat at the very
beginning of its prescribed time. This, in fact, outwardly seems to be a
combination, but in reality it is not so.

1. Sayyidatuna Aaisha (Radhiallaahu Anha) reports that Rasulullah
(Sallallaahu Alayhi Wasallam), while on a journey, used to delay the Dhuhr
and bring earlier the Asr Salaats and he would delay the Maghrib and bring
earlier the Esha Salaat. (Musnad Ahmad and Tahawi – Muhaddith Nimawi has
classified this narration as Hasan; Aathaarus-sunan pg.432)
2. Sayyiduna Abdullah ibn Umar (Radhiallaahu Anhu)’s students have reported
that when he (ibn Umar) was on a journey, he once performed the Maghrib
Salaat just before the end of it’s time (before the disappearance of the
horizon), he then waited until the time of Esha entered and thereafter
performed it. Then he said, ‘Rasulullah (Sallallaahu Alayhi Wasallam) would
do the same when he was in a hurry on journey.’ (Sunan Abu Dawud). Imaam
Nimawi has classified this as Sahih (authentic) – Aathaarus sunan pg.434
3. Sayyiduna Umar ibn Ali (Radhiallaahu Anhu), the son of Sayyiduna Ali
(Radhiallaahu Anhu) reports that it was the practice of Sayyiduna Sayyiduna
Ali ibn Abi-Talib (Radhiallaahu Anhu) that whenever he was on journey, he
would continue moving until just before it became dark, i.e. just before the
time of Maghrib finished. He would at this time perform his Maghrib Salaat.
Then he would partake of meals and after that he would perform the Esha
Salaat. Sayyiduna Ali (Radhiallaahu Anhu) would also mention that this was
how Rasulullah (Sallallaahu Alayhi Wasallam) would do. (Sunan Abu Dawud –
Muhaddith Nimawi has classified this narration as Sahih – Aathaarus-sunan
4. Another Hadith that further establishes the Hanafi stand on this Mas-alah
is the narration recorded by Imaam Bukhari in his Sahih (Hadith1682) that
Sayyiduna ibn Mas’ood (Radhiallaahu Anhu) says, ‘I never saw Rasulullah
(Sallallaahu Alayhi Wasallam) performing any Salaat outside of its
prescribed time except Maghrib and Esha and Fajr (all these were done in
Muzdalifah – refer Nasaaie vol.2 pg.44). This Hadith indicates that
Rasulullah (Sallallaahu Alayhi Wasallam) never performed any Salaat out of
its time except on 2 occasions in his life. Bearing this in mind, one will
understand why Sayyiduna ibn al-Khattaab (Radhiallaahu Anhu) had warned that
to gather between 2 Salaats in one time is a major sin. (Muatta Imaam
Muhammad vol.1 pg.572)

We hope that after understanding the above, you receive the clarity that you
needed regarding this matter. May Allah Ta’ala protect us all from such
confusion, Aameen.

and Allah Ta’ala Knows Best

Ml. Muhammad ibn Moulana Haroon Abassommar

CHECKED AND APPROVED: Mufti Ebrahim Desai (Fatwa Department)

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