The Circumstances for Jama’ prayers

Jama’ Prayers

Ibn Salih

What are the circumstances for Jama’ (join) prayers. Is it permissible for a traveller to join two prayers together sometimes and not join them at other times?

In the Name of Allāh, Most Gracious, Most Merciful;
All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Allah Says: “Verily, As‑Salāh (the prayer) is enjoined on the believers at fixed hours” (Al-Nisa’, 4:103). 

But on certain circumstances a person is given concession to perform Jama’ (join, combine) the prayers, Zuhur and ‘Asar, and Maghrib and ‘Isha’ except Fajar Prayer, at the time of the earlier (haqiqi) or later (formal) prayers, depending on which is convenient to him. Imam Shāfie prefers the haqiqi combination of prayer while Hanafi prefers the formal combination, and both are permissible.  

The concession for Jama’ Prayers notably are much broader, not only limited for a traveller but include fear, rain, sickness or other extraordinary circumstances too.

Ibn ‘Abbas (radiallahu`anhu) said: The Messenger of Allah (Sallallāhu 'alaihi wa sallam) combined the Zuhur prayer with the ‘Asar prayers and the Maghrib prayer with the ‘Isha prayer in Medinah without being in a state of danger or rainfall. And in the hadith transmitted by Waki’ (the words are): “I said to Ibn ‘Abbas: What prompted him to do that? He said: So that his (Prophet’s) Ummah should not be put to (unnecessary) hardship.” ...” [Muslim 1520]

Besides travelling, fear and rain the words of Ibn ‘Abbās (radialahu`anhu) indicate that the hardship and difficulty that a person may face make it permissible for him to join the two prayers which may be joined together at the time of either earlier or later of them. This indicates of Allāh’s provision in making religion easy for this ummah. The basis of which is seen in the verses: 

• “Allāh intends for you ease, and He does not want to make things difficult for you” [Al-Baqarah, 2:185] 
• “Allāh does not want to place you in difficulty” [Al-Mā’idah, 5:6] 
•  “and has not laid upon you in religion any hardship”  [Al-Hajj, 22:78] 

1. A Traveller 

As a traveller a person is permissible to jama’( join)  the prayers, or to offer each prayer at its own time, as he wishes, but it is better for him not to join prayers unless it will be too difficult for him to offer the prayers at their own times. 

It is indicated by many ahādith, such as the following: 

1. Anas ibn Malik (radiallahu`anhu) reported:  The Prophet (Sallallāhu 'alaihi wa sallam) jama’ the Maghrib and ‘Isha’ prayers when traveling. [Al-Bukhari (1108)]

2. Ibn ‘Abbas reported: The Messenger of Allah (Sallallāhu 'alaihi wa sallam) jama’ two prayers whilst traveling. [Ahmad (3178); Shaykh Ahmad Shakir (3288) said: Its isnad is sahih]. 

3. It was narrated that Mu’adz Ibn Jabal (radiallahu`anhu) said: “We went out with the Messenger of Allah (Sallallāhu 'alaihi wa sallam) on the campaign of Tabuk, and he used to pray Zuhur and ‘Asar together, and Maghrib and ‘Isha’ together.” [Muslim (706)]

1.1. The Distance  

The view of the scholars varies, some says 81 km. But according to the majority of scholars, the distance which avails for a traveller is defined as being two marhalah approximately fifty-six miles or ninety-one kilometers. The distance in which the concession of traveling is allowed is that which is customarily regarded as travelling, which is approximately eighty five kilometers. Whoever is going to travel this distance or more is allowed to avail him of the concessions granted to travellers, namely wiping over the socks for three days and nights, and joining and shortening prayers, and not fasting in Ramadhān.

Ibn Qudāmah said in al-Mughni:

The view of Abu ‘Abd-Allah [i.e., Imam Ahmad] is that it is not permissible to qasar the prayers for a distance not of less than sixteen farsakhs, and a farsakh is three miles, so the distance is forty-eight miles.  Ibn ‘Abbas estimated [He said]: From ‘Usfan to Makkah, or from al-Ta’if to Makkah, or from Jeddah to Makkah. Based on this, the distance at which it is permissible to shorten prayers (qasar) is the distance of two days’ travel directly for that destination. This is the view of Ibn ‘Abbas and Ibn ‘Umar, and the view of Malik, al-Layth and al-Shafi’e. The equivalent in kilometers is approximately 91 km.

1.2. Duration and Intention.

If the traveller intends to stay in a place for more than four days then he is not entitled for the concession as a traveler. It falls under the same ruling as a resident according to the majority of fuqaha’. He is entitled for the concession if he intends to stay for four days or less; he must offer the solāt in full, not in the Qasar form. According to Imam Shafi’e the time limit is four days with previous intentions and eighteen days without intention. Imam Shafi’e has inferred from a hadith of Anas ibn Malik as four days stay on the basis that the Prophet (Sallallāhu 'alaihi wa sallam) stayed in Makkah only three days, i.e 5^th, 6^th, and 7^th of Dzulhijjah during Farewell Hajj (Muslim 1473). The rest of the days he has been moving in Mina and Arafat for Hajj ceremonies.

1.3. When Compelled to stay or unsure the conclusion of job.

If the traveller who stays in a place are compelled to stay more days to conclude what he came for, he may avail himself of the concessions granted to the traveller, even if that is for a long time. And there is no difference concession between travel by land or by sea.

[Fatawa al-Lajnah al-Da’imah (8/99)]

1.4. The two situations.

Firstly, when he is actually on the road, secondly, when he has made a stop, i.e., he is not on the road; either he has reached the place to which he is traveling, or he has made a stop on his journey and stayed there for a while. 

It is permissible for any traveler to jama’ (join) prayers, whether he has made a stop or is on the road. But which is better for the traveler to jama’ (join) the prayers or to offer each prayer at its proper time? 

Shaykh Ibn ‘Uthaymeen said: It is better for the traveler who has made a stop not to join the prayers, but if he joins them there is nothing wrong with it, unless he needs to join them because he is tired and needs to rest, or because it is hard for him to find water each time, and so on, in which case it is better for him to join the prayers and avail himself of the concession. But for the traveler who is on the road, it is better for him to join Zuhur and ‘Asar, and Maghrib and ‘Isha’ – in the way it is convenient for him, either doing it at the earlier prayer or the time of the later prayer. 

[Mawaqeet al-Salāh, p. 26). 

The Messenger of Allah (Sallallāhu 'alaihi wa sallam) when given the choice between two things but he would choose that which was easier, so long as it was not a sin, in which case he would be the most careful of people to avoid it.  [Narrated by Muslim, 3560; Muslim, 2327] 

The Prophet (Sallallāhu 'alaihi wa sallam) did not join prayers on all his journeys, rather he joined them sometimes and sometimes he did not. Based on this some scholars are of the view that it is permissible for the traveller to join his prayers unless he is on the road, but if he made a stop it is permissible for him to join them.

The Prophet (Sallallāhu 'alaihi wa sallam) joined his prayers during the campaign to Tabuk when he had made a stop. [Hadith narrated by Ahmad and Abu Dawud; classified as sahih by al-Albani in al-Silsilah al-Sahihah (164)] 

The apparent meaning of these ahādith is that the Prophet joined his prayers when he had made a stop. That was either to show that it is permissible, because there may a need to join prayers. 

But the Prophet (Sallallāhu 'alaihi wa sallam) did not join his prayers when he stopped at Mina during the Farewell Hajj. Based on this, the traveller who has made a stop need not to join prayers but there is nothing wrong with it if he does join his prayers. He may needs to join his prayers, either because he is too tired and needs to rest, or because it is too hard to find water every time, and so on, then it is better for him to join them, and avail himself of the concession.

 [Mawaqeet al-Salāh]

Thus, traveller who has made a stop has the choice: if he wishes he may join the prayers at the time of the later prayer or at the time of the earlier prayer. It is better for him to offer each prayer at its proper time, as the Prophet (Sallallāhu 'alaihi wa sallam) did in Mina. And, it should be noted that prayer in congregation is essential for a traveller and it is not permissible for him to join prayers and pray alone. 

2.The Sick

The Prophet (Sallallāhu 'alaihi wa sallam) granted a concession to the woman who suffered from istihadah (non-menstrual bleeding), and he allowed her to jama’ (join) the prayers.

[Narrated by Abu Dawud (287) and al-Tirmidzi (128); classified as hasan by al-Albani in Sahih al-Tirmidzi]

Istihadah is a kind of sickness, and Imam Ahmad quoted as evidence for it being permissible for a sick person to join prayers the fact that sickness is worse than travel. He was treated with cupping after sunset, then he ate supper then he joined Maghrib and ‘Isha’ prayers.  [Kashshaf al-Qina’ (2/5)]

 It should be noted that the sick person for whom it is permissible to jama’ (join) prayers should offer each prayer in full without shortening it, because shortening of the prayers is only permitted for the traveller. Some people may think that if a person jama’ the prayers at home because of sickness he is also allowed to qasar them as well. No, it is incorrect to do so.

Ibn Taymiyah (rahimahullah) said: The reason for qasar prayers is travel only, and it is not permitted when one is not travelling. As for jama’ prayers when one has an excuse or a need for it, if he needs to, he may jama’ them when travelling a short or long distances, and he may jama’ them when it is raining and the like, or when he is sick and the like, or for other reasons. The aim behind this is to spare the ummah from hardship.  The reasons which make it permissible to jama’ prayers are broader than those which make it permissible to qasar them.

3. Other extraordinary circumstances

Jama’ prayers is permissible for every traveller, and for the non-traveller if the circumstances is too difficult for him to offer every prayer on time, such as one who is sick, or if there is rain, or he is busy with some work that he cannot delay in order to pray, such as a student taking an exam or a doctor who is doing surgery and so on.  [Majmū’ al-Fatawa (22/293)]

Jama’ of Solat are broader in scope than Qasar the prayers, the reasons for doing Jama’ are more numerous. 

A person may jama’ the prayers as when travelling, or when not travelling, because of sickness or istihādah (non-menstrual vaginal bleeding) or because he fears for himself or his property, or because of heavy rain and other excuses that permit joining prayers, without shortening them, because prayers may only be shortened when travelling.  

And Allāh knows best.

[Adapted from Fatwa No: 111916 Islam Q&A]

Please See:To Qasar or Complete the Prayers While Traveling

The ruling on Jumu’ah for the traveller

What is the ruling on Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

could we leave Salat Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allah, the Most Gracious, the Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanifah, Mālik, al-Shāfi’ie and Ahmad ibn Hanbali.

 Shaykh al-Islam Ibn Taymiyah (rahimahullah) said: 

“The correct opinion, without a doubt… is that this (Jumu’ah and Eid prayers) are not obligatory for the traveller. The Messenger of Allāh (Sallallahu 'alaihi wa sallam) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed a two rak’ahs [i.e., qasar (shortened prayers)] as on all the other days. There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). Of course, if he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.” 

[Majmu’ al-Fatāwa (24/178)]

From the above we know that Jumu’ah is not obligatory for the traveller, all he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible.

It says: “Whoever of these people – travellers, slaves and women – attends Jumu’ah does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. It is preferable for the traveller to attend Jumu’ah, because this is better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the ayah which means: “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [Al-Jumu’ah 62:9] 

[Al-Sharh al-Kabeer (2/154)]

However majority of scholars say that generally speaking it is not obligatory. 

And Allāh Almighty knows best.

[Via Islam Q&A (Fatwa No: 2905)]

Is Jumu’ah prayer is waived for the traveller?

The ruling on al-Jumu’ah for the traveller?

Sheikh Muhammed Salih Al-Munajjid

Could we leave Solat al-Jumu'ah (Friday praying) when we’re travelling (musafir)?

In the Name of Allāh, Most Gracious, Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Firstly, Salāt al-Jumu’ah (Friday prayer) is not obligatory on the traveller. This is the opinion of the majority of scholars, including the followers of the four schools of Abu Hanīfah, Mālik, al-Shāfi’ie and Ahmad.

The Messenger of Allāh (peace and blessings of Allāh be upon him) used to travel frequently: he performed ‘Umrah three times, besides the ‘Umrah he performed along with Hajj. He performed his Farewell Pilgrimage accompanied by thousands upon thousands of people, and he went on more than twenty military campaigns, but there are no reports at all that say he prayed Jumu’ah or Eid prayers when travelling; he just prayed two rak’ahs [i.e., shortened prayers] as on all the other days. 

There are also no reports that say he preached a khutbah on a Friday when he was travelling, neither standing on his own two feet or from atop his camel, as he used to do on Eid, or from a minbar, as he used to do on Fridays. He occasionally used to deliver an address to the people when he was travelling, and this was narrated by them… but no-one reported that he delivered a khutbah to them before prayer on a Friday whilst travelling, and no-one reported that he recited Qur’ān aloud on a Friday (i.e., during Salat al-Zuhur, on a journey). If he had done something out of the ordinary and recited aloud or delivered a khutbah, they would have reported it. 

On the Day of ‘Arafāh, he delivered a khutbah, then he came down and led them in a two-rak’ah prayer, but no one reported that he recited aloud in that prayer. That khutbah was not for Jumu’ah – because if it had been for Jumu’ah, he would have done the same (delivered a khutbah) on every other Friday (when he was travelling); that khutbah was given because it was part of the rituals (of Hajj). Hence all the Muslim scholars said that he would have given a khutbah at ‘Arafāh even if it had not been a Friday. This mutawātir report proves that it was a khutbah for the Day of ‘Arafāh, not for Friday.”

From the above we know that Jumu’ah is not obligatory for the traveller, all that he has to do is to pray Zuhur. However, if he prays Jumu’ah with the people of the place he is visiting, this is permissible. It says in al-Sharh al-Kabeer (2/154): “Whoever of these people – travellers, slaves and women – attends al-Jumu’ah, does not have to pray Zuhur, and we know of no dispute on this point. Their exemption from having to attend Jumu’ah is to make things easy for them, but if they attend, it is permissible, as is the case with the sick person. 

It is preferable for the traveller to attend Jumu’ah, because this would be better, and is on the safe side (because some scholars think that Jumu’ah is obligatory for the traveller who is staying in a particular place, but not for the traveller who is on the road), as he comes under the general meaning of the āyah (interpretation of the meaning): “O you who believe! When the call is proclaimed for the Salāh on the Day of Friday (Jumu’ah prayer), come to the remembrance of Allāh, and leave off business (and every other thing), that is better for you, if you did but know!” [al-Jumu’ah 62:9].

Secondly, Since al-Jumu’ah prayer is waived for the traveller, so he should pray Zuhur, shortening it to a two rak’ahs, and he may join it with ‘Asar at the time of the earlier or later prayer, according to what he needs to do. But it is better not to join it unless he needs to do so, if it will be difficult for him to perform each prayer at its own time. 

Shaykh Ibn Baaz (rahimallah) said: 

“The one for whom Allah has prescribed shortening of prayers, namely the traveller, is permitted to join prayers but the two concessions do not necessarily go together. He may shorten the prayers without joining them, and not joining them is better if the traveller has arrived at his destination and is no longer on the road, as the Prophet (Sallallahu 'alaihi wa sallam)  did in Mina during the Farewell Pilgrimage; he shortened the prayers but did not join them. But he both joined and shortened prayers during the campaign to Tabuk, which indicates that this (concession) is prescribed to make things easy when there is a need for that. And he (Sallallahu 'alaihi wa sallam) used to shorten and join prayers if he was on the road and was not staying in the place” 

[Majma’ Fatāwa Ibn Baaz, 12/289]

Usually when the traveller is on the road he needs to join the prayers, because that is easier for him, so that he will not have to make a further stop in order to pray, which may be difficult for him and delay his journey. 

Based on that, a traveller may observe Zuhur as two rak’ahs and join ‘Asar to it, at the time of the earlier or later prayer, according to what is easier for you. 

And Allah knows best.

[Via Islam QA Fatwa No: 2905 and 129367)]

One cannot Jama' ‘Asar with Jumu’ah

Invalid to Combine ‘Asar with Al-Jumu`ah

Question: I was traveling and on the way I stopped in a village and observed solāt al-Jumu‘ah with them. After the solat I stood up and observed `Asar, combining solāt al-Jumu’ah and `Asar. One of my friends was with me and he objected to it and said that it is not permitted to combine Solat ‘Asar al- Jumu’ah. What is the ruling on it? Jazakallāh khayran kathiran.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

There is no evidence that suggest al-Jumu‘ah and `Asar could be jama’ (combined); rather what it says in shari’ah is that Zuhur may be combined with ‘Asar and Maghrib with `Isha’. Based on this, there is a need to repeat the `Asar that you joined with al-Jumu`ah, because it was done before its appointed time and solats observed outside of the time frame is invalid.

It is invalid to combine ‘Asar solāt with al-Jumu‘ah in the cases where it is permissible to combine Zuhur and `Asar. If a traveler passes through a town and prays Jumu’ah with them, it is not permissible for him to combine `Asar with it.

If rain falls and it becomes permissible to combine Zuhur and `Asar because of the rain, it is still not permissible to combine `Asar with Jumu’ah. If a sick person who is allowed to combine prayers attends Jumu’ah, it is not permissible for him to combine `Asar with al-Jumu‘ah.

The evidence for that is the verse in which Allāh says: “Verily, As-Solāh (the prayer) is enjoined on the believers at fixed hours”

[Al-Nisa’, 4:103]

It means the solāts must be offered at certain appointed times. Allāh has explained these times in general terms in the verse in which He says:

“Perform As-Solāh (Iqamat-as-Solāh) from mid day till the darkness of the night (i.e. the Zuhur, ‘Asar, Maghrib, and ‘Isha’ prayers), and recite the Qur’ān in the early dawn (i.e. the — Fajar (Dawn Prayer). Verily, the recitation of the Qur’ān in the early dawn (i.e. the morning — Fajar Solāt) is ever witnessed (attended by the angels in charge of mankind of the day and the night)”

[Al-Isra’, 17:78]

The time referred to in this verse – from mid-day until mid-night (the darkness of the night) includes four solah: Zuhur, ‘Asar, Maghrib and ‘Isha’. These are mentioned together because there is no interruption between their times; as soon as the time for one of them ends, the time for the next one begins. Solat Fajar is mentioned separately because its time is not related to either the time of ‘Isha’ or the time of Zuhur.

The Sunnah has explained the times for these prayers in detail, in the ahādīth of ‘Abdallah ibn ‘Amr ibn al-‘Aas, Jabir bin Abdullah and others (radiyallāhu‘anhum). It states that the time for Zuhur is from when the sun passes its zenith until the shadow of an object is equal in length to it; the time for `Asar is from when the shadow of an object is equal in length to it until the sun sets, but once the sun starts to turn yellow, this is the time of necessity; the time for Maghrib lasts from when the sun sets until the red afterglow disappears; the time for ‘Isha’ is from when the red afterglow has disappeared until halfway through the night; and the time for Fajar is from when dawn begins until the sun rises. These are the times that Allāh has set for the prayers in the Qurān and the Sunnah of His Messenger (sallallāhu ‘alayhi wa sallam).

Whoever offers a solāh before the time defined in the Qurān or the Sunnah of His Messenger his solāt is invalid (rejected), because Allāh says: “And whoever transgresses the limits ordained by Allāh, then such are the Zalimun (wrongdoers)”[Al-Baqarah, 2:229]

The Prophet (sallallāhu 'alayhi wa sallam) said: “Whoever does any action that is not part of this matter of ours (i.e., Islām) will have it rejected.” [Narrated by Muslim, 1718]

The same applies to one who offers a solat after its time with no legitimate shar’ie excuse.

Whoever observes Zuhur before the sun has passed its zenith, his solāt is invalid and rejected, and he has to make it up. Whoever observes `Asar before the shadow of an object is equal in length to it, his solāt is invalid and rejected and he has to make it up, unless he has a legitimate shar’ie excuse that allows him to combine Zuhur and `Asar at the time of Zuhur.

Whoever observes Maghrib before the sun sets, his solāt is invalid and rejected, and he has to make it up.

Whoever observes ‘Ishā’ before the red afterglow has disappeared, his solāt is invalid and rejected, and he has to make it up, unless he has a legitimate shar’ie excuse that allows him to combine the two at the time of Maghrib.

Whoever observes Fajar before dawn comes, his solāt is rejected and he has to make it up. This is what is dictated by the Qurān and the Sunnah of His Messenger (sallallāhu 'alayhi wa sallam).

Based on this, whoever combines `Asar with Jumu’ah has offered the prayer before its time begins, which is when the shadow of an object is equal to its length, so it is invalid and rejected.

If someone were to say: can we not draw an analogy between combining `Asar with al-Jumu‘ah and combining `Asar with Zuhur?

The answer is: this analogy is not correct for several reasons:

1. It is an analogy concerning acts of worship.

2. al-Jumu’ah is a separate solat with its own rulings; it differs from Zuhur in more than twenty rulings. In such a case the two solats cannot be compared.

3. This analogy goes against the apparent meaning of the Sunnah, because as Imām Muslim  recorded a narration from ‘Abdallāh ibn ‘Abbas (radiyallāhu‘anhu) that the Prophet (sallallāhu ‘alayhi wa sallam) combined Zuhur and ‘Asar, and Maghrib and ‘Isha’ in Madinah at times other than times of fear or rainfall. He was asked about that and he said that he did not want to make things difficult for his ummah.

There was heavy rainfall that caused hardship at the time of the Prophet (sallallāhu ‘alayhi wa sallam), but he did not combine `Asar with al-Jumu‘ah at that time.

Anas ibn Malik (radiyallāhu‘anhu) narrated that the Prophet (sallallāhu ‘alayhi wa sallam) prayed for rain one day when he was on the minbar, and he (sallallāhu ‘alayhi wa sallam) did not descend from the minbar until rain had soaked his beard.

Such a thing could not happen except in the case of heavy rain that would have allowed him to combine the solats, if it were permissible to combine `Asar with al-Jumu‘ah.

He (Anas) said: The following Friday, a man came in and said: “O Messenger of Allāh, our wealth has been drowned and our buildings have been destroyed; pray to Allāh to withhold it from us.”[Sahih al-Bukhari]

This implies that water was flowing in the streets, in such a way that it would have allowed them to combine `Asar with al-Jumu‘ah, if this combination were permissible.

If someone were to ask: what is the evidence that it is not allowed to combine `Asar with al-Jumu‘ah?

The answer is that this question is not appropriate, because the basic principle concerning acts of worship is that they should not be done unless there is evidence that they should be done. So we should not question the one who is not doing a certain act of worship about his evidence, rather the one who is doing a certain act of worship should be asked for his evidence, because Allāh says, denouncing those who worship Allāh in ways that are not prescribed in shari’ah :

“Or have they partners with Allāh (false gods) who have instituted for them a religion which Allāh has not ordained?”

[Al-Shura, 42:21]

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[Al-Ma’idah, 5:3]

The Prophet (sallallāhu ‘alayhi wa sallam) said: “Whoever does an action that is not part of this matter of ours (i.e., Islām), will have it rejected.” [Narrated by Muslim, 1718]

Based on this, if someone says, what is the evidence that it is not allowed to combine `Asar with al-Jumu‘ah?

The basic principle is that it is obligatory to offer `Asar on time; this principle may be waived when it is combined with another solah when there is a shar’ie reason for doing so, but at the other times the principle still stands that it should not be offered ahead of time, it must be done within the time frame.

If it is said: What do you think if a person intends solat Jumu’ah as Zuhur so that he can combine `Asar with it?

The answer is that if the one who is leading solat al-Jumu‘ah and the people behind him do this, i.e., if the people of a town intend solat al-Jumu‘ah as Zuhur, then there is no doubt that this is haram and the prayer is invalid, because Jumu’ah is obligatory for them, and if they ignore it and observe solat Zuhur instead, then they have turned away from something that is enjoined upon them towards something that they are not commanded to do. So their action is invalid and rejected, as said by the Prophet (sallallāhu ‘alayhi wa sallam) that whoever does an action that is not part of this matter of ours (i.e., Islam), will have it rejected.”(Muslim, 1718)

But if the person who intends Jumu’ah as Zuhur like a traveler who prays behind those who are observing al-Jumu‘ah but intends it as Zuhur so that he can combine `Asar with it, this is not valid either, because if he attended al-Jumu‘ah, it became obligatory for him, and whoever is obliged to pray, his Zuhur Solat is not valid.

In the al-Muntaha and al-Iqna’ it is stated that it is not valid to combine `Asar with al-Jumu‘ah; this is mentioned at the beginning of the chapters on solat al-Jumu’ah.

I have dealt about this matter at length because of the need for it. I inquire for Allāh's Guidance to put us on the right path, for He is the Most Generous, Most Merciful.

[See: Majmu’ Fatawa Ibn ‘Uthaymeen, 15/371-375]

And Allāh Almighty Knows Best.

[Excerpted with modifications from Fatwa No: 26198 Islam Q&A]