O Shias: It is better to separate your prayers rather than combine

[In Gods Name]

While combining is permissible, please do not post about its permissibility, i agree, it is permissible, the Prophet and the Ahlulbayt for the vast majority of their year would separate their prayers, and not combine.

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Shias today culturally almost always combine, even if there is absolutely no reason why they can't separate.

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Double check this with Sistani if you are in doubt

 

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[Meedy]

Thanks for this brother. I think its important for Shia on the days that they're at home, should try and do this.

[Diaz]

Yes thank you very much brother, I remember my neighbor told me it’s haram to separate prayers, we must combine because that’s what ahlul bayt (عليه السلام) and the prophet ((صلى الله عليه وآله وسلم)) did. He never game me prove as well. 

[In Gods Name]

On 10/18/2023 at 12:18 PM, Meedy said:

Thanks for this brother. I think its important for Shia on the days that they're at home, should try and do this.

Absolutely. 

I also believe when Imam Ali was caliph, there's strong evidence he separated the payers even publicly in J'amah for the majority of the time. 

Ironically it's the Sunnis that are closer to the Prophet/his Ahlulbayt on how they practice this today.

[Meedy]

2 hours ago, In Gods Name said:

Absolutely. 

I also believe when Imam Ali was caliph, there's strong evidence he separated the payers even publicly in J'amah for the majority of the time. 

Ironically it's the Sunnis that are closer to the Prophet/his Ahlulbayt on how they practice this today.

I think there is a lot of things we shia are neglecting e.g. Zakat its been mentioned so many times in Quran but how many of us actually give zakat.

Edited October 20, 2023 by Meedy

[Ibn Tayyar]

32 minutes ago, Meedy said:

I think there is a lot of things we shia are neglecting e.g. Zakat its been mentioned so many times in Quran but how many of us actually give zakat.

Zakat Al-Fitra is given every year in the Holy Month of Ramadan. As for Zakat Al-Ghalat, that is only wajib on certain types of properties. 

So it is hardly neglected, it is simply not a takleef on most people.

Zakat was very relevant back in the times of the Imams (عليه السلام), especially since the coins in circulation were made of gold and silver - something in which giving zakat is wajib upon.

Edited October 20, 2023 by Ibn Tayyar

[Meedy]

@Ibn TayyarThanks. I didn't know that.

[Ibn Tayyar]

@In Gods Name This issue is not as clear cut in our madhab as it is in comparison to the madhahib of the mukhalifeen, although it is the famous opinion of our scholars, and what you brought forth is very relevant to the followers of Sayyed Al-Sistani, so jazak Allah for that.

Sayyed Al-Khoei (rah) however believed that it is better in the case of Salat Al-Asr to pray it directly after the nafila.

Edited October 20, 2023 by Ibn Tayyar

[In Gods Name]

2 hours ago, Ibn Tayyar said:

@In Gods Name This issue is not as clear cut in our madhab as it is in comparison to the madhahib of the mukhalifeen, although it is the famous opinion of our scholars, and what you brought forth is very relevant to the followers of Sayyed Al-Sistani, so jazak Allah for that.

Sayyed Al-Khoei (rah) however believed that it is better in the case of Salat Al-Asr to pray it directly after the nafila.

The dominant view of our ulema is that it is better to separate the Salah the vast majority of the time, and that this was the practice of Muhammed and ale Muhammed.

The dominant view of the Ahlus-sunnah Wal Jamaah is that the Prophet separated for the vast majority of the time.

Sayed Fadallah (rh) presents a logical view as to why it only makes sense to do so.

Therefore the view of almost all Muslim scholars, past to present, barring a tiny minority, between the sects, is to separate them.

The evidence overwhelmingly supports that.

There are some (not you) who want to turn Islam into a very watered down cultish , contrarian , reactionary sect. 

 

[In Gods Name]

3 hours ago, Meedy said:

@Ibn TayyarThanks. I didn't know that.

This issue isn't as clear cut, there are many Ulema/scholars who differer and claim it is absurd to think of Zakat as defunct and only applicable on ancient money types. They argue Gods intention here was for us to give part of our wealth, just because the ahadith are set in ancient times where that was in a particular currency , it's illogical to assume just because the world has evolved, that this would not apply to modern day wealth.

I am on the fence, but here's a good video: (video includes Ayatullah al Udhma sayed Hussain Fadaallah, and Ayatullah Muhammed Hussain Najafi)

 

Does it even make sense for God to be mentioning Zakat 30 times in the Quran as a means of purifying our earnings, but restrict that to ancient and medieval currency? Many Shia scholars have taken issue to this.

Sunnis today obviously rubbish the idea paper currency is immune to Zakat. I'd say honestly, it makes much more sense when you read the Quran. 

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Edited October 20, 2023 by In Gods Name

[Ibn Tayyar]

6 hours ago, In Gods Name said:

The dominant view of our ulema is that it is better to separate the Salah the vast majority of the time, and that this was the practice of Muhammed and ale Muhammed.

The dominant view of the Ahlus-sunnah Wal Jamaah is that the Prophet separated for the vast majority of the time.

Sayed Fadallah (rh) presents a logical view as to why it only makes sense to do so.

Therefore the view of almost all Muslim scholars, past to present, barring a tiny minority, between the sects, is to separate them.

The evidence overwhelmingly supports that.

There are some (not you) who want to turn Islam into a very watered down cultish , contrarian , reactionary sect. 

 

A few things need to be cleared up. First of all, majority views and even consensus (ijmaa) views in the eyes of many Shi'i jurists are not sacroscant, meaning they aren't a hujjah in and of themselves, they are only a hujjah if they are used to show that this was the view of the ma'soom (عليه السلام).

Majority views have been consistently challenged in many Fiqhi books, sometimes by scholars that have come centuries after. Only the position of the ma'soom is that which is important to us, because that would be the hukm of Allah (سُبْحَانَهُ وَ تَعَالَى), while scholars are simply mujtahids who are deducing from the available evidence to try to ascertain what the view of the ma'soom (عليه السلام) was.

Views in Fiqh are extremely vast, you will see views that align with most of the mukhalifeen and views that are contrary to them in matters which are disputed amongst our scholars themselves, such as time for maghrib, permissibility of eating meat slaughtered by Kitabis, recommendation of fasting on Ashura, and so on. 

Secondly, speaking of contrarianism, there are some jurists who relied on hadiths which imply that in the instance of contradictory narrations, you should take the hadiths that oppose the Aamah (majority i.e non-Shi'a), and so they ruled based on these hadiths rulings that are in opposition to the rulings of the mukhalifeen, although the scope of this principle has been differed upon by the ulama themselves.

All in all, follow your marja and don't worry about anything else.

[Ashvazdanghe]

22 hours ago, In Gods Name said:

ronically it's the Sunnis that are closer to the Prophet/his Ahlulbayt on how they practice this today.

Salam you always have played this dirty game of praising sunnis & blaming Shias just based on your delusional personal interpretation (Tafsir Bil-'ray) without having strong evidence & relying on controversial statements also Shias have no problem with separating or combining their prayers based on situation  while Sunnis always have had a rigid law about separating their prayers & following all innovations so therefore their practice always has been too  far way procedure of "Prophet(pbu)/his Ahlulbayt (عليه السلام) " from begining until today  . 

[Syed Ali Mehdi Shah Naqvi]

On 10/18/2023 at 1:11 AM, In Gods Name said:

While combining is permissible, please do not post about its permissibility, i agree, it is permissible, the Prophet and the Ahlulbayt for the vast majority of their year would separate their prayers, and not combine.

Prove it here

23 hours ago, In Gods Name said:

I also believe when Imam Ali was caliph, there's strong evidence he separated the payers even publicly in J'amah for the majority of the time. 

We'd like to see the evidence. I know which narration you're pointing to. its from nahaj-ul-balgha. You're normally after sahih us sanad hadiths right? Please bring a single chain for it and prove that its a strong evidence. Honestly aren't you tired of your continuous deceptions here on shiachat?

23 hours ago, In Gods Name said:

Ironically it's the Sunnis that are closer to the Prophet/his Ahlulbayt on how they practice this today.

They were never close to Prophet (صلى الله عليه وآله وسلم) nor his Ahlebait (عليه السلام). 

[Guest PilavAlev]

Allah (سُبْحَانَهُ وَ تَعَالَى) is not making praying difficult for us and he knows best. It is based on circumstance. It is better to have them separate but as not to create hardship, combining is okay.

Imagine someone work two or three jobs in a secular country. Working from 11am-8pm one 30m break, then 9pm to 730am for consecutive days. Answer real life situations, not disagree for the sake of interaction. Istagfirallah.

Can do Fajr, 30m break to combine 2 and 3, you either do 4-5 and skip food, sleep and hygiene for the first day to second day. Or food and hygiene okay, no sleep and add last two after a late Fajr on 2nd day.

Second day, 3 hour nap but now is asr but job does not have enough people for you to pray on time, now wait until 630-700 pm. What is your choice? Combine 3 only and no food. Combine 2 and have snacks only, that is better for you. Next job, no breaks here. Wait for late Fajr then add Maghreb and isha after, because working through the night.

3rd day, similar but cannot stand, body is hurt. now you sit, doing prayer with all your heart. Finishing the work, cannot do Maghreb or Isha and during Fajr you are sitting, is now Day 4, you sleep now until night job. What can you do?

Cook meal to give for someone, listen to problem for giving advice, do good deeds and plan some white days fasting. Planning for fasting Rajab and sha'ban too.

Be realistic so is not losing hope. Do not forget that for many is privilege to have good family and education and job, for others is test, the fitna is different for everyone. Is not innovation, is real life.

 

[In Gods Name]

9 hours ago, Guest PilavAlev said:

Allah (سُبْحَانَهُ وَ تَعَالَى) is not making praying difficult for us and he knows best. It is based on circumstance. It is better to have them separate but as not to create hardship, combining is okay.

Imagine someone work two or three jobs in a secular country. Working from 11am-8pm one 30m break, then 9pm to 730am for consecutive days. Answer real life situations, not disagree for the sake of interaction. Istagfirallah.

Can do Fajr, 30m break to combine 2 and 3, you either do 4-5 and skip food, sleep and hygiene for the first day to second day. Or food and hygiene okay, no sleep and add last two after a late Fajr on 2nd day.

Second day, 3 hour nap but now is asr but job does not have enough people for you to pray on time, now wait until 630-700 pm. What is your choice? Combine 3 only and no food. Combine 2 and have snacks only, that is better for you. Next job, no breaks here. Wait for late Fajr then add Maghreb and isha after, because working through the night.

3rd day, similar but cannot stand, body is hurt. now you sit, doing prayer with all your heart. Finishing the work, cannot do Maghreb or Isha and during Fajr you are sitting, is now Day 4, you sleep now until night job. What can you do?

Cook meal to give for someone, listen to problem for giving advice, do good deeds and plan some white days fasting. Planning for fasting Rajab and sha'ban too.

Be realistic so is not losing hope. Do not forget that for many is privilege to have good family and education and job, for others is test, the fitna is different for everyone. Is not innovation, is real life.

 

The Sunni community, full of doctors, nurses, teachers, mothers, wives manage to do it. 

That's 1.5Billion Muslims.

The Prophet/his Ahlulbayt managed to also do it.

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God could have revealed one eight R'akah prayer and one seven R'akah prayer instead of seperating them.

If God didn't believe it was practical he would not have put it on us.

Furthermore as mentioned, Sunnis manage it. 

Truly, Maghrib, you're normally home, and Isha is deeper into the night. No issues.

The only prayer to navigate really is the Zuhr/Asr divide. 5 mins per prayer - doable.

[In Gods Name]

On 10/21/2023 at 9:31 AM, Syed Ali Mehdi Shah Naqvi said:

Prove it here

We'd like to see the evidence. I know which narration you're pointing to. its from nahaj-ul-balgha. You're normally after sahih us sanad hadiths right? Please bring a single chain for it and prove that its a strong evidence. Honestly aren't you tired of your continuous deceptions here on shiachat?

They were never close to Prophet (صلى الله عليه وآله وسلم) nor his Ahlebait (عليه السلام). 

Salam

Have you ever separated your prayers , even once brother?

[Syed Ali Mehdi Shah Naqvi]

4 hours ago, In Gods Name said:

Salam

Have you ever separated your prayers , even once brother?

wa aliakum as salam

Yes I've but a very few times probably 2 or 3 times in my life.

[In Gods Name]

5 minutes ago, Syed Ali Mehdi Shah Naqvi said:

wa aliakum as salam

Yes I've but a very few times probably 2 or 3 times in my life.

Then let this be the start of upholding a new Sunnah and gaining more reward for your Salah dear brother.

[Syed Ali Mehdi Shah Naqvi]

17 hours ago, In Gods Name said:

Then let this be the start of upholding a new Sunnah and gaining more reward for your Salah dear brother.

how'd you prove that separating Salah gives more reward than combining it? Hadiths clearly mention combined time for both Salahs and so does Quran and offering salah earlier at the right time gives more reward. 

[In Gods Name]

2 hours ago, Syed Ali Mehdi Shah Naqvi said:

how'd you prove that separating Salah gives more reward than combining it? Hadiths clearly mention combined time for both Salahs and so does Quran and offering salah earlier at the right time gives more reward. 

Brother, with the utmost respect, i think you're making a big mistake.

The vast majority of Shia and Sunni scholars, past and present are united in the fact that the Prophet , for the vast majority of the time, seperated his prayers. The only difference between the sects is - can you combine them with no reason for convenience? You rarely get such agreement between Shias and Sunnis without massive evidence, both in the physical practice of the Prophet and also of his family which passed down follower to follower, mass generation to generation, such that this became the way it was done and almost Muttawatir in practice of the Muslimeen between the sects.

You opine here that, you've discovered some sort of reality that has eluded the vast majority of scholars between the sects, and the claims - muttawatir - of eye witness testimonies among the companions of the Prophet, and among the companions of his family, and an agreement between the sects that the Prophet separated his prayers for the vast majority of the time?

Also consider the very fact there are five separate prayers, not three. Consider even the names of the five prayers.  

At minimum, this should make you pause dear brother. Remember, this is not about winning or losing a debate - i am a nobody. Allah is worthy of you obeying him, and you win if you obey him, you will be a winner insha Allah. 

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Imam Ja`far 'l-Sadiq (عليه السلام) from the book Ma`aani 'l-Akhbaar of al-Shaykh 'l-Saduq (قدس سره):

حدثنا محمد بن الحسن بن أحمد بن الوليد - رضي الله عنه - قال : حدثنا محمد بن الحسن الصفار ، عن أحمد بن محمد بن عيسى ، عن عبد الرحمن بن أبي نجران ، والحسين بن سعيد جميعا ، عن حماد بن عيسى الجهني ، عن حريز بن عبد الله السجستاني ، عن زرارة بن أعين قال : سألته - يعني أبا جعفر عليه السلام - عما فرض الله عز وجل من الصلاة فقال : خمس صلوات في الليل والنهار . قلت : هل سماهن الله تعالى وبينهن في كتابه ؟ فقال : نعم ، قال الله تعالى لنبيه صلى الله عليه وآله : " أقم الصلاة لدلوك الشمس إلى غسق الليل ( 2 ) " ودلوكها زوالها ففيما بين دلوك الشمس إلى غسق الليل أربع صلوات سماهن وبينهن ووقتهن ، وغسق الليل انتصافه ، ثم قال : " وقرآن الفجر إن قرآن الفجر كان مشهودا " فهده الخامسة ، وقال تبارك وتعالى في ذلك : " أقم الصلاة طرفي النهار ( 3 ) " وطرفاه صلاة المغرب والغداة . " وزلفا من الليل " فهي صلاة العشاء الآخرة . وقال عز وجل : " حافظوا على الصلوات والصلاة الوسطى " ( 4 ) وهي صلاة الظهر وهي أول صلاة صلاها رسول الله صلى الله عليه وآله وهي وسط صلاتين بالنهار صلاة الغداة وصلاة العصر . " وقوموا لله قانتين " في صلاة الوسطى .

Muhammad b. al-Hasan b. Ahmad b. 'l-Waleed (رضي الله عنه) narrated to us, who said: Muhammad b. 'l-Hasan 'l-Saffaar narrated to us, from Ahmad b. Muhammad b. `Isa, from `Abd 'l-Rahmaan b. Abi Najraan and al-Husayn b. Sa`eed, together from Hammaad b. `Isa 'l-Juhni, from Hareez b. `Abd 'llah 'l-Sijistaani, from Zuraara b. A`een, who said: “I asked him - meaning Abu Ja`far (عليه السلام) - about what Allah (عز وجل) made obligatory from prayer (al-Salaat). He said: “Five prayers in the night and the day.” I said: “Has Allah (عز وجل) named them and showed them in His Book?” He said: “Yes, Allah (تعالى) said to his Prophet (صلى الله عليه وآله): ‘Keep up prayer from the declining of the sun till the darkness of the night.’ (17:78) And its declining is its [coming down after mid-day]. Then, what is between the decline of the sun and the darkness of the night are four prayers. He named them and showed them and indicated their times. And the darkness of the night is its halving (the midpoint of the night). Then He said: ‘And the recitation of Fajr (morning). Verily, the recitation of Fajr is witnessed.’ (17:78) This is the fifth. And He (تبارك وتعالى) said on that: ‘And keep up prayer in the two ends of the day.’ (11:114) And the prayer of Maghrib and the morning prayer are at the ends of the day. ‘And in the first hours of the night.’ (11:114) And it is the prayer of `Ishaa’, the last. And He (عز وجل) said: ‘Attend constantly to prayers and to the middle prayer (al-Salaat 'l-Wustaa).’ (2:238) And it is the prayer of Dhuhr, and it is the first prayer that the Messenger of Allah (صلى الله عليه وآله) prayed and it is in the middle of two prayers of the day, the prayer of morning and al-`Asr. ‘And stand up truly obedient to Allah.’ (2:238) [it means] in Salaat 'l-Wustaa.””

[Ashvazdanghe]

1 hour ago, In Gods Name said:

Imam Ja`far 'l-Sadiq (عليه السلام) from the book Ma`aani 'l-Akhbaar of al-Shaykh 'l-Saduq (قدس سره):

this mentioned hadith is in opposition to your claim which indicated three time frames for praying . 

[In Gods Name]

On 10/23/2023 at 1:15 PM, Ashvazdanghe said:

this mentioned hadith is in opposition to your claim which indicated three time frames for praying . 

My primary argument is from Tawattur of the Ummah:

The vast majority of Shia and Sunni scholars, past and present are united in the fact that the Prophet , for the vast majority of the time, seperated his prayers. The only difference between the sects is - can you combine them with no reason for convenience? You rarely get such agreement between Shias and Sunnis without massive evidence, both in the physical practice of the Prophet and also of his family which passed down follower to follower, mass generation to generation, such that this became the way it was done and almost Muttawatir in practice of the Muslimeen between the sects.

You opine here that, you've discovered some sort of reality that has eluded the vast majority of scholars between the sects, and the claims - muttawatir - of eye witness testimonies among the companions of the Prophet, and among the companions of his family, and an agreement between the sects that the Prophet separated his prayers for the vast majority of the time?

Also consider the very fact there are five separate prayers, not three. Consider even the names of the five prayers.  

At minimum, this should make you pause dear brother. Remember, this is not about winning or losing a debate - i am a nobody. Allah is worthy of you obeying him, and you win if you obey him, you will be a winner insha Allah. 

 

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I will also find the relevant traditions - i think i misread this one, but the argument from Tawwatur is very strong. We don't need a hadith telling us that there is Zuhr, Asr, Maghrib, Isha and Fajr - there is Tawattur in the Ummah, as well as how many R'arakah there is.

[Ashvazdanghe]

3 minutes ago, In Gods Name said:

The vast majority of Shia and Sunni scholars, past and present are united in the fact that the Prophet , for the vast majority of the time, seperated his prayers.

Salam there is also Tawattur that prophet Muhammad (pbu) has combined his prayers even in time of peace or not traveling which there was no hardship too which it has been recorded in Tawattur both of Sunni & shia sources also Shias has no problem about separating or combining of prayers because prophet Muahammd(pbu) has preffered simplicity & easygoing in everything specially in prayer for his Ummah which we can choose between separating & combining of prayer in opposition to Sunnis which three caliphs have chosen hardship & complexity in everything specially in prayer for their followers which there is no  Tawattur about making  separating prayers as obligatory in similar fashion of Sunnis also majority of people nowadays don't have required situation for neglecting their work just because they must sepaarte their prayers as innovation of making separating prayers as obligatory . 

[In Gods Name]

1 hour ago, Ashvazdanghe said:

Salam there is also Tawattur that prophet Muhammad (pbu) has combined his prayers even in time of peace or not traveling which there was no hardship too which it has been recorded in Tawattur both of Sunni & shia sources also Shias has no problem about separating or combining of prayers because prophet Muahammd(pbu) has preffered simplicity & easygoing in everything specially in prayer for his Ummah which we can choose between separating & combining of prayer in opposition to Sunnis which three caliphs have chosen hardship & complexity in everything specially in prayer for their followers which there is no  Tawattur about making  separating prayers as obligatory in similar fashion of Sunnis also majority of people nowadays don't have required situation for neglecting their work just because they must sepaarte their prayers as innovation of making separating prayers as obligatory . 

Hardship and complexity?

The Sunnis allow their followers to combine their Salah in certain times of hardship, but not without excuse.

However i agree, the Prophet (صلى الله عليه وآله وسلم) used to combine at times, when there was no hardship.

However, the vast majority of the time, our Ulema , and the Ulema between both sects agree - it is far more reward to pray the five daily prayers at their five ideal seperate times. Allah would not enjoin it on us if it was hardship. It is not hardship to pray them separately, the Prophet and the Ahlulbayt did so.

[Ashvazdanghe]

3 minutes ago, In Gods Name said:

The Sunnis allow their followers to combine their Salah in certain times of hardship, but not without excuse.

You can't find it between sunnis which is obligatory for them to separate their prayers based on banning of combining prayers by Umar the second Sunni caliphs as one of his innovation which allowing of combining of prayers due to hardship for sunnis only exist on paper which majority of them are unaware of this . 

6 minutes ago, In Gods Name said:

it is far more reward to pray the five daily prayers at their five ideal seperate times. Allah would not enjoin it on us if it was hardship. It is not hardship to pray them separately, the Prophet and the Ahlulbayt did so.

It's just your assumption which you have not provided any relaible evidences for it which you have taken your weak whims as your proof .

[In Gods Name]

1 hour ago, Ashvazdanghe said:

You can't find it between sunnis which is obligatory for them to separate their prayers based on banning of combining prayers by Umar the second Sunni caliphs as one of his innovation which allowing of combining of prayers due to hardship for sunnis only exist on paper which majority of them are unaware of this . 

It's just your assumption which you have not provided any relaible evidences for it which you have taken your weak whims as your proof .

These are the views of even Sayed Sistani, Sayed Fadallah, and the majority of Shia ulema.

[Ashvazdanghe]

11 minutes ago, In Gods Name said:

These are the views of even Sayed Sistani, Sayed Fadallah, and the majority of Shia ulema.

Their viewpoint is that shias can choose between separating & combining prayer which none of these are obligatory while separating prayers for Sunnis is obligatory . 

 

[In Gods Name]

41 minutes ago, Ashvazdanghe said:

Their viewpoint is that shias can choose between separating & combining prayer which none of these are obligatory while separating prayers for Sunnis is obligatory . 

 

The view point is that for Shias, the Prophet (صلى الله عليه وآله وسلم) and his Ahlulbayt for the vast majority of the time separated their prayers and there is much more reward in seperating. However if you prefer convenience, then you can combine, if you want more reward and to follow the way of the Prophet (صلى الله عليه وآله وسلم) you can separate most of the time. 

Edited October 25, 2023 by In Gods Name

[Ashvazdanghe]

18 minutes ago, In Gods Name said:

if you want more reward and to follow the way of the Prophet (صلى الله عليه وآله وسلم) you can separate most of the time. 

also if you don't follow innovation of enemies of Prophet Muhammad (pbu) & infallible Imams so then you can receive more rewards too. 

[In Gods Name]

7 minutes ago, Ashvazdanghe said:

also if you don't follow innovation of enemies of Prophet Muhammad (pbu) & infallible Imams so then you can receive more rewards too. 

Asalamualayku, Wa Rahamatullahi Wa Barakatu.

Edited October 25, 2023 by In Gods Name

[Ashvazdanghe]

6 minutes ago, In Gods Name said:

Asalamualayku, Wa Rahamatullahi Wa Barakatu.

[Guest Just Asking]

14 hours ago, Ashvazdanghe said:

Salam there is also Tawattur that prophet Muhammad (pbu) has combined his prayers even in time of peace or not traveling which there was no hardship too which it has been recorded in Tawattur both of Sunni & shia sources

Are you sure it’s mutawatir that prayers were combined during the times of the Messenger in both Sunni and Shi’i sources?  As far as I know, there’s only the one report from Anas bin Malik in the Sunni sources. 
 

[Syed Ali Mehdi Shah Naqvi]

Just as brother @Ashvazdanghe mentioned, above hadith doesn't mention 5 different times for prayers at all.

11 hours ago, In Gods Name said:

The view point is that for Shias, the Prophet (صلى الله عليه وآله وسلم) and his Ahlulbayt for the vast majority of the time separated their prayers and there is much more reward in seperating.

Thing is, we asked for evidence for Prophet (صلى الله عليه وآله وسلم) separating his (صلى الله عليه وآله وسلم) prayers most of the times. You couldn't bring one single sahih hadith. Contrary to this, we've plenty of hadiths mentioning 3 times of prayers. I just want to know from where are you getting the notion that separating prayers has more reward? Any Ayah or Hadith?

Here's a few hadiths from Al-Kafi on times of prayers and what has more reward:

أَحْمَدُ بْنُ إِدْرِيسَ وَغَيْرُهُ عَنْ مُحَمَّدِ بْنِ أَحْمَدَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ أَبِيهِ عَنْ مَنْصُورِ بْنِ حَازِمٍ أَوْ غَيْرِهِ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ قَالَ عَلِيُّ بْنُ الْحُسَيْنِ (صلّى اللهُ عَلَيْهِ وَآلِه) مَنِ اهْتَمَّ بِمَوَاقِيتِ الصَّلاَةِ لَمْ يَسْتَكْمِلْ لَذَّةَ الدُّنْيَا.

Ahmad b. Idris and others have narrated from Muhammad b. Ahmad from Muhammad b. al-Husayn from his father from Mansur b. Hazim or others who have said that Abu Abdullah ((عليه السلام)) said: Ali b. al-Husayn ((عليه السلام)) has said: 'The one who is attentive with the timings of the prayer, would never indulge into the pleasures of the world.'

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنْ حَمَّادٍ عَنْ حَرِيزٍ عَنْ زُرَارَةَ قَالَ قَالَ أَبُو جَعْفَرٍ (عَلَيْهِ الْسَّلام) اعْلَمْ أَنَّ أَوَّلَ الْوَقْتِ أَبَداً أَفْضَلُ فَعَجِّلْ بِالْخَيْرِ مَا اسْتَطَعْتَ وَأَحَبُّ الأعْمَالِ إِلَى الله عَزَّ وَجَلَّ مَا دَاوَمَ الْعَبْدُ عَلَيْهِ وَإِنْ قَلَّ.

 Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Hammad from Hariz from Zurarah who has said the following: “Abu Ja’far ((عليه السلام)), has said, ‘You must note that the beginning of time always is better, so act faster for the good as much as you can. The most beloved of deeds in the sight of Allah, most Majestic, most Glorious, is that which a servant continues even if it is very little.’”

الْحُسَيْنُ بْنُ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ عَنْ بَكْرِ بْنِ مُحَمَّدٍ الأزْدِيِّ قَالَ قَالَ أَبُو عَبْدِ الله (عَلَيْهِ الْسَّلام) لَفَضْلُ الْوَقْتِ الأوَّلِ عَلَى الأخِيرِ خَيْرٌ لِلرَّجُلِ مِنْ وَلَدِهِ وَمَالِهِ.

Al-Husayn ibn Muhammad has narrated from Muhammad ibn Ahmad ibn Ishaq from Bakr ibn Muhammad al-Azdiy who has said the following: “Abu ‘Abd Allah ((عليه السلام)), has said, ‘The outstanding quality of the beginning of time for Salah (prayer) compared with the end of time for Salah (prayer) is better for a man than his children and belongings.’”

 مُحَمَّدُ بْنُ يَحْيَى عَنْ سَلَمَةَ بْنِ الْخَطَّابِ عَنْ عَلِيِّ بْنِ سَيْفِ بْنِ عَمِيرَةَ عَنْ أَبِيهِ عَنْ قُتَيْبَةَ الأعْشَى عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِنَّ فَضْلَ الْوَقْتِ الأوَّلِ عَلَى الآخِرِ كَفَضْلِ الآخِرَةِ عَلَى الدُّنْيَا.

Muhammad ibn Yahya has narrated from Salmah ibn al-Khattab from Ali ibn Sayf ibn ‘Amirah from his father from Qutaybah al-‘A’sha’ who has said the following: “Abu ‘Abd Allah ((عليه السلام)), has said, ‘The outstanding quality of the beginning of the time for Salah (prayer) is like the outstanding quality of the next life compared to the worldly life.’”

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ عُمَرَ بْنِ أُذَيْنَةَ عَنْ زُرَارَةَ قَالَ قُلْتُ لأَبِي جَعْفَرٍ (عَلَيْهِ الْسَّلام) أَصْلَحَكَ الله وَقْتُ كُلِّ صَلاَةٍ أَوَّلُ الْوَقْتِ أَفْضَلُ أَوْ أَوْسَطُهُ أَوْ آخِرُهُ فَقَالَ أَوَّلُهُ إِنَّ رَسُولَ الله (صلّى اللهُ عَلَيْهِ وَآلِه) قَالَ إِنَّ الله عَزَّ وَجَلَّ يُحِبُّ مِنَ الْخَيْرِ مَا يُعَجَّلُ.

Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from ‘Umar ibn ’Udhaynah from Zurarah who has said the following: “I once said to abu Ja‘far ((عليه السلام)), ‘I pray to Allah to keep you well, of the timing for Salah (prayer), what portion is better? Is it the beginning, the middle or the end of time?’ He (the Imam) said, ‘It is the beginning of it; the Messenger of Allah has said, “Allah, most Majestic, most Glorious, loves of good things the most that which is done earlier.’”

All of above hadith suggest that the earlier the salah is offered, the more rewarding it is.

Now for the time of prayers, here are a few hadiths:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ ذَرِيحٍ الْمُحَارِبِيِّ قَالَ قُلْتُ لأَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) مَتَى أُصَلِّي الظُّهْرَ فَقَالَ صَلِّ الزَّوَالَ ثَمَانِيَةً ثُمَّ صَلِّ الظُّهْرَ ثُمَّ صَلِّ سُبْحَتَكَ طَالَتْ أَوْ قَصُرَتْ ثُمَّ صَلِّ الْعَصْرَ.

3. Ali ibn Ibrahim has narrated from his father from Ibn Abi ‘Umayr from Dharih al-Muharibiy who has narrated the following: “I once asked abu ‘Abd Allah ((عليه السلام)), ‘When can I perform al-Dhuhr Salah (prayer)?’ He (the Imam) said, ‘Perform the eight Rak‘at (the optional Salah (prayer) when the sun declines (toward the west at noontime), then perform al-Dhuhr. Thereafter perform your optional Salah (prayer) for a longer or short time, then perform al-‘Asr Salah (prayer).”’

Majlisi said HASAN 
Mir‘at al ‘Uqul Fi Sharh Akhbar Al al Rasul (15/32)

عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنِ الْقَاسِمِ بْنِ عُرْوَةَ عَنْ عُبَيْدِ بْنِ زُرَارَةَ عَنْ أَبِي عَبْدِ الله (عَلَيْهِ الْسَّلام) قَالَ إِذَا زَالَتِ الشَّمْسُ فَقَدْ دَخَلَ وَقْتُ الصَّلاَتَيْنِ إِلاَّ أَنَّ هَذِهِ قَبْلَ هَذِهِ. وَرَوَى سَعْدٌ عَنِ الْحُسَيْنِ بْنِ سَعِيدٍ وَمُحَمَّدِ بْنِ خَالِدٍ الْبَرْقِيِّ وَالْعَبَّاسِ بْنِ مَعْرُوفٍ جَمِيعاً عَنِ الْقَاسِمِ وَأَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْبَرْقِيِّ عَنِ الْقَاسِمِ مِثْلَهُ وَفِيهِ دَخَلَ وَقْتُ الظُّهْرِ وَالْعَصْرِ جَمِيعاً وَزَادَ ثُمَّ أَنْتَ فِي وَقْتٍ مِنْهُمَا جَمِيعاً حَتَّى تَغِيبَ الشَّمْسُ.

5. A number of our people have narrated from Ahmad ibn Muhammad from al-Husayn ibn Sa‘id from al-Qasim ibn ‘Urwah from ‘Ubayd ibn Zurarah from who has said the following: “Abu ‘Abd Allah ((عليه السلام)), has said that when the sun declines (toward the west at noontime), it is the time for two Salah (prayer) except that this is before that.” “Also Sa‘d has narrated from al-Husayn ibn Sa’eed and Muhammad ibn Khalid al-Barqiy and al- ‘Abbas ibn Ma’ruf all from al-Qasim and Ahmad ibn Muhammad ibn ‘Isa from al-Barqiy from al-Qasim: “In a similar Hadith it is said, Time for al-Dhuhr and al- ‘Asr together has come’ and in addition, it is said that you are in the time for both of them (al-Dhuhr and al- ‘Asr Salah (prayer)) until it is sunset.”

Imam (عليه السلام) clearly commanded us to offer Zuhr, then pray nafl for long or short time then offer Asr.

Hence, we should offer the Salah together as its more rewarding. JazakAllah

[Ashvazdanghe]

9 hours ago, Guest Just Asking said:

Are you sure it’s mutawatir that prayers were combined during the times of the Messenger in both Sunni and Shi’i sources?  As far as I know, there’s only the one report from Anas bin Malik in the Sunni sources. 
 

Salam there are other reports from Ibn Abbas (رضي الله عنه) & Ibn Mas`ud (رضي الله عنه) &  Mu`adh b. Jabal & Ibn Umar & al Tabarani & Al-Nasai  in Sahih Muslim & Bukhari  in sunni sources 

 For our sake of discussion, the sufficient proofs are [provided by] the two Shaykhs have reported in the Sahihs (the reporters of Prophet’s sayings’ recorded). We present to you what [Sahih] Muslim (one of the reporters) has narrated in his ‘Sahih’ in the chapter on the combination of prayers at home. He says:

"Yahya b. Yahya reported: `I read from Malik from b. Abu al-Zubayr from Sa`id b. Jubayr from Ibn `Abbas [who] said: `The Prophet of God (S) prayed the zuhr and `asr prayers together and [he also offered] the maghrib and `isha' prayers together even though there was neither any fear, nor was he traveling.'"

Muslim said: "And, Abu Bakr b. Abi Shayba narrated to us that Sufyan b. `Uyayna reported from `Amr b. Dinar from Abu Sha`sha' Jabir b. Zayd from Ibn `Abbas who said: `I prayed with the Prophet (S) the eight [‘rakahs’(standings)] (of prayer) together and the seven [standings] together.' `Amr b. Dinar said: `I said: `O Abu Sha`sha' I think he delayed the zuhr and hastened [to pray] the `asr and he delayed the maghrib and hastened [to pray] the `isha'.' He (Abu Sha`sha') said: `I think so too.'" I (the author) say: "They only follow [their] conjectures, and the conjecture does not lead to the truth."

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Muslim said: "Abu al-Rabi`i al-Zahrani said that Hammad b. Zayd reported from `Amr b. Dinar from Jabir b. Zayd from Ibn `Abbas: `Indeed the Prophet of God (S) prayed in Medina the seven, and eight cycles, the zuhr and `asr and the maghrib and the `isha' [together].'"

He (Muslim) said: "And, Abu al-Rabi`i al-Zahrani told me that Hammad narrated to us from al-Zubayr b. al-Kharit from `Abd Allah b. Shaqiq who said: `One day Ibn `Abbas delivered a sermon to us after the `asr [prayer] until the sun had set, and the stars had begun to appear. The people started to say: `The prayer! The prayer!.' He said: `A man from the Banu Tamim, who was not smiling or inclined [in stature], came to him (Ibn `Abbas) and said: `The prayer! the prayer!.' Ibn `Abbas said: `Do you teach me the sunna O one who has no mother?' Then he said: `I saw the Prophet of God (S) combine the zuhr and `asr and the maghrib and `isha'.' `Abd Allah b. Shaqiq said: `Something about that bothered me, so I came to Abu Hurayra, and I asked him about it and he verified his statement.'"

Muslim said: "And Ibn Abi 'Umar told us that Waqi' reported that `Imran b. Hudayr reported from `Abd Allah b. Shaqiq al-`Uqayli that a man said to Ibn `Abbas: `The prayer!', then he kept quiet. Then he said: `The prayer!' then he kept quiet. Then he said: `The prayer!' and he kept quiet. Ibn `Abbas said: `You have no mother! Do you teach us about the prayer, we used to combine the two prayers in the time of the Prophet of God (S).'"

I (the author) say: Al-Nasai narrated from `Amr b. Harm from Abu Sha`sha' that Ibn `Abbas prayed the zuhr and `asr in Basra without any interval between them. He did that as he was busy, he reported it from the Prophet (S).

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Muslim said that Ahmad b. Yunus and `Awn b. Salaam both told us from Zuhayr. Ibn Yunus said that Zuhayr narrated that Abu al-Zubayr reported from Sa`id b. Jubayr from Ibn `Abbas who said: "The Prophet of God (S), prayed the zuhr and `asr together in Medina when there was neither fear, nor, [was he] travelling." Abu al-Zubayr said: "I asked Sa`id: `Why did he do that?' He replied: `I asked Ibn `Abbas just as you have asked me. He said: `He did not wish to impose any difficulty on anyone in his community.'"

Muslim said: "And Abu Bakr b. Abu Shayba and Abu Karib reported to us, they said: `Abu Mu'awiya, Abu Karib and Abu Sa`id al-Ashaj said (and the words are of Abu Karib) that they (Abu Karib and Abu Sa'id) said that Waqi' and Abu Mu`awiya said, both of them [reporting] from al-A`mash from Habib b. Abu Thabit from Sa'id b. Jubayr from Ibn `Abbas who said: `The Prophet of God (S) combined the zuhr and `asr and the maghrib and `isha' [prayers] in Medina even though there was neither fear, nor, rain.'"

He (Muslim) said: "In the tradition of Waqi`i he said: `I asked Ibn `Abbas: `Why did he do that'? He said: `So that he should not [impose a] burden on his community.'" And, [according to] the hadith of Abu Mu`awiya, Ibn `Abbas was asked: "What did he intend by that?" He said: "He did not wish to impose difficulty on his community."

Muslim said: "Yahya b. Habib al-Harithi said that Khalid b. al-Hirth said that Qurra b. Khalid said that Abu al-Zubayr told us that Sa`id b. Jubayr reported that Ibn `Abbas said: `Indeed the Prophet of God (S) combined the prayers when on a journey, and during the undertaking in the battle of Tabuk, he combined the zuhr and `asr and the maghrib and `isha.'" Sa`id said: `I asked Ibn `Abbas: `What made him do that?' He replied: `He did not wish to burden his umma.'"

Muslim said: "Yahya b. Habib said that Khalid b. al-Hirth told us that Qurra b. Khalid narrated that Abu al-Zubayr said that `Amir b. Wa'ila Abu al-Tufayl reported that Mu`adh b. Jabal said: `In the battle of Tabuk, the Prophet of God (S) combined the zuhr and `asr and the maghrib and `isha' [prayers].' He said: `I asked: `What made him do that?' He (Mu'adh) said: `He did not wish to burden his community.'"

 

 

I (the author) say: These authentic traditions are clear to the reason for the legislation of combining [the prayers]. All of these [indicate] give respite to the community, so as not to burden it with separating [the prayers], [thereby] having mercy on the diligent ones who [comprise] are most of the people. The last two traditions; the hadith of Mu`adh and the one before it, are not restricted to the specific situation (I mean traveling) since the reason for combining [the prayer] in them (the two traditions) is general.

 

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He (al-Bukhari) also reported in the chapter on the time of the maghrib from Adam: He said: "Shu`ba told us: ``Amr b. Dinar reported: `I heard Jabir b. Zayd reporting from Ibn `Abbas who said: `The Prophet (S) prayed the seven [standings] together, and the eight [standings] together.'"

And, he reported with an incomplete chain of transmission (arsala) in the chapter on remembering the `isha' and darkness from Ibn `Umar, Abu Ayyub and Ibn `Abbas that the Prophet (S) prayed the maghrib and `isha' [one after another without significant time lapse between the two prayers], that is he combined them at the time of one of them at the expense of the other.

This is a very small portion from a large number of authentic traditions on the combination [of prayers] which are sufficient to prove what we maintain, as is obvious. This is supported by what [is reported] from Ibn Mas`ud when he said: "The Prophet (S) conjoined the two prayers, in Medina, the zuhr and `asr, and the maghrib and `isha', and this [fact] was mentioned to him. He (the Prophet) said: "I did this so that my umma should not be burdened." Al-Tabrani has reported this.

It is reported from `Abd Allah b. `Umar when it was said to him: "Did you not see the Prophet (S) conjoined the zuhr and `asr and the maghrib and `isha' prayers whilst he was staying [in town], not travelling?" He replied saying: "He did that so as not to impose a burden on his community."

https://www.al-islam.org/questions-jurisprudence-abd-al-husayn-sharaf-al-din-al-musawi/chapter-one-combining-two-prayers

 

Sunni link

https://raleighmasjid.org/fiqh/basic-tenets-of-faith/in-what-cases-is-it-permissible-to-combine-prayers-together-while-not-being-on-travel/#:~:text=The first Hadith we related,it would not be permissible

https://www.newmuslim.net/everything-about-combining-prayers/

[Ashvazdanghe]

Why do we the Shia pray at three times while the Quran tells us to pray at five times?

 

Why do we the Shia pray at three times while the Quran tells us to pray at five times?

Concise answer

The reason the Shia perform their prayers in three times is the Quranic verses and traditions on the matter. Although the Quran has mentioned that prayer is wajib several times and hasn’t gone into the details, it has spoken of its times: “Maintain the prayer from the sun's decline till the darkness of the night, and [observe particularly] the dawn recital. Indeed the dawn recital is attended [by the angels of day and night]”.[1]

As for the hadiths, there are hadiths that disclose that the prophet ((صلى الله عليه وآله وسلم)) would [sometimes] pray the dhuhr and asr prayers together in one time, as was the case with the maghrib and isha prayers. He was asked about this matter, and he replied: “I did so in order that my nation may be free from hardship.”

Imam Sadiq (عليه السلام) says: “When the sun reaches the highest point in the sky and begins its decline (zawal/midday), it is the time for the dhuhr and asr prayers, the only thing is that the dhuhr prayer must be performed before asr. From then on, you have time to pray the prayers until sunset. There are also similar hadiths in Sunni sources that confirm this issue.

https://www.islamquest.net/en/archive/fa2334

 

What are the special fadhilat (prime) times of the five daily prayers?

question

Kindly, let us know the special fadhilat times of each of the five daily prayers?

Concise answer

It is recommended that a person should offer the five daily prayers at their respective prescribed times. That is to say, each prayer should be offered at its special time of significance (fadhilat). It is not sufficient to observe as much a gap of time after the prayers as required for a recommended prayer or a recommended supplication. The criterion, therefore, is only the time of significance.

 

The preferable time or the time of the significance of Zuhr prayers is from the commencement of the time of Zuhr prayers up to the time when the shadow of the indicator which appears after midday equals its length. The time of the significance of Asr prayers starts from the time when the shadow of the indicator equals its length till the moment when the shadow of the indicator doubles its length. The time of the significance of Maghrib is from sunset till the disappearance of the redness which usually appears in the West after the sunset. The time of the significance of Isha prayers is from the time when the said redness disappears till completion of one-third of the night. The time of the significance of Morning prayers is from the time when the whiteness rises from the east and continues till it becomes bright.[1]

 

 

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[1] - Bani Hashem Khomeini, Muhammad Hasan, Tauzihul Masail (Islamic Laws) of Maraje', vol.1, pg.420 – 421, 13^th edition, Islamic Publications Office, Qom, 1996.

 

 

https://www.islamquest.net/en/archive/fa2160

Considering that the Prophet of Islam (S) performed his prayers ordinarily in five separate times, why do Shiites perform the obligatory daily prayers in three times? Why do they base their arguments on only a few instances of the Prophet\'s conducts?

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Now, a question arises as to why Shiites are practically combining their prayers despite the fact that performing the prayers separately is more preferred. There is an injunction in the Quran that virtue and excellence is to stay awake and engage in worshipping two third or half or one third of the night: "Surely your Lord knows that you pass in prayer nearly two-thirds of the night, and (sometimes) half of it, and (sometimes) a third of it, and (also) a party of those with you; and Allah measures the night and the day. He knows that you are not able to do it, so He has turned to you (mercifully), therefore read what is easy of the Quran… that is best and greatest in reward; and ask forgiveness of Allah; surely Allah is Forgiving, Merciful."[4]
It is inferred from this verse and other verses of the Quran clearly that staying awake and engaging in acts of worship have significant virtues and rewards and that constitutes part of the Shia and Sunni beliefs. However, the verse does mention difficulties which believers may confront in prayer but it finally gives concession which extends to believers by saying: "Recite, then, of the Qur'an that which is easy for you."[5] That is to say, do as much of it as you can. It is also observed among Muslims that due, mainly, to difficulties in life, they cannot engage in worshipping throughout most of the night and also be busy working throughout the day. In fact, they perform the prayers separately as far as they can but they will not be punished for not realizing all the rewards.
The subject in question is also of the same nature. Performing the prayers in five separate times is recommended and preferred, but it is not easy for them to perform them separately in view of the difficulties and problems overshadowing public lives. That is why, they believe it is permissible to combine the prayers and perform them in three times and there is also a tradition from the Holy Prophet (S) who said that he wanted that no one among his Ummah should be put to (unnecessary) hardship.”[6] Yet still, performing the prayers in five separate times is preferred and, if possible, one should perform each of the obligatory daily in their respective time of significance. This truth is evidenced by the fact that there are some mosques in Shia community where the five daily prayers are offered in five separate times so that more rewards and virtue may be gained.

https://www.islamquest.net/en/archive/fa22249