Both Ash-Shawk?n? in his “Naylul Awt?r” (vol. 3 / p. 265) and Sidd?q Hasan Kh?n in his “Fathul ‘All?m” (vol. 1 / p. 195) rejected An-Nawaw?’s view. They said: ‘How strange! How could he weaken such a way -i.e. the unreal combination- and miss An-Nas?’?’s narration with its extra [restricting] information we mentioned earlier. And it is [a] well known [principle Fiqh] that general texts must be restricted in accordance with the specifying ones, besides if both narrations describe the same event’. (1)

Indeed, I wonder how such great scholars wonder of An-Nawaw?’s view. This extra information mentioned earlier was added to the original narration by one of the narrators believing it to be a part of the had?th -as An-Nas?’? stated. And in Muslim’s “Sah?h’, it is considered as an explanation of the had?th by some narrators with no sense of certainty and it is not part of the had?th at all. (2)

Indeed, the authentic Shar‘ text states the legality of combining between the Salaw?t in residence when there is a need and [Shar‘] excuse.

Al-Q?d? Ibn Al-‘Arab? Al-M?lik? said: ‘The act of combining between the Salaw?t is only practiced with deep confidence by those whose hearts deeply believe in Sunnah and feel content with it and none avoids it but those who have harsh and rough hearts’. (3)

Having mentioned this deeply rooted difference between us -the followers of Sunnah and Jam?‘ah- and the Sh?‘ah regarding the legality of combining between Salaw?t and having refuted the view that states the prohibition of combining Salaw?t in residence, we shall now discuss the mistakes many praying muslims make -taking into consideration that many of which were born out from many Fuqah?’ weak views. In “Al-Jam‘u Bainas Sal?tain Fil Hadar