Bi‘uthril Matar”, I discussed such views and refuted them in details. Accordingly, only the mistakes and proofs related to them will be mentioned here.
* The obligation of having the Niyyah [intention] of combining between Salaw?t when reciting Takb?rat?l Ihr?m or before finishing the first Sal?t.
[3/ 65] According to the soundest of the ‘Ulamah’s opinions, it is sufficient to bear the Niyyah of combination between Salaw?t after the end of the first Sal?t and before reciting Takb?rat?l Ihr?m for the second.
This opinion, however, contradicts the one that states the obligation of bearing the Niyyah for combination when reciting Takb?rat?l Ihr?m of the first Sal?t or before finishing it, for according to those who held this opinion, the combined Salaw?t are considered as one act of worship for which there should be one Niyyah before or during the first one.
The soundest of all opinions is that these two combined Salaw?t are two different, independent acts of worship that there could be a slight separation between them as the majority of those who believe in its legality state.
Combining [between the Salaw?t] means joining the second [Sal?t] to the first. So, it is sufficient to bear the Niyyah before the process of joining [i.e. before starting the second Sal?t]. This view was held by: Al-Muzan? who reported it to be one of Ash-Sh?fi‘?’s views (1) to which some of his followers adhered and was supported by An-Nawaw?. (2) As-Sir?j Al-Bulq?n? also preponderated it and
(1) “Mukhtasal Al-Muzan?” (vol. 8 / p. 119), “Al-Majm?‘” (vol. 4 / p. 374), “Rawdatut T?lib?n” (vol. 1 / p. 397) and “Mughnil Muht?j” (vol. 1 / p. 272).
(2) “Al-Majm?‘” (vol. 4 / p. 374), “Rawdatut T?lib?n” (vol. 1 / p. 397), and on his “H?shiyah” for “Sharhul Ghuzz?” (vol. 1 / p. 216), Al-Baij?r? said: “This could be done in any way one feels comfortable”.