was followed by Ibn Hajar Al-‘Asqal?n?. (1) Ibn Taymiyyah shared them this view. (2)

The following points support the aforementioned opinion.

First: when the prophet ( - ) led his Sah?bah and combined between the Salaw?t without informing them with his intention in advance. They didn’t know about that till he ( - ) finished the first Sal?t. Accordingly, bearing the Niyyah for combining between the Salaw?t when starting the first Sal?t is not a precondition for the validity of combination.

Ibn Taymiyyah affirmed this point in his Fat?w?; he said: ‘The prophet ( - ) never ordered his Sah?bah to bear the Niyyah for combining between Salaw?t or shortening them when he led them in these Salaw?t. He once traveled to Makkah and shortened the four Rak‘ahs Salaw?t to two Rak‘ahs with no combination between them and performed Thuhr Sal?t followed by ‘Asr Sal?t on ‘Arafah without informing them in advance that he would do so. This was in advance combination, for which the Sah?bah bore no intention in advance. And he ( - ) did the same when he went to Thul Hulaifah; he ( - ) did not order them to bear the Niyyah for shortening the [four Rak‘ahs] Salaw?t in advance’. (3)

Then he [i.e. Ibn Taymiyyah] continued: ‘When heading to Makkah for Hajj, he ( - ) led his Sah?bah in the Sal?t and performed four-Rak‘ahs Thuhr Sal?t at Mad?nah, two-Rak‘ahs ‘Asr Sal?t at Thul Hulaifah and he was followed by innumerable number of praying muslims who accompanied him in his Hajj -many of whom do not know the manner in which journey Sal?t is done due to being newly reverts to Isl?m or having no experience of traveling- especially women. They all followed him in the Sal?t and he ( - ) never ordered them to bear the Niyyah for shortening the Sal?t in