advance. He ( - ) also combined between the Salaw?t on ‘Arafah and never told those following him of his intention’. (1)

Presenting another evidence for this view, Ibn Hajar Al-‘Asqal?n? said: ‘He ( - ) combined between the Salaw?t during Tab?k battle without informing those who followed him of his intention. Were having the Niyyah a precondition [for the validity of the combination], he ( - ) would have informed them of this’. (2)

Second: It is narrated in the two “Sah?hs” that he ( - ) once led his Sah?bah in the ‘Ish?’ Sal?t and performed it two Rak‘ahs instead of four.

After the Sal?t was finished, Thul Yadain asked: ‘Was Sal?t shortened or have you forgotten?’

He ( - ) said: ‘I neither forgot nor was Sal?t Shortened’.

Thul Yadain said: ‘Indeed, you have forgotten’.

He ( - ) then said: ‘Is Thul Yadain telling the truth?’

The Sah?bah said: ‘Indeed, he is’

Then he ( - ) completed his Sal?t. (3)

Were bearing the Niyyah for shortening Sal?t a precondition for the validity of the Sal?t, he ( - ) would have informed them with it, and the Sah?bah would have known that it [and so would not have asked about it]. (4)

Third: The aforementioned had?th also indicates the permissibility of having the Niyyah for combining between the Salaw?t when reciting Takb?rat?l Ihr?m for the second Sal?t.

Regarding this, Al-Muzan? said: ‘If one ends his Sal?t without having the Niyyah to combine between the Salaw?t and does the other one after slight period of time, in this case one’s combination