is valid. So is the case with the one who forgets in his Sal?t; when one ends the four-Rak‘ah-Sal?t after doing only two Rak‘ahs, then completed the other two after a slight period of time -just like what the prophet ( - ) did- one’s Sal?t is valid. In conclusion, when combining between the two Salaw?t, the period of time that separates between them should be slight’. (1)

Fourth: None of the Sah?bah nor the T?bi‘?n ever considered having the Niyyah for combining or shortening Salaw?t as a pre-condition [for the validity of Salaw?t].

Affirming this point, Ibn Taymiyyah said: ‘It was never reported that the prophet ( - ) nor his Sah?bah ever ordered those behind them in Sal?t to have the Niyyah for combining or shortening the Sal?t in advance’. (2)

According to the previous discussion,

[4/ 65] one could realize the falsehood of the view that states the prohibition of doing combination of Salaw?t by the Masb?q in case he joins the congregation and did not know in advance that the Im?m is doing combination. The holders of such view believe so because this Masb?q did not bear the intention of doing combination before reciting Takb?rat?l Ihr?m for the first Sal?t or before finishing it.

Another mistake is writing the statement that says: “The Im?m is going to do combination” at the mosque entrances or inside them, and considering informing the Ma’m?m?n that the Im?m is going to combine between the Salaw?t as a precondition [for the validity of the Sal?t].

All the aforementioned mistakes contradict the essence of the concession through which All?h ( - عز وجل -) showers His mercy on his creatures by making things easier for them. Some people, however,