Seeking Sacred Sunni Knowledge

The Conditions of Combining Salah for Rain in the Shafi'i School

BasmalaCompiled by Abul Layth


The Shafi’i school states that combining the prayers (jama‘), whether Thuhr or ‘Asr or Maghrib and ‘Isha’, when it is raining is permissible (ja’iz) in the law, and a divine dispensation (rukhsah). See the proofs here. However, they are not unanimous regarding the shuroot (conditions) that are needed for it to be valid. This article will discuss the disagreements.


Ibn Naqib Al-Masri stipulates the following conditions for the validity of Jama‘ (combining prayers) at the time of rain:

  1. The rain is strong enough to wet one’s garment.
  2. With the condition that he INTENDS to make jama’ah in the Masjid.
  3. The Masjid is far.
  4. It is raining when the first prayer begins and it ends, and when the 2nd prayer begins. Then he mentions that the conditions mentioned for travelling (i.e. those not specifically for travel such as distance etc, are also conditions)
  • That the first prayer be prayed first (e.x.: thuhr before ‘asr )
  • the intent exists for joining before the end of the first prayer.
  • That one not seperate the two prayers by waiting between them, however if the seperation is short then it is forgiven. 

[See Reliance of the Traveller 15.10, 15.14 (pages 194-196)]


  • Qadi Husayn and Mutawalli ((in his التتمة )) stipulate the condition that the shoes become wet (not the garment – thobe).
  • Taqiyud-din Al-Hisni stipulates that the rain be present at the time of the end of the Salams for the first prayer “as stated by the ‘Iraqi jurists” and this is the “correct opinion” in his view. However he does state that there is a minor opinion of this not being conditional. ((Kifayatul Akhyar pg 189 pub Darul-Minhaj ))
  • Imam Abi Shuja’ in his “Matn” (Ghayatul-Ikhtisar) stipulates that it be at the first Salah time they be combined, not at the second. and Taqiy-ud-din calls this the Ath-har (lit. most manifest) opinion. The other view is that is permitted and this is do to the qiyas (the analogy) that it is the same as travelling. Those who disagree state that analogy can not be made between the two issues, as rain is not in the ‘hand’ of the one praying, whereas it is in the hand of the one travelling.

Imam An-Nawawi stipulates the following in his Minhaj:

“And it is permitted to combine the prayers in rain praying them at an early time (i.e. praying the second prayer early), and in the ‘new school’ it is forbidden to pray it in its later time (i.e. for jama’), and the condition for praying it at an early time is that [the rain is] present at the time of the first prayer. The most correct view is that its conditional that it be present at the time at the end of the salams. Snow and hail are just like [the ruling of] rain if it is pouring. And the Ath-har (and he states Asa-hh – most correct view in Rawdat at talibin) is that this dispensation is for those who are going for prayer  in jama’ah at the masjid that is far off and the rain creates difficulty for him in his path [to the masjid].”

Imam Al-Khatib Ash-Shirbini mentions a second opinion in his Mughni al-Muhtaj after mentioning the words of An-Nawawi regarding it be specific to the one going to the masjid: “And the second view is that it is an absolute dispensation.” ((Mugni Vol 1 470 ))

May Allah shower His blessing on the Prophet Muhammad, his family, his followers. Amin!

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2 Responses to “The Conditions of Combining Salah for Rain in the Shafi'i School”

  1. Abul Layth says:

    Assalaam alaikum wtwb,Jazakallah Khairun. Much appreciated.
    May Allah (SWT) reward you with whatever your heart desires in this world and the next. Ameen

    With respect to the difference of opinion on the Shuroot for combining during Rain, what is the best course of action to take? Does one leave the combining if for example has not intended to pray the salah at the masajid? How is this sunnah practiced by the Womanfolk who may not visit the masajid regularly??Also, what is the basis of defining / deciding what is a condition in the case of the above. Apologise for the list of questions…wasalaam alaikum wtwb
    In need of your du’as

    The best course of action to take in this madh-hab is what is stated by Imam An-Nawawi (radiya Allahu ‘anhu). Follow your heart.


  2. almarbuqiy says:

    السلام عليكم ورحمة الله
    Request to Abul Layth, if you can list or a refference for a living present day scholar of Shafi’i's Madhhab and their respected place. There is kind of present day akabir (like Deobandi for Hanafi eventhough Deobandi is not synonim of Hanafi) for Shafi’i.

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