A narration similar to the one mentioned above is also reported from Sayyiduna Ibn Abbas (may Allah be pleased with them both).

Even if the traveler is staying at a place during the time of these two prayers and is not traveling.

Sayyiduna Mu'adh bin Jabal (may Allah be pleased with him) narrates that in the year of Tabuk (on the occasion of the Battle of Tabuk), he set out with the Messenger of Allah (peace and blessings be upon him) (for jihad), so the Messenger of Allah (peace and blessings be upon him) would combine the Zuhr and Asr prayers, and the Maghrib and Isha prayers during the journey. One day, the Prophet (peace and blessings be upon him) delayed the prayer, then he came out (of the tent) and performed Zuhr and Asr prayers together, then he went inside (the tent), then came out again and combined Maghrib and Isha prayers. Then the Prophet (peace and blessings be upon him) said: "Surely, tomorrow you will reach the spring of Tabuk, insha’Allah, and you will reach there at the time of forenoon. So whoever among you reaches the spring should not take any water from it until I arrive." He says that when we reached the spring, two men had already reached there before us, and the spring was flowing very little, like a shoelace. The Messenger of Allah (peace and blessings be upon him) asked both of them: "Did you take any water from the spring?" They replied, "Yes." So the Messenger of Allah (peace and blessings be upon him) spoke to them harshly. Then the companions scooped a little water from the spring with their hands until a small amount of water was collected. Then the Messenger of Allah (peace and blessings be upon him) washed his face and blessed hands with that water, then poured that water back into the spring, so the spring began to flow and water gushed forth abundantly. Thus, the people drank to their fill. Then the Messenger of Allah (peace and blessings be upon him) said: "O Mu'adh, if you live long, you will see this area filled with gardens (and habitation)." Imam Abu Bakr (may Allah have mercy on him) says that from this hadith it is clear and established that the Noble Prophet (peace and blessings be upon him) combined Zuhr and Asr, and Maghrib and Isha prayers, even though he was encamped at one place during his journey, and at the time of combining the two prayers, the journey was not ongoing. Because the statement of Sayyiduna Mu'adh (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) one day delayed the prayer, then came out and performed Zuhr and Asr prayers together, then went inside (the tent), then came out and combined Maghrib and Isha prayers—this makes it clear that the Prophet (peace and blessings be upon him) was not traveling during those two times in which he combined Maghrib and Isha, and Zuhr and Asr prayers. And the hadith of Sayyiduna Ibn Umar (may Allah be pleased with them both) that when the Prophet (peace and blessings be upon him) was in a hurry during travel, he would combine two prayers—this is not contrary to the hadith of Sayyiduna Mu'adh (may Allah be pleased with him), because Sayyiduna Ibn Umar (may Allah be pleased with them both) saw the Prophet (peace and blessings be upon him) combining two prayers when he was in a hurry during travel, so he narrated what he saw the Prophet (peace and blessings be upon him) do. And Sayyiduna Mu'adh (may Allah be pleased with him) saw the Prophet (peace and blessings be upon him) combining two prayers while he was encamped at a place and not traveling, so he reported what he saw the Prophet (peace and blessings be upon him) do. Therefore, when a traveler is in a hurry, it is permissible to combine two prayers, as the Prophet (peace and blessings be upon him) did. Likewise, it is also permissible for him to combine two prayers while staying at a place during travel, even without being in a hurry, as the Prophet (peace and blessings be upon him) did. Sayyiduna Ibn Umar (may Allah be pleased with them both) did not say that when a traveler is not in a hurry, it is not permissible for him to combine two prayers; he neither narrated this from the Prophet (peace and blessings be upon him) nor said it from himself.

Ibn Shihab narrates from Anas bin Malik (may Allah be pleased with him) similar to the hadith of Ali bin Husayn, that when the Prophet Muhammad (peace be upon him) intended to travel early in the day, he would combine the Zuhr and Asr prayers, and when he intended to travel at night, he would combine and perform the Maghrib and Isha prayers. He (peace be upon him) would delay the Zuhr prayer until the beginning time of Asr, then combine both, and he would delay the Maghrib prayer and, when the twilight disappeared, combine and perform Maghrib and Isha together.

Hazrat Nafi’ narrates that I was with Sayyiduna Abdullah bin Umar (may Allah be pleased with them both), Hafs bin Asim, and Masahq bin Amr, when the sun had set. It was suggested to Sayyiduna Ibn Umar (may Allah be pleased with them both) to perform the prayer, but he kept walking (and continued the journey). He was again requested to pray, so he said that when the Messenger of Allah (peace and blessings be upon him) was in a hurry during travel, he would delay this prayer, and I also intend to pray it late. He says that therefore we kept walking until about midnight or close to it, then he dismounted and performed the prayer.

Imam Abu Bakr (may Allah have mercy on him) says that from this hadith and the hadith of Sayyiduna Anas (may Allah be pleased with him) from Ibn Shihab, it is clear and established that it is permissible to combine the Zuhr and Asr prayers at the time of Asr, and to combine the Maghrib and Isha prayers at the time of Isha after the redness of the sun has disappeared. Not in the manner as some Iraqi jurists have said, that the way to combine Zuhr and Asr is to perform Zuhr at its last time and Asr at its earliest time, and to perform Maghrib at its last time before the disappearance of twilight. And according to them, it is permissible to combine two prayers in this manner during travel and residence, because in their view, it is permissible for a resident person to perform all prayers, if he wishes, at their last time, and if he wishes, at their earliest time.

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that I performed eight rak‘ahs (Dhuhr and ‘Asr) and seven rak‘ahs (Maghrib and ‘Isha) combined with the Prophet (peace and blessings be upon him) in Madinah Munawwarah. I asked,“Why did you do this, O Messenger of Allah?”He replied that the Prophet (peace and blessings be upon him) wanted that his Ummah should not fall into hardship and difficulty. Although the Prophet (peace and blessings be upon him) was residing in Madinah Munawwarah, he was neither in a state of travel nor fear. In the narration of Sufyan, these words are also present: the Prophet (peace and blessings be upon him) was neither in a state of fear nor travel. Sa‘id bin Jubair says that I asked Sayyiduna Ibn Abbas (may Allah be pleased with them both),“Why did the Prophet (peace and blessings be upon him) combine the prayers in this way?”He replied that the Prophet (peace and blessings be upon him) wanted that no person from his Ummah should feel hardship or difficulty. ‘Abdul Jabbar also narrated to us in this manner once.

Sayyiduna Ibn Abbas (may Allah be pleased with them both) narrates that the Messenger of Allah (peace and blessings be upon him) combined the Zuhr and Asr prayers, and combined the Maghrib and Isha prayers, without any fear or travel. Imam Malik (may Allah have mercy on him) says that in my opinion, the Prophet (peace and blessings be upon him) combined the prayers in this manner due to rain. Imam Abu Bakr (may Allah have mercy on him) says that all the scholars are unanimous that it is not permissible to combine two prayers in residence without rain. Therefore, we know and are certain that the scholars cannot unite upon anything contrary to an authentic hadith transmitted from the Prophet (peace and blessings be upon him) with a sound chain, nor can there be any narration opposing it, and the scholars of Hijaz are unanimous that it is permissible to combine two prayers in rain. Therefore, we have interpreted the combining of two prayers by the Prophet (peace and blessings be upon him) in residence in a way that does not contradict the consensus of the Muslims—because it is impossible for the consensus of the Muslims to be contrary to the hadith of the Prophet (peace and blessings be upon him) while there is no other hadith from the Prophet (peace and blessings be upon him) opposing it. And the narration which the people of Iraq have reported, that the Prophet (peace and blessings be upon him) combined two prayers in Madinah without fear or rain, is incorrect and mistaken, and is contrary to the statement of all the Muslims. And if it is established from the Prophet (peace and blessings be upon him) that he combined two prayers in residence without any fear or rain, then for any Muslim who knows the authenticity of this hadith, it is neither lawful nor permissible for him to declare the combining of two prayers in residence without fear or rain as prohibited. Therefore, whoever narrates this marfu’ hadith that the Prophet (peace and blessings be upon him) combined two prayers without any fear, travel, or rain, and then claims that it is not permissible to combine two prayers according to the method of the Prophet (peace and blessings be upon him), then this is ignorance and heedlessness, and it does not befit any scholar to say such a thing.

And the explanation of the evidence that the first of these prayers will be performed with both the adhan and the iqamah, while the second will be performed only with the iqamah, without the adhan.

Sayyiduna Usamah bin Zaid (may Allah be pleased with both of them) narrates that I returned from Arafat with the Messenger of Allah (peace be upon him). When he (peace be upon him) reached Muzdalifah, he had the adhan and iqamah called, then performed the Maghrib prayer. Then, before the last person had untied (his mount), the iqamah was given, so he (peace be upon him) led the Isha prayer.

Imam Abu Bakr, may Allah have mercy on him, says that regarding this, there is a narration from Abdur Rahman bin Abi Sa'id Khudri from his honorable father that on the day of the Trench, we were prevented from offering the prayer until night fell. I have mentioned this hadith at another place. (See Hadith number 996) — And in this hadith, these words are present: "The Prophet (peace and blessings of Allah be upon him) ordered Sayyiduna Bilal (may Allah be pleased with him), so he gave the iqamah for the Zuhr prayer (and it was offered), then he gave the iqamah for the Asr prayer (and it was offered), then he gave the iqamah for the Maghrib prayer, then he gave the iqamah for the Isha prayer (and it was offered)."