the view of the majority of scholars. In contrast to the Ḥanafīs, who interpreted it as a figurative combination, meaning delaying the ẓuhr prayer until just before the time of the ʿaṣr prayer, and similarly the maghrib with the ʿishāʾ. The majority refuted them from several angles: Firstly, it contradicts the apparent meaning of combining. Secondly, the purpose of its legislation is to provide ease and remove hardship, as explicitly stated in the narration of Muslim, and considering the figurative combination involves hardship, as is evident. Thirdly, some ḥadīths about combining invalidate their claim, such as the ḥadīth of Anas ibn Mālik with the wording: "He delayed the ẓuhr until the beginning of the time of ʿaṣr and then combined them." Narrated by Muslim (2/151) and others. Fourthly, it is also invalidated by the combining of advancement, which is explicitly stated in the ḥadīth of Muʿādh: "And if he set out after the sun had passed its zenith, he would hasten the ʿaṣr with the ẓuhr." There are many ḥadīths with this meaning, as previously indicated. 2 - And just as combining is permissible by delaying, it is also permissible by advancing, as stated by Imām al-Shāfiʿī in "al-Umm" (1/67), as well as Aḥmad and Isḥāq, as mentioned by al-Tirmidhī (2/441). 3 - And it is permissible to combine while settled, just as it is permissible when traveling. Imām al-Shāfiʿī said in "al-Umm" after narrating the ḥadīth through Mālik: "And this is while he is settled, not traveling, because his saying 'entered' then 'left' can only be while he is settled, so the traveler may combine while settled or traveling." I say: After this text, one should not consider the statement of Ibn al-Qayyim in "Zād" (1/189): "It was not from his practice (ṣallá Allāhu ʿalayhi wa-sallam) to combine while riding during his travels, as many people do, nor to combine while settled either."