about the actual combination explicitly established in some ḥadīths concerning combining prayers during travel. He argued for this with matters that would take too long to discuss in detail, and what I want to draw attention to is that he did not realize that the phrase "so as not to burden his community" is an explicit reference to the actual combination, because in the legal terminology, lifting the burden means lifting sin and prohibition (refer to "al-Nihāyah") as in other ḥadīths, where the original ruling would be accountability if not for the burden, such as leaving the Friday and congregational prayers due to rain and cold, as in the ḥadīth of Ibn ʿAbbās when he instructed the caller on Friday to say: "Pray in your dwellings," which some objected to, and he said: "It seems you object to this, but this was done by someone better than me, meaning the Prophet (ṣallá Allāhu ʿalayhi wa-sallam), it is a firm decision, I disliked burdening you." Narrated by al-Bukhārī and Ibn Abī Shaybah similarly, then he narrated the suspended part of it. And the ḥadīth of Nuʿaym ibn al-Nahhām who said: "The call for the morning prayer was made on a cold day while he was in his wife's cloak, and he said: 'I wish the caller would announce: "And whoever remains at home, there is no blame,"' so the caller of the Prophet (ṣallá Allāhu ʿalayhi wa-sallam) announced at the end of his call: 'And whoever remains at home, there is no blame.'" Narrated by ʿAbd al-Razzāq in "al-Muṣannaf," Aḥmad, and al-Bayhaqī, and one of its chains is authentic, and the ḥāfiẓ authenticated the chain of ʿAbd al-Razzāq! Its sourcing and what is derived from it have been previously mentioned in this volume with a number. And it is known that attending the Friday and congregational prayers is obligatory, so if it is established in the sharīʿah that it..