Is it permissible to combine prayers (Dhuhr with Asr, and Maghrib with Isha) on the pretext that verse 78 of Surat Al-Isra (أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ ۖ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا - "Establish prayer at the declining of the sun until the darkness of the night and [recite] the Qur'an of dawn. Indeed, the Qur'an of dawn is ever witnessed") indicates only three times for prayer, and that there is no Qur'anic verse specifying the times for each prayer individually, along with the claim of the possibility of distortion or addition to some prophetic hadiths?

For a discussion to be fruitful, participants must agree on an acknowledged reference, such as the authority of the Prophetic Sunnah as the second source of legislation.

Scholars have agreed that the five daily prayers have five specific times, basing their argument on the Almighty’s saying: "Indeed, prayer has been decreed upon the believers a prescribed time" (An-Nisa: 103), and on the hadiths of Gabriel (peace be upon him) in which he taught the Prophet (peace be upon him) the prayer times. Among these is the hadith of Abu Dharr (may Allah be pleased with him): "Pray the prayer at its time, and if you find it with them [the congregation], then pray, for it will be a supererogatory prayer for you."

The Sharia has not permitted combining two prayers except for an excuse, as scholars have agreed upon, such as travel, illness, dire need, or rain. Combining two prayers without an excuse has been considered one of the major sins.

Scholars have interpreted the hadith of Ibn Abbas (may Allah be pleased with him) about the Prophet (peace be upon him) combining Dhuhr and Asr, and Maghrib and Isha in Medina without fear or rain, as a formal combination. This means that he delayed Dhuhr and hastened Asr, and delayed Maghrib and hastened Isha, so as not to cause hardship for his Ummah.