1. Is it a condition for those with excuses, when performing apparent (Suri) combining of prayers with a single ablution, that the Asr prayer be immediately after the Dhuhr prayer? And is it permissible to pray a supererogatory prayer or wait a few minutes between the two obligatory prayers, or is the condition that the Takbir for the second obligatory prayer be immediately after the Taslim of the first?

2. Is it a condition for one afflicted with urinary incontinence to perform Istinja' (cleansing of private parts), or is ablution upon the entry of the prayer time sufficient? And is it valid to perform Istinja' before the entry of the prayer time and ablution after the entry of the prayer time to catch the congregational prayer?

3. If the incontinence is not controlled, is it obligatory for the afflicted person to choose a time free from the emission for ablution and prayer? And is it obligatory for them to repeat ablution and prayer if something is emitted during them, or is one ablution after the entry of the prayer time sufficient, and they may pray even if something is emitted? And is it permissible for them to combine prayers apparently (Suri) and truly (Haqiqi)?

4. Is the Imam al-Haramayn a jurisprudential school whose opinion is to be taken? And did Abu Hanifa err in his opinion permitting ablution before the time for those with excuses, except for Dhuhr?

5. How can apparent (Suri) combining of prayers be a matter of dispute despite the Prophet's (peace and blessings be upon him) hadith to the woman with Istihada (non-menstrual vaginal bleeding): "And if you are able to delay Dhuhr and hasten Asr, then perform Ghusl and combine between the two prayers"?

6. Is the difference in Madhhabs (schools of thought) a mercy? And why is "exiting the disagreement" mentioned in most fatwas? And is it correct to adopt what suits a Muslim from the Madhhabs, or to adopt the more cautious opinion? And is a person considered mistaken or their prayer invalidated if they adopt the Maliki opinion that incontinence does not nullify ablution, out of ease?

Question

1. Is it a condition for those with excuses, when performing apparent (Suri) combining of prayers with a single ablution, that the Asr prayer be immediately after the Dhuhr prayer? And is it permissible to pray a supererogatory prayer or wait a few minutes between the two obligatory prayers, or is the condition that the Takbir for the second obligatory prayer be immediately after the Taslim of the first?

2. Is it a condition for one afflicted with urinary incontinence to perform Istinja' (cleansing of private parts), or is ablution upon the entry of the prayer time sufficient? And is it valid to perform Istinja' before the entry of the prayer time and ablution after the entry of the prayer time to catch the congregational prayer?

3. If the incontinence is not controlled, is it obligatory for the afflicted person to choose a time free from the emission for ablution and prayer? And is it obligatory for them to repeat ablution and prayer if something is emitted during them, or is one ablution after the entry of the prayer time sufficient, and they may pray even if something is emitted? And is it permissible for them to combine prayers apparently (Suri) and truly (Haqiqi)?

4. Is the Imam al-Haramayn a jurisprudential school whose opinion is to be taken? And did Abu Hanifa err in his opinion permitting ablution before the time for those with excuses, except for Dhuhr?

5. How can apparent (Suri) combining of prayers be a matter of dispute despite the Prophet's (peace and blessings be upon him) hadith to the woman with Istihada (non-menstrual vaginal bleeding): "And if you are able to delay Dhuhr and hasten Asr, then perform Ghusl and combine between the two prayers"?

6. Is the difference in Madhhabs (schools of thought) a mercy? And why is "exiting the disagreement" mentioned in most fatwas? And is it correct to adopt what suits a Muslim from the Madhhabs, or to adopt the more cautious opinion? And is a person considered mistaken or their prayer invalidated if they adopt the Maliki opinion that incontinence does not nullify ablution, out of ease?