Ibn Abbās delayed Maghrib after the sun had set, and the stars had appeared because he was teaching the people — and his response to those who tried to correct him:

وَحَدَّثَنِي أَبُو الرَّبِيعِ الزَّهْرَانِيُّ، حَدَّثَنَا حَمَّادٌ، عَنِ الزُّبَيْرِ بْنِ الْخِرِّيتِ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ، قَالَ خَطَبَنَا ابْنُ عَبَّاسٍ يَوْمًا بَعْدَ الْعَصْرِ حَتَّى غَرَبَتِ الشَّمْسُ وَبَدَتِ النُّجُومُ وَجَعَلَ النَّاسُ يَقُولُونَ الصَّلاَةَ الصَّلاَةَ – قَالَ – فَجَاءَهُ رَجُلٌ مِنْ بَنِي تَمِيمٍ لاَ يَفْتُرُ وَلاَ يَنْثَنِي الصَّلاَةَ الصَّلاَةَ ‏.‏ فَقَالَ ابْنُ عَبَّاسٍ أَتُعَلِّمُنِي بِالسُّنَّةِ لاَ أُمَّ لَكَ ‏.‏ ثُمَّ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ وَالْمَغْرِبِ وَالْعِشَاءِ ‏.‏ قَالَ عَبْدُ اللَّهِ بْنُ شَقِيقٍ فَحَاكَ فِي صَدْرِي مِنْ ذَلِكَ شَىْءٌ فَأَتَيْتُ أَبَا هُرَيْرَةَ فَسَأَلْتُهُ فَصَدَّقَ مَقَالَتَهُ ‏

Abdullāh Ibn Shaqīq narrated, “Ibn ‘Abbas once delivered a lecture to us after ‘Asr prayer until the sun had set and the stars had appeared. The people began to say: ‘The prayer, prayer!’ So a man from the tribe of Banī Tamīm came forward and without slackening or turning away continued calling out: ‘The prayer, the prayer!’ Ibn ‘Abbās said: ‘Do you teach me the Sunnah? [Do you teach us about the prayer?]* You are deprived of a mother**!’ Then he said: ‘I saw the Messenger of Allah (ﷺ) combining the Dhuhr and ‘Asr prayers and also the Maghrib and ‘Ishā prayers.’ ‘Abdullah Ibn Shaqīq said: “Something stirred in my heart regarding what he had said. So I went to Abu Hurairah and I asked him about it and he affirmed the truth of the saying of Ibn ‘Abbās.”

Reported by Muslim, no. 705

*In a similar narration in the following hadīth of Sahīh Muslim.

Ibn ‘Abbās (radiyallāhu ‘anhumā) affirmed that it is allowed to combine the prayers, even whilst resident in one’s hometown, for a valid reason.

**Ibn Hajr pointed out that the meaning of this Arabic idiom is that the man was behaving foolishly and with ignorance, so Ibn ‘Abbās was dissociating himself from him. Al-‘Aynī in ‘Umdatul-Qārī stated that it is a statement of rebuke and astonishment, and as with all idioms, it is not taken upon the apparent wording.

We see here the importance of the understanding of the Sahābah. There are people who think they know sharī’ah rulings and they become agitated when they encounter what seems contrary until they come up against a scholar of Sunnah and Hadīth who explains to them what is correct.

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