Muftisays Blogs Version 3.0.0 Blogs Home | Create Blog | Login    
Categories
 
Latest Blog Entries
 
Search this blog
 
Subscribe
Subscribe to Seifeddine-M's Blog
 
Seifeddine-M's Links
 
HalalAdverts Network
 

Related Categories: Fiqh

18
Nov
2010
» 18th November 2010
The Sunnah Prayer Of Fajr
The Messenger of Allah (salallahu alayhi wa sallam) laid great emphasis on the sunnah prayer of Fajr, saying, "It is more superior than the world and everything within it." (Sahih Muslim 1:151) Likewise, there are a number of narrations from which the importance of this sunnah prayer can be understood. This means that a person should ensure that is is performed prior to the fard prayer, since no sunnah prayer is permissible until after sunrise, once the fard prayer of Fajr is performed.

So what is one to do if he arrives lat to the masjid for Fajr, and finds the congregational prayer about to begin or already in progress? On the one hand, he remembers the emphasis regarding the sunnah prayer of Fajr, yet on the other, he knows the hadith of the Messenger (salallahu 'alayhi wa sallam) stating that once the call to commence (iqama) has been made, only the fard prayer should be performed.

The Messenger of Allah (salallahu alayhi wa sallam) said, "Once the call to commence (iqama) is made for the prayer, there is no prayer except the fard prayer (maktuba)." (Sahih Muslim 1:247) This worshipper (musalli) is unsure of what to do in this situation. Should he hurry and perform the sunnah prayer, then catch up with the imam for the fard prayer, or should he abandon the sunnah prayer altogether and join in the congregation? There is a difference of opinion among the scholars on this issue.

The Various Opinions

One opinion is that is it necessary for this person to immediately join the congregation for the fard prayer, and that it is no longer permissible for him to perform the sunnah prayer during the congregation fard prayer, just as is the ruling for other prayers.

Imam Abu Hanifa (rahmatullahi alaih) and Imam Malik (rahmatullahi alaih) are of the opinion that the person should attempt to perfom his sunnah prayer, as long as he thinks he can complete it quickly and join the fard prayer before it ends, i.e. even if he catches only the last sitting. This means that he must be confident of not missing the congregation completely, otherwise he should leave performing the sunnah and join the congregation; because, technically speaking, the congregational fard prayer is more important.

One point to remember, however, is that once the congregational fard prayer begins, the sunnah prayer should not be performed where the main congregation is in progress. It should be performed outside the main prayer-hall (masjid) area.

Another view of some Hanafi scholars is that a person should only attempt to perform the sunnah prayer if he feels confident of aquiring at least one rak'ah behind the imam. This means that he must be certain of catching up with the imam before he stands up from the bowing (ruku') of the second rak'ah of the fard.

This difference of opinion is only concerning the two-rak'ats sunnah of Fajr, and there is no controversy regarding the sunnah in other prayers. All the scholars are unanimous that once the congregation for those prayers commences, no other sunnah prayer is permissible, because although all the sunnah prayers are important, they are not as emphasized as the sunnah of Fajr. Also, if a person happen to miss the sunnah prayer of Zuhr for instance, he can make it up after the fard, since it is not a prohibited time for it.

Importance Of The Sunnah Prayer Of Fajr

1) 'A'isha (radiallahu anha) said, "The Messenger of Allah (salallahu alayhi wa sallam) was not as regular in any supererogatory (nafl) prayer as he was in the two rak'ats before Fajr." (Sahih Muslim 1:251)

2) 'A'isha (radiallahu anha) said, "I did not observe the Messenger of Allah (salallahu alayhi wa sallam) hasten towards any supererogatory (nafl) prayer as fast as he would to perform the two rak'ats before Fajr." (Sahih Muslim 1:251)

3) 'A'isha (radiallahu anha) reports that the Messenger of Allah (salallahu alayhi wa sallam) said, "The two (sunnah) rak'ats of Fajr are more superior than the world and everything within it." (Sahih Muslims 1:251)

4) 'A'isha (radiallahu anha) reports that the Messenger of Allah (salallahu alayhi wa sallam) said regarding the two (sunnah) rak'ats at the break of dawn, "They are more beloved to me than the enitre world." (Sahih Muslim 1:251)

5) Abu Hurayra (radiallahu anh) narrates that the Messenger of Allah (salallahu alayhi wa sallam) said, "Do not abandon the sunnah rak'ats of Fajr, even if horses trample over you." (Sunan Abu Dawud 1:186, Athar al-Sunan 1:224)

All the above hadiths explain the significance of and emphasis placed on the sunnah prayer of Fajr. Since the sunnah rak'ats of other prayers are not as greatly emphasized as the sunnah of Fajr, they are treated differently.

The Companions (Sahabah - radiallahu anhum) And Followers (Tabi'een - rahmatullahi alaihim) On This Issue

There are also many other rigorously authenticated hadiths which confirm that the Companions of the Messenger (salallahu 'alayhi wa sallam) would attempt to complete their sunnah prayer prior to joining the congregational fard prayer of Fajr if it had already commenced.

1) Imam Tahawi reports from Nafi': "I wakened Ibn 'Umar (radiallahu anhuma) for the Fajr prayer, while the prayer had already commenced. He arose and performed the two rak'ats (sunnah) first." (Sharh Ma'ani al-Athar 1:375)

2) Abu Ishaq says, "'Abdullah ibn Abu Musa related to me from his father regarding the time Sa'id ibn al-'As called them. He had called Abu Musa, Hadhayfa, and 'Abullah ibn Mas'ud (radiallahu anhum) before the Fajr prayer. When they departed from him, the congregation had already begun, so 'Abdullah ibn Mas'ud (radiallahu anh) positioned himself behind a pillar in the masjid and perfomed two rak'ats sunnah first, then joined the congregation." (Sharh Ma'ani al-Athar 1:374)

3) Abu 'Uthman al-Ansari reports: "'Abdullah ibn 'Abbas (radiallahu anh) arrived while the imam was leading the Fajr prayer. Since Ibn 'Abbas (radiallahu anh) had not yer performed the two rak'ats (sunnah), he performed them behind the imam (i.e. seperately), then joined in the congregation." (Sharh Ma'ani al-Athar 1:375)

4) Imam Tahawi has transmitted a report about Abu'l-Darda (radiallahu anh): "He would enter the masjid while everybody would be in rows performing the Fajr prayer. He would first perform his two rak'ats in a corner of the masjid, then join everyone in the (fard) prayer." (Sharh Ma'ani al-Athar 1:375)

5) Abu 'Uthman al-Nahdi says, "We would arrive at (times to the masjid where) 'Umar ibn al-Khattab (radiallahu anh) (was the imam), not having performed the two rak'ats (sunna) of Fajr. 'umar (radiallahu anh) would have already started the prayer, so we would perform our two rak'ats at the rear of the masjid, then join in the congregation." (Sharh Ma'ani al-Athar 1:376)

6) 'Abdullah ibn Abi Musa (radiallahu anh) narrates: "'Abdullah ibn Mas'ud (radiallahu anh) arrived while the imam was leading the Fajr prayer. He performed the two rak'ats (sunnah) behind a pillar, as he had not yet performed them." (Musannaf 'Abd al-Razzaq 1:444)

7) Harith ibn Mudrib narrated: "'Abdullah ibn Mas'ud and Abu Musa (radiallahu anhuma) left Sa'id ibn al-'As (after visiting him). The congregation (for Fajr) had just begun, so 'Abdullah ibn Mas'ud (radiallahu anh) performed two rak'ats (sunna), then joined in the row (immediately)." (Musannaf Ibn Abi Shayba 2:251)

8) Abu'l-Darda (radiallahu anh) would say regarding the sunnah of Fajr, "Yes, by Allah! If I ever enter (the masjid) and find everyone in prayer, I proceed to a pillar of the masjid and perform two rak'ats quickly; then I join the congregation and perform my Fajr with them." (Musannaf 'Abd al-Razzaq 1:443)

9) Abu'l-Darda (radiallahu anh), according to another report, states: "I (sometimes) approach the people while they are standing in rows performing Fajr. I perform two rak'ats (sunnah) then I join them." (Musannaf Ibn Abi Shayba 2:251)

10) It is reported Ibn 'Umar (radiallahu anhuma): "He would sometimes join in the congregation (immediately) and at other times he would first perform his two rak'ats at one side of the masjid." (Musannaf Ibn Abi Shayba 2:251)

11) Sha'bi narrates regarding Masruq: "He entered the masjid to find people engaged in the Fajr prayer. Since he had not yet performed the two rak'ats (sunnah), he performed them at one side, then joined the congregation in prayer." (Musannaf Ibn Abi Shayba 2:251, Musannaf 'Abd al-Razzaq 2:444)

12) It is reported that Hasan al-Basri had instructed: "When you enter the masjid and find the imam in prayer and you have not yer performed the two rak'ats of Fajr, perform them (first); then join the imam (in the fard prayer)." (Musannaf 'Abd al-Razzaq 2:245, Sharh Ma'ani al-Athar 1:376)

These are just some of the many hadiths which highlight the practise of the Companions (radiallahu anhum) and the Followers (rahmatullahi alaihim). A great jurist (faqih) like 'Abdullah ibn Mas'ud (radiallahu anh), as well as many other prominent Companions, such as Abu'l-Darda (radiallahu anh) and Ibn 'Umar (radiallahu anhuma), would first perform the two-rak'ats sunnah of Fajr and then proceed to join the main congregation. Hasan al-Basri (rahmatullahi alaih), a prominent Follower (tabi'ee) who requires no introduction, orders in clear words that the sunnah prayer be performed before joining the congregation.

Other Reasons For The Hanafi Opinion

1) The emphasis regarding the sunnah of Fajr is far greater than that of any other sunnah prayer. It has been ordered that the sunnah of Fajr be performed even if there is a danger of horses trampling over the person. Due to this emphasis, there should remain no doubt as to why the Hanafi's excluded the sunnah prayer of Fajr from the command of the hadith that informs us of only fard prayer being permissible once the congregation begins.

2) It is sunnah to make a lengthy recitation of the Qur'an during the fard of Fajr. Hence, it is possible that one could quickly perform his two rak'ats sunnah first and then join in with the imam during the first rak'ah, the second rak'ah, or just before the ima makes the salam. This is normally difficult in other prayers where a relatively shorter recitation is made and the number of rak'ats recommended before them is four.

3) In the above hadith, the command regarding the inpermissibility of any non-fard prayer at the time of congregation cannot be taken as a general command encompassing all prayers. If it was an absolutely general command, then it would also be prohibited for someone to perform the sunnah prayer in his house once he was aware that the congregation had commenced in the masjid. However, many scholars have permitted that the sunnah prayer be performed at home, even though the congregation may have already begun in the masjid. Consequently, this leaves no room to critisize the Hanafi school for excluding the sunnah of Fajr from the prohibition. Many other scholars have also not taken the command to be an absolutely general one.

4) The word "maktuba" has been used in the hadith to describe the fard prayer. The general meaning of this word includes the missed (qada') prayers also, which indicates that it would be permissible to perform the missed prayers even after the congregation has begun. However, some scholars do not allow this. From this, it is understood that the hadith is not taken literally, just as it command is not taken in a general sense.

After mentioning these points, it could be concluded that the Hanafi school has reconciled both types of hadiths by saying that the person should only perform the sunnah prayer first if he feels he can aquire the congregational fard prayer before it ends. Otherwise, he should enter immediately into the congregation with the imam. In this way, the person benefits by attaining the reward of the sunnah prayer of Fajr and also the reward of performing the fard salat in congregation.

One More Point To Remember

At times, some narrations are quoted which explicitly exempt the Fajr sunnah from the command of the hadith (which mentions the impermissibility of prayer once the congregational fard prayer has commenced). However, those narrations are usually weak, and have neither been used as a basis for the Hanafi position nor as evidence to prove the Hanafi opinion against other opinions.

Likewise, there are some narrations which specifically indicate that the sunnah rak'ats of Fajr are included in the prohibition of the hadith. The narrations mention details of a Companion confirming with the Messenger (salallahu alayhi wa sallam): "Are the sunnah rak'ats of Fajr also invalid if they are performed after the congregation has begun?" The Messenger of Allah (salallahu 'alayhi wa sallam) answers him in the affirmative saying, "Yes! They are also invalid." These narrations, being even weaker than the others, will not stand as evidence to strengthen the other group's opinion.
Tags:
» posted by Seifeddine-M on 18th November 2010 - 15 comments

15 Comments

6 Feb 2011
IP Logged
Jamal Aamirah
Good.
 
15 Jul 2011
IP Logged
Othman
Asalam ALaykom Wa RahmatuAllah,
Thank you for the information it is very helpful may Allah swt pour his blessings upon you. I have a question, if the Fajr time has entered is it permissable to pray sunnah and then fajr? Or do you have to pray Fard only until sun rises then do sunna prayer?
Please tell me as soon as possible.
Blogger's Reply:
Wa alaykumus salaam wa rahmatullaahi wa barakaatuh May Allaah azza wa jal grant you likewise. Sunnah should be prayed and then fard. You should NOT wait until after sunrise to perform the sunnah. If the sunnah were missed, however, then according to the Hanafi school one has to wait until after the sun has risen, and then perform them. It is also disliked to perform any nafl salah (extra optional prayer) between true dawn (starting time of fajr) until sunrise. Only the sunnah and fard should be prayed. And Allaah knows best what is most correct.
 
15 Jul 2011
IP Logged
Othman
Wa Alaykom Asalam wa rahmatuallah wa barakatu,

Sorry i do not think i made my question clear, what i meant was:
If the azan for fajr has been called, and the fajr time has entered, is it okay to pray the sunna prayer in this time? or should you always pray the sunna prayer befor the azan and befor fajr time has entered.

Jazakallah Kheer
Blogger's Reply:
wa alakumus salaam wa rahmatullaahi wa barakaatuh The Sunnah must be prayed after the Adhan, within the Fajr time. If you wanted to pray before Fajr, then you could pray Tahajjud.
 
22 Oct 2011
IP Logged
Fahad
Asalam u alaikum. I have question that If I performed my two fajr fard with jamat and missed my 2 sunah. Can I perform right after 2 jamat. Is it okay
Blogger's Reply:
Wa alaykumus salaam wa rahmatullaah, According to the Hanafi school, performing the Sunnah raka'ahs of Fajr after the Fard salaah is a makrooh (detested/disliked) act. A hadeeth of Bukhari and Muslim reports from Rasulullah (sallallaahu alayhi wa salam) that no salaah is to be performed betwewn the Fajr salaah and sunrise, and between the Asr salaah and sunset. (Maraaqil Falaah) If the Sunnah of Fajr is missed, then According to Imam Muhammad ibn Hasan (ra), it is preferable to perform Qadaa of the Sunnah of Fajr after sunrise, before it reaches zawaal time ( the time when the sun moves away from its central meridian). If the Fard of Fajr was also missed, the Sunnah should be performed with Qadaa of of the Fard, but only if it was done before zawaal on the same day. If the qadaa is performed afterwards, only the qadaa of the Fard should be performed (Shaami, volume 1, page 246, and Tahtawi alaa Maraaqil Falaah, page 246) And Allaah knows best what is most correct. Wasallam
 
30 Jun 2012
IP Logged
Adam
Asalamu alaikum warahmatullahi wa barakatu

What's the opinion on if your in the sunnah, then the Iqamah is given...should you break the sunnah?
 
15 Sep 2012
IP Logged
Ahraz Athar
I have a question.Today i woke up when there were 3 to 4 minutes to go before the sunrise.I knew that if i would offer the sunnah i will surely miss the fard.I offered the fard and could not offer the sunnah what should i do?
Blogger's Reply:
As salamu 'alaykum, According to Imam Muhammad ibn Hasan (ra), it is preferable to perform Qadaa of the Sunnah of Fajr after sunrise, before it reaches zawaal time ( the time when the sun moves away from its central meridian). (Fatawa Rahimiyyah)
 
12 Nov 2012
IP Logged
abdifatah yussuf
mashaAlllah i benefit from it jazzakallah
 
30 Aug 2013
IP Logged
Muhammad Ashraf Ali Siddiqui
As Salaam o Alaikum
What is the preferred practice, according to sunnah, in respect of 02 rikkah sunnah before fard parayer of fajir; to offer at home or at masjid? One sahih hadith mentions that all nawafil should better be offered at home and only fard is preferred to be performed at masjid in congregation.
Please advise.
JazaKallah!
Blogger's Reply:
Wa 'alaykumus salaam wa rahmatullaahi wa barakaatuh, http://seekersguidance.org/ans-blog/2010/08/27/sunna-prayers-time-place-and-the-prayer-of-greeting-the-mosque/ The Prophet (may Allah bless him and grant him peace) said, “See to it that your prayers are in your houses, for verily the best of a man’s prayers is in his house, except for the prescribed prayer.” [al-Bukhari and Muslim] The most meritorious location, generally speaking, for sunna and nawafil prayers is the house. This would apply to both pre-fard sunnas and post-fard sunnas. For the post-fard sunna, if one fears that by returning home they will be distracted or busied from preforming the prayer, then it is better to perform it in the masjid. The wisdom in praying in the house is that one is further away from the possibility of showing-off and one is able to have more sincerity and humility. Some scholars mentioned that the most meritorious place is the one in which the person is able to have the most sincerity and humility. There are some exceptions for the general recommendation of praying sunnas at home, such as the tarawih prayer. [Ibn Abidin, Radd al-Muhtar] It should be stressed that one should do whatever is needed to make sure they are not unnecessarily leaving the sunna mu’akkada (confirmed sunna) prayers. If one finds that despite resolving to pray at home, they don’t usually get around to it because of distractions, then they should pray at the masjid. If praying at the masjid facilitates the performance of the sunna ma’akkada, then it is better. Another consideration mentioned traditionally by some ulema and honored by many scholars of our time is the influence that one’s actions has on other masjid-goers. If one’s example of leaving immediately after the fard prayer could put off others from praying the confirmed sunnas, then it would be preferred to pray the sunnas in the masjid. This is an important consideration in our times. [Mulla `Ali al-Qari, Mirqat al-Mafatih]
 
31 Aug 2013
IP Logged
Muhammad Ashraf Ali Siuddiqui
JazaKallah! Thankyou for a quick response.

Apropos to the above one elderly brother in masjid advised me to offer the said sunnah (02 rikkah before fajir) at masjid as it will serve as both sunnah-e-maukkadah and nafil for tahiyatul masjid. Thus the sawab will be twice. He reasoned since there is no prayer between sunnah before fajir and fard for fajir, tahiyatul Masjid cannot be prayed and hence praying sunnah at masjid will serve both the purpose.

looking forward to your advice.

JazaKallah!
Blogger's Reply:
as-salaamu 'alaykum, This is what I tend to do al-hamdulillah. As long as at least some prayer is performed at home, then no problem insha allah. If you did happen to pray the sunnah at home and then proceed to the Masjid, then according to the Hanafi madhhab: "...one limits oneself to exalting Allah (tasbih), declaring his Oneness (tahlil: by repeating 'La Ilaha Illa Allah'), and sending blessings on the Prophet (Allah bless him and give him peace)…" http://qa.sunnipath.com/issue_view.asp?id=1115 Ibn Abidin (may Allaah have mercy on him) in his Hashia says: "Our (Hanafi) scholars dislike its performance in the times disliked for prayer, such as after fajr and 'asr. Therefore, if one enters after fajr or 'asr, he is not to offer the greeting prayer [tahiyya]; rather one is to offer tasbih, tahlil and send blessing upon the Prophet (peace be upon him) in order to fulfil its rights." (Radd al-Muhtar) was salaam
 
2 Sep 2013
IP Logged
Muhammad Ashraf Ali Siddiqui
JazaKallah!
Blogger's Reply:
Wa iyyaakum brother
 
12 Sep 2013
IP Logged
Jamal Ahmed
Jazak-ALLAH. Very informative article.
 
25 Mar 2014
IP Logged
Sameer
Jazak-ALLAH. Very Useful article
 
13 May 2014
IP Logged
mirza luqman
i got many enormous knowledge from this article. Shukrun
 
21 Jul 2014
IP Logged
athaullah
Asalamu alaikum warahmatullahi wa barakatu

What's the opinion on if your in the sunnah, then the Iqamah is given...should you break the sunnah?
 
23 Jul 2014
IP Logged
Amin
حكم صلاة النافلة وقت الإقامة The Prophet (ﷺ said, "When the Iqamah is called, no prayer should be performed except the obligatory prayer."

إذا أقيمت الصلاة وهو يصلي النافلة
الحمد لله
روى مسلم (710) عن أبي هريرة عن النبي صلى الله عليه وسلم قال: ( إذا أقيمت الصلاة فلا صلاة إلا المكتوبة ).
فهذا الحديث يدل على أنه إذا أقيمت الصلاة لم يكن لأحد أن يشرع في النافلة .
قال ابن قدامة رحمه الله : ( وإذا أقيمت الصلاة , لم يشتغل عنها بنافلة , سواء خشي فوات الركعة الأولى أم لم يخش . وبهذا قال أبو هريرة , وابن عمر , وعروة , وابن سيرين , وسعيد بن جبير , والشافعي , وإسحاق , وأبو ثور ) اهـ . "المغني" (1/272) .
واستدل بعض العلماء بهذا الحديث أيضاً على أن من كان في النافلة وأقيمت الصلاة أنه يقطعها .
قال الحافظ العراقي : (إن قوله : "فلا صلاة " يحتمل أن يراد : فلا يشرع حينئذ في صلاة عند إقامة الصلاة , ويحتمل أن يراد: فلا يشتغل بصلاة وإن كان قد شرع فيها قبل الإقامة بل يقطعها المصلي لإدراك فضيلة التحريم , أو أنها تبطل بنفسها وإن لم يقطعها المصلي , يحتمل كلا من الأمرين ).
ونقل عن الشيخ أبي حامد من الشافعية أن الأفضل خروجه من النافلة إذا أداه إتمامها إلى فوات فضيلة التحريم. [كلام العراقي نقله الشوكاني في نيل الأوطار 3/91 ].
وبهذا أفتت اللجنة الدائمة ، حيث سئلت :
هل يجوز أن أقطع النافلة وألحق تكبيرة الإحرام مع الإمام أو أتم النافلة ؟
فأجابت :
نعم إذا أقيمت الصلاة المفروضة فاقطع النافلة التي أنت فيها لتدرك تكبيرة الإحرام مع الإمام ، لما ثبت من قول النبي صلى الله عليه وسلم: ( إذا أقيمت الصلاة فلا صلاة إلا المكتوبة )
فتاوى اللجنة الدائمة (7/312) .
ورجح الشيخ ابن عثيمين رحمه الله أنه إذا أقيمت الصلاة وهو في الركعة الأولى من النافلة فإنه يقطعها ، وإذا أقيمت وهو في الركعة الثانية فإنه يتمها خفيفة ولا يقطعها .
قال رحمه الله :
والذي نرى في هذه المسألة : أنك إن كنت في الركعة الثانية فأتمها خفيفة ، وإن كنت في الركعة الأولى فاقطعها. ومستندنا في ذلك قول النبي صلى الله عليه وسلم : (من أدرك ركعة من الصلاة فقد أدرك الصلاة) رواه البخاري (580) ومسلم (607) . وهذا الذي صلى ركعة قبل أن تقام الصلاة يكون أدرك ركعة من الصلاة سالمة من المعارض الذي هو إقامة الصلاة ، فيكون قد أدرك الصلاة بإدراكه الركعة قبل النهي فليتمها خفيفة . . . ثم قال : وهذا هو الذي تجتمع به الأدلة اهـ . "الشرح الممتع" (4/238).
وإذا قطع النافلة فإنه يقطعها من غير تسليم
سئلت اللجنة الدائمة (7/312) إذا أقيمت الصلاة وكان هناك شخص يؤدى ركعتي السنة أو تحية المسجد فهل يقطع صلاته ليصلي الفرض مع الجماعة.؟ وإذا كانت الإجابة بالإيجاب : فهل يسلم التسليمتين عند قطعه للصلاة أم يقطها بدون تسليم ؟
فأجابت :
الصحيح من قولي العلماء أنه يقطع تلك الصلاة، ولا يحتاج الأمر في الخروج منها إلى تسليم وينضم إلى الإمام اهـ .
والله أعلم .
Praise be to Allaah.
Muslim (710) narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “When the iqaamah for prayer is given, there is no prayer except the prescribed prayer.”
This hadeeth indicates that once the iqaamah has been given for prayer, then no one should start to offer a naafil prayer.
Ibn Qudaamah (may Allaah have mercy on him) said: “When the iqaamah for prayer is given, do not be distracted from it by naafil prayer, whether one fears missing the first rak’ah or not. This is the view of Abu Hurayrah, Ibn ‘Umar, ‘Urwah, Ibn Sireen, Sa’eed ibn Jubayr, al-Shaafa’i, Ishaaq and Abu Thawr.” Al-Mughni, 1/272
Some of the scholars also quoted this hadeeth as evidence that the person who is offering a naafil prayer when the iqaamah is given should cut short that prayer.
Al-Haafiz al-‘Iraaqi said: “His words ‘there is no prayer’ may be interpreted as meaning that he should not start a naafil prayer in that case; or it may be interpreted as meaning that he should not be distracted by a naafil prayer, and if he had started it before the iqaamah then he should cut it short so that he can catch up with the opening takbeer [with the imam], or that it is invalid in and of itself even if the worshipper does not cut it short. It may be understood as meaning both of these.”
It was narrated from Shaykh Abu Haamid, one of the Shaafa’is, that it is better to stop the naafil prayer if completing means that he is going to miss the opening takbeer with the imam. (The words of al-‘Iraaqi were quoted by al-Shawkaani in Nayl al-Awtaar, 3/91).
This was also stated in a fatwa issued by the Standing Committee, when they were asked:
Is it permissible to cut short a naafil prayer and join the opening takbeer with the imam, or should one complete the naafil prayer?
They replied:
Yes, if the iqaamah for an obligatory prayer is given, then you should cut short your naafil prayer so that you can join the opening takbeer with the imam, because it was proven that the Prophet (peace and blessings of Allaah be upon him) said: “If the iqaamah for prayer is given, then there is no prayer but the prescribed prayer.”
Fataawa al-Lajnah al-Daa’imah, 7/312
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said that the correct view [?] is that if the iqaamah for prayer is given whilst the person is still in the first rak’ah of a naafil prayer, then he should cut it short; if that happens when he is in the second rak’ah then he should complete it quickly and not cut it short.
He said (may Allaah have mercy on him):
What we think concerning this matter is that if you are in the second rak’ah, then you should complete it quickly, but if you are in the first rak’ah, then you should cut it short. Our evidence for that is the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever catches up with one rak’ah of the prayer has caught up with the prayer” (narrated by al-Bukhaari, 580; Muslim, 607). So the person who has prayed a rak’ah before the iqaamah for prayer is given has caught up with a rak’ah that is free of any impediments, which here means the iqaamah for prayer, so he has caught up with the prayer by doing a rak’ah before the prayer becomes disallowed, so he should complete it quickly… Then he said: This is the view that reconciles all the evidence.
Al-Sharh al-Mumti’, 4/238
If he cuts short the naafil prayer he should do so without saying the tasleem.
The Standing Committee was asked (7/312): If the iqaamah for prayer is given and there is a person who is doing two rak’ahs of Sunnah prayer or “Greeting the Mosque”, should he cut short his prayer so that he can offer the obligatory prayer with the congregation? If the answer is yes, then should he say the tasleem when cutting short his prayer, or should he cut it short without the tasleem?
They replied:
The more correct of the two scholarly views is that he should cut short that prayer, and there is no need to say the tasleem when doing so. Then he should join the imam.
And Allaah knows best.


ودليل ذلك ما رواه الترمذي (422) وأبو داود (1267) عَنْ قَيْسٍ بن عمرو قَالَ : خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأُقِيمَتْ الصَّلاةُ ، فَصَلَّيْتُ مَعَهُ الصُّبْحَ ثُمَّ انْصَرَفَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَوَجَدَنِي أُصَلِّي ، فَقَالَ : مَهْلا يَا قَيْسُ ، أَصَلاتَانِ مَعًا ؟! قُلْتُ : يَا رَسُولَ اللَّهِ ، إِنِّي لَمْ أَكُنْ رَكَعْتُ رَكْعَتَيْ الْفَجْرِ . قَالَ : فَلا إِذَنْ ) . ولفظ أبي داود : ( فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) والحديث صححه الألباني في صحيح الترمذي .
قال الخطابي :
" فِيهِ بَيَان أَنَّ لِمَنْ فَاتَتْهُ الرَّكْعَتَانِ قَبْل الْفَرِيضَة أَنْ يُصَلِّيهِمَا بَعْدهَا قَبْل طُلُوع الشَّمْس " انتهى من "عون المعبود" .
وقال في "تحفة الأحوذي" :
" ( أَصَلاتَانِ مَعًا ؟ ) الاسْتِفْهَامُ لِلإِنْكَارِ . أَيْ أَفَرْضَانِ فِي وَقْتِ فَرْضٍ وَاحِدٍ ؟ إِذْ لا نَفْلَ بَعْدَ صَلاةِ الْفَجْرِ .
( فَلا إِذَنْ )
تَنْبِيهٌ : اِعْلَمْ أَنَّ قَوْلَهُ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : (فَلا إِذَنْ) مَعْنَاهُ : فَلا بَأْسَ عَلَيْك أَنْ تُصَلِّيَهُمَا حِينَئِذٍ , وَيَدُلُّ عَلَيْهِ رِوَايَةُ أَبِي دَاوُدَ بِلَفْظِ : ( فَسَكَتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ) , وَرِوَايَةُ عَطَاءِ بْنِ أَبِي رَبَاحٍ عَنْ رَجُلٍ مِنْ الأَنْصَارِ بِلَفْظِ : ( فَلَمْ يَقُلْ لَهُ شَيْئًا ) . قَالَ الْعِرَاقِيُّ : إِسْنَادُهُ حَسَنٌ , وَرِوَايَةُ اِبْنِ أَبِي شَيْبَةَ بِلَفْظِ : ( فَلَمْ يَأْمُرْهُ وَلَمْ يَنْهَهُ ) , وَرِوَايَةُ اِبْنِ حِبَّانَ بِلَفْظِ : ( فَلَمْ يُنْكِرْ عَلَيْهِ ) , وَالرِّوَايَاتُ بَعْضُهَا يُفَسِّرُ بَعْضًا " انتهى باختصار .
والله أعلم . The evidence for that is the report narrated by al-Tirmidhi (422) and Abu Dawood (1267) from Qays ibn ‘Amr who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) came out when the iqaamah for prayer had been given, and I prayed Fajr with him, then the Prophet (peace and blessings of Allaah be upon him) finished and found me praying. He said, “Take it easy, O Qays. Two prayers together?” I said, “O Messenger of Allaah, I did not pray the two rak’ahs before Fajr.” He said, “No, then.” According to the version narrated by Abu Dawood, the Messenger of Allaah (peace and blessings of Allaah be upon him) remained silent. This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Al-Khattaabi said:
This shows that the one who misses the two rak'ahs before the obligatory prayer may offer them after the prayer, before the sun rises.
End quote from ‘Awn al-Ma’bood.
It says in Tuhfat al-Ahwadhi:
“Two prayers together?” is a question in the sense of denouncing, i.e., two obligatory prayers at the time of one obligatory prayer? Because there is no naafil prayer after Fajr. “No, then.
Note:
It should be noted that the words of the Prophet (peace and blessings of Allaah be upon him), “No, then,” mean: there is nothing wrong with you offering these two rak'ahs at that time. This is indicated by the report of Abu Dawood, where it says, “and the Messenger of Allaah (peace and blessings of Allaah be upon him) remained silent.” And ‘Ata’ ibn Abi Rabaah narrated that a man of the Ansaar said: “He did not say anything to him.” Al-‘Iraaqi said: its isnaad is hasan. And a version narrated by Ibn Abi Shaybah says: “He did not tell him to do that or tell him not to do it.” And a version narrated by Ibn Hibbaan says: “he did not denounce him.” The reports explain one another.
End quote.

فقد ثبت عن النبي صلى الله عليه وسلم أنه قال: " إذا أقيمت الصلاة فلا صلاة إلا المكتوبة" رواه مسلم وأصحاب السنن الأربعة، وقد استدل كثير من العلماء بهذا الحديث على كراهة الإتيان بنافلة حال إقامة الصلاة، قال النووي رحمه الله في المجموع: ( قال الشافعي والأصحاب: إذا أقيمت الصلاة كره لكل من أراد الفريضة افتتاح نافلة، سواء كانت سنة راتبة لتلك الصلاة، أو تحية مسجد، أو غيرهما لعموم هذا الحديث، وسواء فرغ المؤذن من إقامة الصلاة أم كان في أثنائها، وسواء علم أنه يفرغ من النافلة ويدرك إحرام الإمام أم لا، لعموم الحديث، هذا مذهبنا، وبه قال عمر بن الخطاب، وابنه، وأبوهريرة، وسعيد بن جبير وابن سرين، وعروة بن الزبير، وأحمد، وإسحاق، وأبو ثور، وحكى ابن المنذر عن ابن مسعود أنه صلى ركعتي الفجر والإمام في المكتوبة. وقالت طائفة: إذا وجده في الفجر ولم يكن صلى سنتها يخرج إلى خارج المسجد فيصليها، ثم يدخل فيصلي معه الفريضة، وقال مالك مثله إن لم يخف فوات الركعة، فإن خافه صلى مع الإمام. وقال سعيد بن عبد العزيز وأبو حنيفة : إن طمع أن يدرك صلاة الإمام صلاهما في جانب المسجد، وإلا فليحرم معه) المجموع. والحاصل أن النهي قد ثبت عن ابتداء نافلة من حين إقامة الصلاة، ومن العلماء من حمل النهي على الكراهة، ومنهم من حمله على التحريم، ومنهم من قيد النهي بما إذا خيف فوات ركعة والراجح- والله أعلم- هو التحريم مطلقاً وذلك لسببين: الأول: أن الأصل في النهي أن يكون للتحريم فلا يصرف عنه إلا بدليل صارف، ولا صارف هنا.
الثاني: أن "لا صلاة" نكرة مبنية واقعة في سياق نفي، فهي نص في العموم الشامل لمن خاف فوات الركعة، ومن لم يخف فواتها، بل إنها تعم من أقيمت عليه الصلاة وهو في أثناء النافلة فعليه أن يقطع النافلة هو الآخر حصل ركعة أم لا .
أما كيفية قطع النافلة إذا أقيمت الفريضة فتكون بالسلام أو أي مناف آخر، أو بمجرد الانصراف.
والله أعلم.
It is permissible for whoever started performing an optional prayer or a prayer of salutation to the mosque to interrupt his prayer when the Iqaamah (call to perform the obligatory prayer) for the congregational prayer is called. This is indeed legislated as the Prophet said: "If the Iqaamah is called, no prayer should be performed except the obligatory prayer." This applies to starting an optional prayer after the Iqaamah is called.Ibn Hajar said: "The scholars who are of the view that a person should interrupt an optional prayer when the Iqaamah for an obligatory prayer is called, supported their view with the Prophetic narration which reads: "… no prayer should be performed except the obligatory prayer." This applies also to a person who had started performing an optional prayer before the Iqaamah is called.
The evidence which proves this is that Ibn Buhaynah narrated: "The Iqaamah for the Fajr prayer was being called and the Prophet saw a man praying while the person who calls the Athaan was calling the Iqaamah, so he told him: ''Are you performing the Fajr prayer four Rak'ahs?" [Muslim] [This means that it would appear as if the person is praying four Rak'ahs (the two optional combined with the two obligatory)].
Furthermore, Ibn 'Abbaas narrated: "I was performing a prayer and the person who calls the Athaan started calling the Iqaamah so the Prophet pulled me (out of the prayer) and said: ''Are you performing the Fajr prayer four Rak'ahs?" [Ibn Khuzaymah, Ibn Habbaan, Al-Bazaar, Al-Haakim]
Allaah Knows best.

Abu Hurayrah narrated that the Prophet , said: “When the Iqaamah for prayer is said, there is no prayer except the prescribed prayer.” [Muslim and others]
Hanafi scholars view that it is reprehensible to perform Sunnah (supererogatory) prayers when the Iqaamah is being said, except for the two Sunnah Rak‘ahs of Fajr, as long as there is no fear of missing the congregational prayer. The two Sunnah Rak‘ahs of Fajr are excluded from the general ruling because they are the most emphatic of all of the Sunnah prayers and based on the accounts of some Companions in this regard (which are mentioned in your question). Another basis for this ruling is that Abu Haneefah and Abu Yoosuf do not view that those two Rak'ahs can be made up after finishing Fajr prayer nor after sunrise because it is a basic principle, according to them, that Sunnah cannot be made up; as it is only the obligatory prayers that are to be made up. On the contrary, Muhammad ibn Al-Hasan Ash-Shaybaani, one of the closest disciples of Abu Haneefah, said that the two Sunnah Rak‘ahs of Fajr can be made up as stated in Al-‘Inaayah by Hanafi scholar Al-Baabarti.
The majority of scholars view that the Sunnah prayer of Fajr is not to be offered after Iqaamah based on the Hadeeth named above; however, they can be made up. So, if someone misses it, he can make it up after Fajr prayer or after the sunrise to be on the safe side. For more benefit

عن عبد الله بن مالك بن بحينة: (( أن رسول الله مرَّ برجل يصلي، وقد أقيمت صلاة الصبح، فكلمه بشيء لا ندري ما هو، فلما انصرفنا أحطنا نقول: ماذا قال لك رسول الله ؟ قال: قال لي: يوشك أن يصلي أحدكم الصبح أربعاً ))[1].
2- وعن عبد الله بن سرجس قال: (( دخل رجل المسجد ورسول الله في صلاة الغداة، فصلى ركعتين في جانب المسجد، ثم دخل مع رسول الله ، فلم سلم رسول الله قال: (( يا فلان! بأي الصلاتين اعتددت، أبصلاتك وحدك، أم بصلاتك معنا ؟!!))[2]
3- وعن أبي هريرة رضي الله عنه قال: قال رسول الله : (( إذا أقيمت الصلاة فلا صلاة إلا المكتوبة )) رواه مسلم.
- واستدلوا ببعض الآثار ومنها:
1- عن ابن سيرين أنه كان يقول في الرجل إذا دخل المسجد والقوم يصلون الغداة، قال: (( يدخل مع القوم في صلاتهم، ولا يصلي الركعتين، فإنه ما يفوته من المكتوبة أعظم من الركعتين )).(صحيح) [3]، وفي رواية (( أنه كره أن يصليهما عند الإقامة، قال: كيف يصليهما وقد فرضت الصلاة؟ )) (صحيح لغيره)[4] وفي رواية (( ما يفوته من صلاة الإمام أفضل مما يطلب في تينك الركعتين )) (صحيح)[5]
2- وعن إبراهيم النخعي قال: (( لأن أدرك ما فاتني من المكتوبة أحب إلي من أن أصليهما)) أي ركعتي الفجر(حسن)[6]
3- عن عطاء بن أبي رباح قال: (إذا أخطأت أن تركعهما قبل الصبح فاركعهما بعد الصبح) (صحيح)[7]. قلت: ولعطاء قول آخر سبق ذكره وسيأتي.
4- عن طاووس قال: (إذا أقيمت الصلاة ولم تركع ركعتي الفجر صلِّ مع الإمام فإذا فرغ اركعهما بعد الصبح) (صحيح)[8] وعن دَاوُد بن إبْرَاهِيمَ قال: قُلْت لطاووس: (اركع الرَّكْعَتَيْنِ وَالْمُقِيمُ يُقِيم؟)ُ قال: هل تَسْتَطِيعُ ذلك؟!!(صحيح) [9]
5-عن سَعِيدِ بن جُبَيْرٍ: (أَنَّهُ رَأَى رَجُلاً يُصَلِّي عَنْدَ إقَامَةِ الْعَصْرِ قال يَسُرُّك أَنْ يقال صلى بن فُلاَنَةَ سِتًّا، قال: فَذَكَرْت ذلك لِإِبْرَاهِيمَ فقال: كانت تُكْرَهُ الصَّلاَة مع الإقامة) (صحيح)[10]
6-عن مسلم بن عقيل (أنه كان يقول لِلنَّاسِ وَهُمْ يُصَلُّونَ وقد أُقِيمَتْ الصَّلاَةُ وَيْلَكُمْ لاَ صَلاَةَ إذَا أُقِيمَتْ الصَّلاَةُ) (صحيح)[11]
7- عن مَيْمُون بن مهران قال: (إذَا كَبَّرَ الْمُؤَذِّنُ بالإقامة فَلاَ تُصَلِّيَنَّ شيئاً حتى تُصَلِّيَ الْمَكْتُوبَةَ) (صحيح)[12]
8- عن نافع أن ابن عمر رأى رجلاً يصلي والمؤذن يقيم، فقال: (( أتصلي الصبح أربعاً؟
قال معمر: وبلغني عن سعيد بن جبير مثل ذلك))(ضعيف)[13].
9- وعن يحيى بن أبي كثير قال : (( من أتى المسجد وقد أقيمت الصلاة فليؤخر الركعتين قبل الفجر حتى يصليهما الضحى ))(ضعيف)[14]
 

Write a comment
(required) - not published nor available to blogger
(click and type the word shown)