A question concerning the discrepancy between the intention of the follower and the intention of the imam?

The Shaykh: Yes.

The questioner: The narration of Ahmad: ... So now, for example, can it be inferred from the narration of Ahmad, despite its weakness, that a person, for example, missed the Maghrib prayer
, and came and found the people praying 'Isha', so he joins them in 'Isha, and then afterwards prays Maghrib; ?

The Shaykh: No, the intended meaning of the hadith in the authentic narration in Muslim and others is: ; that is: the hadith prohibits voluntary prayer during the performance of the obligatory prayer, so it does not prohibit praying an obligatory prayer behind an obligatory prayer due to a difference in intention; because the difference in the intention of the follower from the intention of the imam is established as not harming him, so ... from the hadiths, for example, the well-known hadith of Mu'adh, and some of the methods of the prayer of fear that the Messenger - peace be upon him - would pray with the first group two rak'ahs, and with the other group two other rak'ahs, so the two other rak'ahs would be not obligatory for him, but obligatory for the others, so from such hadiths and hadiths, for example, regarding the unjust rulers: , the other narration: .
The important thing is that there is nothing in the Sunnah that indicates harm in the difference of the intention of the follower from the intention of the imam, so it is permissible for the follower to follow with an intention that differs from the imam's intention = -- and upon you be peace and the mercy of Allah -- = Add to that that there is nothing that prevents that, and the original ruling - as al-Shawkani and others say in such a case - is permissibility or the presumption of original permissibility, so whoever claims otherwise must bring evidence, and as long as the narration: is anomalous, indeed denounced and not authentic; then there remains with us nothing that can be ... in the matter, this is what I have.

The questioner: Is there no preference, meaning?

The Shaykh : Yes?

The questioner: I mean there is no preference, meaning it is one of two things; either he prays Maghrib until 'Isha until ... or he matches the imam in his prayer of 'Isha, prays 'Isha behind him, and then afterwards means prays Maghrib after?

The Shaykh: This reverses the order!

The questioner: Because the prayer is better ... .

The Shaykh: How did he miss it?

The questioner: I mean the Maghrib prayer.

The Shaykh: The missing is either due to an excuse, in which case it is not correct to say: he missed it, or it is not due to an excuse, in which case he actually missed it, and he has no way to make it up, in the second case he prays immediately the obligatory prayer of the time, which is 'Isha, and that one was missed.
Or it is in the first form, which is that he was excused, so it was not missed, and the hadith in the authentic collection is known to you: , so he must pray it when he remembers it, when he remembers it the 'Isha prayer has been established, so he must then intend the missed prayer, as it is termed, and it is not legally missed, rather he prays it in its time; due to his saying - peace be upon him - : , and on this basis he has no choice in the matter, he must perform the two prayers in the basic order, Maghrib then 'Isha.

The questioner: ... this means that he does not pray it at all.

The Shaykh: He does not pray it at all; because he prays the prayer in a time other than its time, and whoever prays the prayer in a time other than its time is like the one who prays it before its time, whoever prays the prayer before its time, if it were permissible, would be more deserving than the one who prays it after its time; because the one who prays it before its time hastens to good, so the one, for example, who prays 'Isha, then says: I am afraid I will not wake up for the Fajr prayer, so I pray it in advance, but this prayer is undoubtedly invalid; because he prayed it, in the general expression we are discussing, in a time other than its time, but this "other" if the expression is correct is divided into two parts, before the time or after the time, and there is no difference between these two parts at all in the commonality that each of them prayed a prayer in a time other than its time, and Allah - Mighty and Majestic - says: .
Then the hadith mentioned earlier = -- give us some water, but not cold, it should be moderate -- = he explicitly says: , and this phrase is very important in the matter of what they call making up, if we imagine a person who did not wake up for the Fajr prayer until after the sun rose, so he must immediately perform the ablution or the major or minor purification, and after the sun it is still, what? in the time of dislike before it rises, so the hadith says: ; that is - frankly: he must pray it even if it has risen between the horns of the devil; because this has a special ruling; where he said - peace be upon him - : , bring a synonym for "when" which is "time", so let him pray it when he remembers it, so he remembered it in the time of dislike, in the time of prohibition, this time of prohibition for others is the time of obligation for him; therefore the person whose prayer is missed, if he is excused, its time is when he remembers it, this is what we said: he woke up in the Fajr prayer after the sun rose, the prayer is obligatory on him in this prohibited time, likewise the one for whom the 'Isha prayer has been established, it is obligatory on him in this prohibited time; because if you started the voluntary prayer, it is forbidden for you and the obligatory prayer has been established, but this one here has evidence for him that it is not permissible to delay it except by the amount of time needed to prepare for it.

The questioner: But ... that the Messenger of Allah - peace and blessings be upon him - ... delayed ... so he did not pray in ... obligatory ... .

The Shaykh: The answer is in what you narrated, and thereby you have spared me the refutation.

The questioner: Rather he intended there was ... so why do we not make ... .

The Shaykh: The answer is in what you narrated.

The questioner: ... why do we not make - also - a preventer?

The Shaykh: No, it is not a preventer; because that is a general preventer, and the general is subject to specification, whereas here the preventer is specific, .

The questioner: ... prayed 'Isha ... 'Isha remembered that he did not pray Maghrib?

The Shaykh : His prayer is invalid.

The questioner: The 'Isha prayer is invalid.