The Book of the Prayer of the Traveler and Its Shortening-03a

The reciter: Abu al-Kamil al-Juhdri narrated to us, saying: Hammad, meaning ibn Zayd, narrated to us. And Hammad ibn 'Umar al-Bukrawi narrated to me, saying: 'Abd al-Wahid, meaning ibn Ziyad, narrated to us. And Ibn Numayr narrated to us, saying: Abu Mu'awiyah narrated to us. All of them narrated from 'Asim. And Zuhayr ibn Harb narrated to me, and the wording is his, saying: Marwan ibn Mu'awiyah al-Fazari narrated to us from 'Asim al-Ahwal from 'Abdullah ibn Sarjis, who said: .

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful
These hadiths are all regarding the ruling on voluntary prayer after the iqamah for the prayer. All of them indicate the prohibition, meaning the prohibition of voluntary prayer after the iqamah has been called. The basis for a prohibition is that it is forbidden. When a prohibition falls upon an act of worship or a transaction, it indicates its invalidity. It is not possible to validate an act of worship or a transaction while the Shari'ah prohibits it, because if we were to say it is valid, that would be a contradiction of Allah and His Messenger. For this reason, we have among the established principles: "When a prohibition returns to the essence of the act of worship or the transaction, it necessitates invalidity". Then, is the meaning that one should not start the prayer, or that one should not continue and start it? The scholars have two opinions on this. The first opinion is that the prohibition is specific to the one who starts the prayer after the iqamah, whether he entered while the imam was praying and then prayed alone, as in the hadith of 'Abdullah ibn Sarjis, or he was in the mosque and when the iqamah was called, he began the voluntary prayer. Some scholars said that it includes both continuing and starting, and that when the iqamah for the obligatory prayer is called, a person must cut off his voluntary prayer and join the imam. The issue is debatable, but in the hadiths that Muslim (may Allah have mercy on him) cited, there is an indication that there is no difference between starting the prayer and...?
The student: Continuing.

The Shaykh : Continuing in it. However, it can be said that if the iqamah is called and you are in the second rak'ah of the voluntary prayer, complete it, but if you are in the first, cut it off. This is supported by the saying of the Prophet (peace and blessings be upon him and his family): . So this man who caught a complete rak'ah of the voluntary prayer is considered to have caught it, meaning he prayed it at a time when the prohibition had not yet occurred, so he completes it. As for the one who said that it is permissible to pray the sunnah of Fajr even after the iqamah, his saying is not correct, because "There is no prayer except the obligatory one" is a general statement, is it not? What is the path of the generality in this prohibition?

The questioner : ... .

The Shaykh : Yes, what is the path? Because generality has forms?

The questioner : ... .

The Shaykh : Ah, the negation of the indefinite, the negation of the indefinite. And this is a negation that occurred with the negation particle "la" which negates the genus, and it is the most general form of negation. So it is said to the one who excludes the sunnah of Fajr from this generality: "Bring the evidence." He said: The evidence is that the Prophet (peace and blessings be upon him) said: . And that he did not leave them, meaning the two rak'ahs of Fajr, whether resident or traveling. And it is narrated from him that he said: . It is said: These hadiths do not prevent a person from praying the rawatib of Fajr after the Fajr prayer. And we do not say that when the iqamah is called, the first rawatib before the prayer is dropped. Rather, we say: when the iqamah is called, there is no prayer, but it is made up after the prayer, and there is no contradiction. And this is the definitive opinion. Yes.