Benefits of the Hadith: (Whoever catches one rak'ah of the Fajr prayer before the sun rises has caught the Fajr prayer...)
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The Shaykh : This hadith contains several benefits. One of them is that the time is caught by catching the rak'ah, based on his saying: This is the stronger opinion: that the time is not caught except by a rak'ah, and that all instances of catching the time are not achieved except by a rak'ah. Thus, catching the Jumu'ah prayer is not achieved except by a rak'ah, catching the congregation is not achieved except by a rak'ah, and catching the time is not achieved except by a rak'ah. All instances of catching the time are not achieved except by a rak'ah. This is the opinion indicated by the Sunnah, as in this hadith. Some scholars (may Allah have mercy on them) held that catching the time is achieved by catching the takbirat al-ihram. So whoever catches from the time the amount of the takbirat al-ihram—whether he catches a rak'ah or catches a rak'ah, yes, whoever catches the takbirat al-ihram before the sun rises in the Fajr, according to their statement, has caught the Fajr. And whoever catches with the imam before the takbirat al-ihram before the taslim has caught the congregation. However, the proponents of this opinion excluded catching the Jumu'ah, meaning the latecomer catching the Jumu'ah. They said: he does not catch it except with a complete rak'ah. This is a contradiction. The correct view is that all instances of catching the time are not achieved except by what? A complete rak'ah, not by bowing. So we say: catching the time is achieved by what? A rak'ah. This leads to several issues. One of them is: if a woman catches the amount of a rak'ah and then becomes pure from menstruation, is the prayer obligatory on her? The answer is: yes. If a woman catches from the time of prayer the amount of a rak'ah, it becomes obligatory on her, based on the saying of the Prophet (peace and blessings be upon him): regarding the 'Asr prayer, regarding the Fajr prayer. If she catches less than that, meaning she menstruated before the sun set by two or three minutes, then there is no prayer on her. And according to the opinion that she catches it with the takbirat al-ihram, the prayer becomes obligatory on her. But the correct view is no. This is one issue. The second issue is the opposite: if a woman menstruates after the time of prayer has entered by the amount of a rak'ah, is the prayer obligatory on her if she becomes pure?
Yes, the prayer becomes obligatory on her if she becomes pure. And according to the second opinion: if she menstruates after the time has entered by the takbirat al-ihram, the prayer becomes obligatory on her. This issue, which I mean catching the time from its beginning, is a matter of scholarly disagreement. Some scholars say: if a woman catches the amount of a rak'ah of the time and then menstruates, the prayer is not obligatory on her, because she has been permitted to delay the prayer until the end of the time. So if she menstruates before the end of the time, there is no prayer on her. This opinion is very strong, because the woman did not neglect the prayer until we obligate her to make it up. And if she did not neglect it and was permitted to delay it, how can we obligate her with something that was not obligatory on her? But making it up is more cautious. Making it up is more cautious. Among the benefits of this hadith is: whoever catches a rak'ah of the 'Asr prayer, the Dhuhr prayer is not obligatory on him. This means, if a woman becomes pure from menstruation before the sun sets by one, two, or three rak'ahs, the 'Asr prayer becomes obligatory on her. Answer, everyone, the 'Asr prayer, and the Dhuhr prayer is not obligatory on her according to the stronger opinion, because the time for the Dhuhr prayer passed while she was not one of those who pray. If it were obligatory for her to make it up, this would have been clear in the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him). But if this is from the opinions of scholars, then the opinions of scholars can be wrong and can be right. For this reason, the stronger opinion is that if a woman becomes pure before the sun sets, only the 'Asr prayer is obligatory on her. And if she becomes pure before the time for the 'Isha' prayer ends, only the 'Isha' prayer is obligatory on her. This is the stronger opinion. There remain benefits, but...
Whoever catches a rak'ah
من أدرك ركعةHe has caught the 'Asr.
فقد أدرك العصرand has caught the Fajr
وقد أدرك الصبحYes, the prayer becomes obligatory on her if she becomes pure. And according to the second opinion: if she menstruates after the time has entered by the takbirat al-ihram, the prayer becomes obligatory on her. This issue, which I mean catching the time from its beginning, is a matter of scholarly disagreement. Some scholars say: if a woman catches the amount of a rak'ah of the time and then menstruates, the prayer is not obligatory on her, because she has been permitted to delay the prayer until the end of the time. So if she menstruates before the end of the time, there is no prayer on her. This opinion is very strong, because the woman did not neglect the prayer until we obligate her to make it up. And if she did not neglect it and was permitted to delay it, how can we obligate her with something that was not obligatory on her? But making it up is more cautious. Making it up is more cautious. Among the benefits of this hadith is: whoever catches a rak'ah of the 'Asr prayer, the Dhuhr prayer is not obligatory on him. This means, if a woman becomes pure from menstruation before the sun sets by one, two, or three rak'ahs, the 'Asr prayer becomes obligatory on her. Answer, everyone, the 'Asr prayer, and the Dhuhr prayer is not obligatory on her according to the stronger opinion, because the time for the Dhuhr prayer passed while she was not one of those who pray. If it were obligatory for her to make it up, this would have been clear in the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him). But if this is from the opinions of scholars, then the opinions of scholars can be wrong and can be right. For this reason, the stronger opinion is that if a woman becomes pure before the sun sets, only the 'Asr prayer is obligatory on her. And if she becomes pure before the time for the 'Isha' prayer ends, only the 'Isha' prayer is obligatory on her. This is the stronger opinion. There remain benefits, but...