His second question states: A man came to the prayer and found that the worshippers had finished the prayer in any obligatory prayer, so he established the prayer and prayed the first two rak'ahs.
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The questioner : His second question states: I am a man, he says. A man came to the prayer and found that the worshippers had finished the prayer in any obligatory prayer, so he established the prayer and prayed the first two rak'ahs of the prayer. Then another man entered while he was standing praying the third rak'ah. Should he pray with him, or should he establish the prayer and pray alone?
The Shaykh : This issue, like the previous one, is a matter in which the scholars have differed. Some of them hold that it is not permissible for the second person to join the first, because the first did not intend to lead the prayer from the beginning of the prayer.
And some of them hold that it is permissible for the second person to join the first, even if he did not intend to lead the prayer from the beginning. This is the stronger position, and its evidence is what happened to the Prophet (peace and blessings be upon him) when he stood to pray alone at night. Ibn 'Abbas (may Allah be pleased with him) stood up to him and prayed with him, and the Messenger of Allah (peace and blessings be upon him) did not stop him nor prevent him from doing so.
And the rule is that what is established in voluntary prayer is established in obligatory prayer, unless there is evidence to the contrary.
The questioner : Yes.
The Shaykh : And what indicates the establishment of this rule, which is that what is established in voluntary prayer is established in obligatory prayer unless there is evidence to the contrary, is that when the Companions (may Allah be pleased with them) reported the prayer of the Prophet (peace and blessings be upon him) on his mount during travel, they said:Sunan an-Nasa'i 490Sahih (Darussalam) When they made this exception, it indicated that what is established in voluntary prayer is established in obligatory prayer; otherwise, there would have been no reason to make an exception for obligatory prayer in this context.
And based on this, it is permissible if you enter and find a person praying the obligatory prayer alone; you may pray with him. Then, when he concludes the prayer, you make up whatever you missed, if you missed anything.
The questioner : Yes.
The Shaykh : Yes.
The questioner : The third and final question is in the letter of Muhammad 'Abd al-Hayy al-Hawadi.
The Shaykh : This issue, like the previous one, is a matter in which the scholars have differed. Some of them hold that it is not permissible for the second person to join the first, because the first did not intend to lead the prayer from the beginning of the prayer.
And some of them hold that it is permissible for the second person to join the first, even if he did not intend to lead the prayer from the beginning. This is the stronger position, and its evidence is what happened to the Prophet (peace and blessings be upon him) when he stood to pray alone at night. Ibn 'Abbas (may Allah be pleased with him) stood up to him and prayed with him, and the Messenger of Allah (peace and blessings be upon him) did not stop him nor prevent him from doing so.
And the rule is that what is established in voluntary prayer is established in obligatory prayer, unless there is evidence to the contrary.
The questioner : Yes.
The Shaykh : And what indicates the establishment of this rule, which is that what is established in voluntary prayer is established in obligatory prayer unless there is evidence to the contrary, is that when the Companions (may Allah be pleased with them) reported the prayer of the Prophet (peace and blessings be upon him) on his mount during travel, they said:
but he would not offer the prescribed prayers on it
غير أنه لا يصلي عليها الفريضة أو المكتوبةAnd based on this, it is permissible if you enter and find a person praying the obligatory prayer alone; you may pray with him. Then, when he concludes the prayer, you make up whatever you missed, if you missed anything.
The questioner : Yes.
The Shaykh : Yes.
The questioner : The third and final question is in the letter of Muhammad 'Abd al-Hayy al-Hawadi.