Muslim

Hadith Commentary: Benefits and Issues:
From the hadiths mentioned in this chapter, it is established that when the mu’adhdhin begins the iqamah for prayer, after that no prayer can be performed except the one that is to be offered in congregation behind the imam. According to the majority, it is not permissible to begin any voluntary (nafl) or sunnah prayer after the iqamah has started.

As for the prayer that a person was already performing, if he has passed the bowing (ruku‘) of the last rak‘ah, then he should complete it; otherwise, he should leave it. This is because, from the narration of Abdullah bin Malik radi Allahu anhu, it is understood that a person was performing the sunnah of Fajr, and then the iqamah was given. When the Prophet sallallahu alayhi wa sallam saw him praying, he said, “Will you pray four rak‘ahs of Fajr?” It appears that after the iqamah, he still had both rak‘ahs left to pray. However, according to the Hanafis, since great emphasis has been placed on the sunnah of Fajr, if a person can join the imam in the second rak‘ah, then he may perform the sunnah of Fajr after the iqamah. But in the narration of Abdullah bin Sarjis radi Allahu anhu, there is explicit prohibition of performing the sunnah of Fajr in the mosque after the iqamah. For this reason, Allamah Sa‘idi writes:

Apparently, this hadith supports Imam Shafi‘i rahimahullah, because the Prophet sallallahu alayhi wa sallam himself emphasized the sunnah of Fajr, yet he himself expressed displeasure at performing the sunnah after the iqamah of Fajr.

Therefore, following the hadith requires that one should not begin the sunnah prayer at the time of the iqamah for Fajr (because the one by whose command the sunnah is performed is himself prohibiting it). And if the sunnah prayer has already been started, then it should be completed as quickly as possible and one should join the congregation. Allamah Dashtani writes that Umar radi Allahu anhu used to strike the person who performed the sunnah at the time of the iqamah for Fajr, because the Prophet sallallahu alayhi wa sallam prohibited this.

(Sahih Muslim, vol. 2, p. 421)

He further writes:

This extremely incorrect practice is prevalent that when the congregation for Fajr is standing in the mosque, people begin to perform the sunnah prayers standing adjacent to the rows of the congregation. One problem with this is that the imam is reciting the Qur’an aloud, listening to which is obligatory, and the person engaged in the sunnah is neglecting this obligation. The second problem is that the person engaged in the sunnah is, outwardly, turning away from the obligatory prayer and the congregation. The third problem is that this action necessarily entails opposition to the hadiths of this chapter.

(vol. 2, p. 421)

869. Commentary: The purpose of this hadith is also the same: that during the Fajr prayer, the Sunnah (supererogatory) prayers cannot be performed. However, according to the Hanafis, they can be performed outside the mosque. This was the position of the earlier scholars; those who came later permitted performing them inside the mosque, standing in a row behind the main congregation, even though in the narration of Sahih Muslim it is explicitly stated that the mentioned person prayed on one side of the mosque. See: [صحیح مسلم ، صلاة المسافرین ، حدیث : 712]
Then the Prophet sallallahu alayhi wa sallam stopped him. In the presence of such explicit narrations, permitting the performance of Sunnah prayers inside the mosque while the congregation is present is a great audacity. It is narrated from Imam Shafi‘i rahimahullah that he did not permit performing Sunnah prayers even outside the mosque after the iqamah had been called. The apparent wording supports this as well. And Allah knows best.

1265. Commentary:
If the congregational prayer is being held, it is not permissible for anyone to perform Sunnah or Nafl (voluntary) prayers, even if he is certain that after completing the Sunnah he will catch the first rak‘ah. The same ruling applies to the Sunnahs of Fajr. During the congregational prayer, it is not permissible to perform the Sunnahs of Fajr in the outer courtyard or in any corner, as is commonly practiced in many mosques.

Benefits and Issues:
(1)
This statement can also mean: Which prayer have you made your objective?
That is, was your intention the prayer you performed alone,
or the one for which the congregation was being established?
Since, when leaving the house, the primary objective is to perform the obligatory (fard) prayer,
it is not correct to give preference to the other (i.e., the non-obligatory prayer).
The sunnah prayers can also be performed at home;
coming to the mosque is not primarily for them.

(2)
It is clearly established from this hadith that when the congregation is standing, it is not correct to perform the sunnah prayers of Fajr; rather, it is necessary to join the congregation.