Written by: Ghulam Mustafa Zaheer Amanpuri
When the Iqamah for the obligatory prayer is announced, it is not permissible to perform any Sunnah or Nafl prayers besides the obligatory one, whether done while standing in the row or behind it, whether one speaks after performing them or not. This is as evidenced by the following:
Evidence 1:
It is narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
"When the Iqamah for the obligatory prayer is announced, there is no prayer except the obligatory one."
(Musnad Ahmad: 2/331, Sahih Muslim: 1/247, Hadith: 710)
This Hadith has been narrated both as Marfu' (attributed to the Prophet) and Mawquf (attributed to the Companion), indicating that the statement is both from the exalted words of the Prophet (peace be upon him) and the ruling of Sayyiduna Abu Hurairah (may Allah be pleased with him). The principle is that a Mawquf narration strengthens the Marfu' Hadith. This Marfu' Hadith explicitly proves that it is prohibited to perform any prayer, whether the Sunnah of Fajr or any other prayer, after the Iqamah for the obligatory prayer has been given.
Imam Tirmidhi (may Allah have mercy on him) writes after mentioning this Hadith:
“Some of the people of knowledge from among the Companions of the Prophet (peace be upon him) and others act upon this Hadith, that once the Iqamah is announced, a person should not perform any prayer except the obligatory one. This is also the opinion of Sufyan al-Thawri, Abdullah ibn al-Mubarak, Imam Shafi'i, Imam Ahmad, and Ishaq ibn Rahwayh.”
(Sunan al-Tirmidhi, under Hadith: 421)
Imam Ibn Khuzaymah (may Allah have mercy on him) has established a chapter on this Hadith:
“Chapter: The Prohibition of Performing the Two Rak'ahs of Fajr after the Iqamah, contrary to the opinion of those who say they can be performed while the Imam is leading the obligatory prayer.”
(Sahih Ibn Khuzaymah: 2/169, Hadith: 1123)
Imam Ibn Hibban (may Allah have mercy on him) titled a chapter:
“Chapter: Clarifying that the ruling on the Fajr prayer and other prayers is the same in this prohibition.”
(Sahih Ibn Hibban, under Hadith: 2193)
Hafiz Ibn Abdul Barr (may Allah have mercy on him) writes after mentioning this Hadith:
"In the event of a dispute, the argument rests on the Sunnah. Whoever adheres to it succeeds, and whoever acts upon it is saved."
(Al-Tamhid by Ibn Abdul Barr: 22/69)
Hafiz Khattabi (may Allah have mercy on him) says:
"This Hadith indicates that it is prohibited to perform the two Rak'ahs of Fajr or any other prayer except the obligatory one after the Iqamah has been announced."
(Ma'alim al-Sunan by Khattabi: 1/274)
Hafiz Ibn al-Jawzi (may Allah have mercy on him) states:
"This is because the time has come for the obligatory prayer, and one should not occupy themselves with something lesser when the greater (obligatory) prayer is present. Abu Hanifa said: If a person is outside the mosque and does not fear missing the Ruku' of the second Rak'ah of Fajr, he should perform two Rak'ahs and then join the congregation. However, this Hadith refutes that."
(Kashf al-Mushkil min Hadith al-Sahihayn by Ibn al-Jawzi: 1/1022)
Hafiz Nawawi (may Allah have mercy on him) writes under this Hadith:
"This Hadith explicitly prohibits starting any Nafl prayer after the Iqamah is announced, whether it is from the regular Sunnah prayers, such as the Sunnah of Fajr, Dhuhr, and Asr, or any other Nafl prayer. This is the opinion of Imam Shafi'i and the majority of scholars."
(Sharh Sahih Muslim by Nawawi: 1/247)
Hafiz Ibn al-Qayyim (may Allah have mercy on him) states:
"The clear and explicit Sunnah has refuted the permissibility of performing Nafl prayers after the Iqamah for the obligatory prayer has been announced, as mentioned in Sahih Muslim."
(I'lam al-Muwaqqi'in by Ibn al-Qayyim: 2/375)
Hafiz Ibn Hajar (may Allah have mercy on him) says:
"This Hadith prohibits starting any Nafl prayer after the Iqamah for the obligatory prayer has been announced, whether it is from the regular Sunnah prayers or not."
(Fath al-Bari: 3/368)
Muhaddith Muhammad Abdul Rahman Mubarakpuri (may Allah have mercy on him) states:
"This Hadith indicates that it is not permissible to start any Nafl prayer when the Iqamah for the obligatory prayer has been announced. There is no difference between the two Rak'ahs of Fajr and other Nafl prayers in this regard."
(Tuhfat al-Ahwazi: 1/323)
Benefit:
It is narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
"When the Iqamah for the prayer is announced, there is no prayer except the one for which the Iqamah has been given."
(Al-Mu'jam al-Awsat by al-Tabarani: 8654, Sharh Ma'ani al-Athar: 1/371, and its chain is Hasan)
Evidence 2:
It is narrated by Sayyiduna Abdullah bin Malik bin Buhayna (may Allah be pleased with him):
"The Messenger of Allah (peace be upon him) saw a man performing two Rak'ahs while the Iqamah for the prayer was being called. When the Messenger of Allah (peace be upon him) completed the prayer, the people surrounded the man. The Messenger of Allah (peace be upon him) said to him:
'Are you praying Fajr as four Rak'ahs?'"
(Sahih Bukhari: 1/91, Hadith: 663, Sahih Muslim: 1/247, Hadith: 711)
In the narration of Sahih Muslim, it is mentioned:
"The Iqamah for the Fajr prayer was called, and the Messenger of Allah (peace be upon him) saw a man praying while the Mu'adhin was calling the Iqamah. The Messenger of Allah (peace be upon him) said: 'Are you praying Fajr as four Rak'ahs?'"
Hafiz Ibn Abdul Barr (may Allah have mercy on him) says:
"The statement of the Prophet (peace be upon him): 'Two prayers together?' and his statement to this man: 'Which one of them is your prayer?' and his statement in the Hadith of Ibn Buhayna: 'Are you praying Fajr as four Rak'ahs?' all of these indicate the disapproval of this action by the Prophet (peace be upon him). Therefore, it is not permissible for anyone to perform the two Rak'ahs of Fajr or any other Nafl prayer in the mosque if the obligatory prayer has already started."
(Al-Tamhid by Ibn Abdul Barr: 22/68)
The renowned jurist Abu al-Abbas al-Qurtubi (may Allah have mercy on him) says:
"The statement of the Prophet (peace be upon him): 'Are you praying Fajr as four Rak'ahs?' indicates the disapproval of this man’s action, and this disapproval serves as evidence against those who consider it permissible to perform the two Rak'ahs of Fajr while the Imam is leading the prayer."
(Al-Fahm lima Ashkal min Talkhis Kitab Muslim: Bab 'Idha Aqimat al-Salat fa la Salat...')
Hafiz Nawawi (may Allah have mercy on him) explains the words 'Are you praying Fajr as four Rak'ahs?' as follows:
"The Prophet's (peace be upon him) question: 'Are you praying Fajr as four Rak'ahs?' is a rhetorical question of disapproval, meaning that only the obligatory prayer can be performed after the Iqamah for Fajr. If a person performs two Rak'ahs of Nafl after the Iqamah and then prays the obligatory prayer with the congregation, it is as if he has performed four Rak'ahs for Fajr, because he has performed four Rak'ahs after the Iqamah."
(Sharh Sahih Muslim by Nawawi: 1/247)
Allama Aini Hanafi (may Allah have mercy on him) writes:
"The statement of the Prophet (peace be upon him): 'Are you praying Fajr as four Rak'ahs?' indicates the disapproval of this man’s action who was performing two Rak'ahs after the Iqamah for Fajr was called. It means that after the Iqamah, if he performs two Rak'ahs of Sunnah and then prays the two Rak'ahs of Fajr with the Imam, it is as if he has performed four Rak'ahs for Fajr. This shows that after the Iqamah, no prayer can be performed except the obligatory prayer."
(Umdat al-Qari: 5/181)
Evidence 3:
Sayyiduna Abdullah bin Sarjis (may Allah be pleased with him) narrates:
"A man entered the mosque while the Messenger of Allah (peace be upon him) was performing the Fajr prayer. He performed two Rak'ahs in the corner of the mosque and then joined the prayer with the Messenger of Allah (peace be upon him). When the Messenger of Allah (peace be upon him) finished the prayer, he asked him:
'Which of the two prayers did you count as your prayer? The one you performed alone or the one you performed with us?'"
(Sahih Muslim: 1/247, Hadith: 712)
Hafiz Khattabi (may Allah have mercy on him) comments:
"This Hadith indicates that if a person finds the Imam leading the obligatory prayer, he should not occupy himself with the two Rak'ahs of Fajr. Instead, he should leave them and make them up after the prayer."
(Ma'alim al-Sunan by Khattabi: 1/274)
Hafiz Nawawi (may Allah have mercy on him) explains this Hadith:
"This Hadith indicates that no Nafl prayer should be performed after the Iqamah, even if the person is able to join the prayer with the Imam. This Hadith also refutes the opinion of those who say that if a person is sure that he can join the first or second Rak'ah with the Imam, he may perform the Nafl prayer."
(Sharh Sahih Muslim by Nawawi: 1/247)
This Hadith also clearly indicates that performing the Sunnah of Fajr after the Iqamah is not permissible; otherwise, the Prophet (peace be upon him) would not have disapproved of it.
Evidence 4:
It is narrated by Sayyiduna Abdullah bin Umar (may Allah be pleased with them):
"The Prophet (peace be upon him) saw a man performing the two Rak'ahs of Fajr after the Iqamah for Fajr was announced. The Prophet (peace be upon him) said: 'Are you praying Fajr as four Rak'ahs?'"
(Musnad al-Bazzar: 3260, and its chain is Sahih)
Evidence 5:
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) narrates:
"I was performing the prayer when the Mu'adhin began the Iqamah. The Prophet (peace be upon him) pulled me and said: 'Are you praying Fajr as four Rak'ahs?'"
(Musnad al-Tayalisi: 2736, Al-Sunan al-Kubra by al-Bayhaqi: 2/482, and its chain is Hasan)
Imam Ibn Khuzaymah (1124) and Imam Ibn Hibban (2469) have declared this Hadith authentic. The narrator, Saleh bin Rustam Abu Amer al-Khazzar, is considered trustworthy and has been regarded as a reliable narrator by the majority of scholars.
Evidence 6:
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) narrates:
"The Iqamah for the Fajr prayer was announced, and a man stood up to perform two Rak'ahs (of Nafl). The Prophet (peace be upon him) pulled him by his garment and said: 'Are you praying Fajr as four Rak'ahs?'"
(Musnad Ahmad: 1/238, and its chain is Hasan)
Evidence 7:
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates:
"The Iqamah for the prayer was announced, and the Prophet (peace be upon him) saw some people performing (Nafl) prayer. The Prophet (peace be upon him) said:
'Are you performing two (obligatory) prayers?'"
(Al-Tarikh al-Saghir by al-Bukhari: 2300, and its chain is Hasan)
Regarding these evidences, Allama Ibn Hazm (may Allah have mercy on him) states:
"These are explicit texts transmitted through continuous chains, and it is not permissible for anyone to act contrary to them."
(Al-Muhalla by Ibn Hazm: 3/108, Issue: 308)
The Madhhab of Some People:
Now, let's look at the Madhhab of some people who go against these blessed Hadiths:
"If a person fears missing one Rak'ah of the Fajr prayer in congregation and catching only one Rak'ah, he should perform two Rak'ahs near the door of the mosque and then join the congregation. If he fears missing both Rak'ahs, he should join the congregation without performing the two Rak'ahs of Fajr and not make them up later."
(Kitab al-Asl by Muhammad bin al-Hasan al-Shaybani: 1/166, Al-Awsat by Ibn al-Mundhir: 5/233)
These people have made false interpretations of the aforementioned Hadiths, such as:
(a) Regarding the Hadith narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him), Imam Tahawi Hanafi (238-321 AH) writes:
"It is possible that the prohibition mentioned in this Hadith refers to performing any other prayer in the same place where the obligatory prayer is being performed, as the person performing the prayer might combine it with a Nafl prayer. Therefore, the prohibition was due to this reason, not because the person was praying in another part of the mosque and then joined the rows and participated in the obligatory prayer."
(Sharh Ma'ani al-Athar by Tahawi: 1/371)
(Commentary):
This interpretation is false. None of the Imams among the Muhaddithin have endorsed this view, and it contradicts the unanimous understanding of the Ummah. Imam Ibn Abi al-Izz al-Hanafi (731-792 AH) rightly said:
"Whoever thinks that he can understand the rulings from the Quran and Sunnah without knowing what the Imams and their likes have said is mistaken."
(Al-Ittiba by Ibn Abi al-Izz al-Hanafi: p. 43)
All the Hadiths on this issue refute this interpretation.
(b) Additionally, Imam Tahawi Hanafi writes about the Hadith of Sayyiduna Abdullah bin Buhayna and Ibn Sarjis (may Allah be pleased with them):
"It is possible that the phrase 'he was behind the people' means that he was behind the rows without any separation between him and the people, making him appear as if he was among them. This is also included in the meaning of the Hadith of Ibn Buhayna, and it is disliked according to us. It is obligatory for the person to perform the two Rak'ahs at the back of the mosque and then walk to the front of the mosque. As for performing them while mingling with those performing the obligatory prayer, it is not correct."
(Sharh Ma'ani al-Athar by Tahawi: 1/371)
(Commentary):
This is an extremely far-fetched interpretation that goes against the consensus understanding of the Imams among the Muhaddithin. The previous Hadiths clearly refute this interpretation, as Allama Abdul Hayy Lakhnawi Hanafi writes:
"Imam Tahawi Hanafi interpreted these Hadiths to mean that those performing the Nafl prayer did so in the rows of the congregation without any separation between them and the people performing the obligatory prayer. Therefore, the Prophet (peace be upon him) forbade them from doing so. However, this meaning was derived without any reliable evidence, and the context of some narrations contradicts this interpretation."
(Al-Ta'liq al-Majid: p. 86)
Allama Ibn Hazm (may Allah have mercy on him) says regarding this matter:
"If the Hadith of Abu Hurairah did not exist at all, the Hadiths of Ibn Sarjis, Ibn Buhayna, and Ibn Abbas would have been sufficient for the person who is sincere to himself and does not follow his desires in blindly following those who do not benefit him before Allah in any way and does not support falsehood with whatever means of feeble argument he can."
(Al-Muhalla by Ibn Hazm: 3/109, Issue: 308)
(Warning):
It is narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
"When the Iqamah is announced, there is no prayer except the obligatory one, except for the two Rak'ahs of Fajr."
(Al-Sunan al-Kubra by al-Bayhaqi: 2/483)
(Commentary):
This narration is severely weak because:
"Most scholars have declared him weak."
(Majma' al-Zawa'id: 8/32)
He further states:
"The majority have declared him weak."
(Majma' al-Zawa'id: 8/121)
Hafiz Ibn Hajar (may Allah have mercy on him) states:
"He is weak and used to accept suggestions."
(Taqrib al-Tahdhib by Ibn Hajar: 1139)
Hafiz Dhahabi (may Allah have mercy on him) has declared him "abandoned" (Matruk).
(Talkhis al-Mustadrak: 3/179)
(Taqrib al-Tahdhib: 3140)
"This addition has no basis."
(Al-Sunan al-Kubra by al-Bayhaqi: 2/483)
Hafiz Ibn al-Qayyim (may Allah have mercy on him) has also declared it baseless.
(I'lam al-Muwaqqi'in: 2/375)
Comments on the Mawquf Evidence of Some People
Presented here is an analysis of the narrations from some Companions (رضي الله عنهم) regarding performing the Sunnah of Fajr during the congregational prayer:
1. Sayyiduna Abdullah bin Umar (رضي الله عنهما):
"We used to come to Sayyiduna Umar bin al-Khattab (رضي الله عنه) while he was in prayer. If we had not performed the Sunnah of Fajr, we would pray it at the back of the mosque and then join the congregation."
(Sharh Ma’ani al-Athar by al-Tahawi: 1/375, and its chain is authentic)
Nafi’ (رحمه الله) narrates about Sayyiduna Abdullah bin Umar (رضي الله عنهما):
"I woke him up, and the congregation had already started. He stood up and performed the Sunnah of Fajr."
(Sharh Ma’ani al-Athar by al-Tahawi: 1/375, and its chain is authentic)
Similarly, Nafi' narrates:"Sayyiduna Abdullah bin Umar (رضي الله عنهما) left his house, and the Fajr prayer had already started. He performed the Sunnah of Fajr before entering the mosque and then joined the congregation."
(Sharh Ma’ani al-Athar by al-Tahawi: 1/375, and its chain is authentic)
Performing the Sunnah of Fajr during the congregation in the mosque is not established from Sayyiduna Abdullah bin Umar (رضي الله عنهما). In fact, he disapproved of it, as indicated in the narration:"He saw a man performing two Rak'ahs while the Mu’adhin was calling the Iqamah, so he threw pebbles at him and said: 'Are you performing Fajr as four Rak'ahs?'"
(Al-Sunan al-Kubra by al-Bayhaqi: 2/483, and its chain is authentic)
Evidence 8:
The narrator of the Hadith, Sayyiduna Abu Hurairah (رضي الله عنه) says:"When the Iqamah for the obligatory prayer is announced, there is no prayer except the obligatory one."
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
Evidence 9:
The student of Sayyiduna Abu Hurairah (رضي الله عنه), Imam Ata bin Abi Rabah (رحمه الله), says:"When you are in the mosque and the prayer is about to begin, do not pray (any Nafl prayer)."
(Musannaf Ibn Abi Shaybah: 2/77, and its chain is authentic)
Evidence 10:
The student of Sayyiduna Umar bin al-Khattab (رضي الله عنه), Imam Maymun bin Mihran (رحمه الله), says:"When the Mu’adhin calls the Iqamah, do not pray anything until you perform the obligatory prayer."
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
Evidence 11:
The student of Sayyiduna Ibn Abbas (رضي الله عنهما), Imam Sa'id bin Jubayr (رحمه الله), says:"If one is at home, he may perform the two Rak'ahs; but if he is in the mosque, he should not perform them."
(Musannaf Ibn Abi Shaybah: 2/251, and its chain is authentic)
Moreover, he saw a man praying while the Iqamah for the Asr prayer was being called. He said:
"Do you like it to be said that the son of so-and-so performed six Rak'ahs (for Asr)?"
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
Evidence 12:
Imam Ibrahim al-Nakha'i (رحمه الله) says:"When the Mu’adhin begins the Iqamah, the people of the best generations (Khair al-Quroon) disliked performing any Nafl prayer."
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
These twelve pieces of evidence suggest that performing Sunnah prayers during the congregational obligatory prayer is not permissible. The Companions and Tabi'in who used to perform Sunnah prayers during the congregational prayer may not have been aware of this prohibition. There is no exception for the Sunnah of Fajr in this regard.
Imam Ibrahim al-Nakha'i (رحمه الله) says:"If I can catch the missed obligatory prayer, that is more beloved to me than performing the two Rak'ahs of Sunnah."
(Musannaf Ibn Abi Shaybah: 2/252, and its chain is authentic)
Imam Muhammad bin Sirin (رحمه الله), a Tabi’i, says:"The reward for what one misses from the Imam's prayer is greater than what he seeks from those two Rak'ahs."
(Musannaf Ibn Abi Shaybah: 2/151, and its chain is authentic)
Note:
If someone is performing the Sunnah prayers and the Iqamah is called during this, it is preferable for him to break the Sunnah and join the congregation. This is the opinion of Imam Sa'id bin Jubayr (رحمه الله) (Musannaf Ibn Abi Shaybah: 2/78, and its chain is authentic), Imam Maymun bin Mihran (رحمه الله) (Musannaf Ibn Abi Shaybah: 2/78, and its chain is authentic), and Qais bin Abi Hazim (رحمه الله) (Musannaf Ibn Abi Shaybah: 2/78, and its chain is authentic).
When to Perform the Missed Sunnah of Fajr After the Congregational Prayer?
1. When someone comes to the mosque and the congregation has already started, he should join the congregation and perform the Fajr Sunnah after the obligatory prayer. This is supported by the narration from Sayyiduna Qais bin Amr bin Sahl (رضي الله عنه), who narrates:"He performed the Fajr prayer with the Messenger of Allah (ﷺ). He had not performed the two Rak'ahs of Fajr (Sunnah). When the Messenger of Allah (ﷺ) completed the prayer, he stood up and performed the two Rak'ahs. The Messenger of Allah (ﷺ) was watching him, and he did not object."
(Sahih Ibn Khuzaymah: 1116, Sahih Ibn Hibban: 1563, Al-Mustadrak by Al-Hakim: 1/375, and its chain is authentic)
Imam Al-Hakim (رحمه الله) says:"The chain of this Hadith is authentic, and Qais bin Qahd al-Ansari is a Companion. The chain leading to him is authentic according to the conditions of Bukhari and Muslim."
Hafiz Al-Dhahabi (رحمه الله) agreed with him.
Summary of this chain:
(Tahdhib al-Kamal by Al-Mizzi: 15/332)
Unknown and obscure opinions do not hold any weight, as Allama Shawkani (رحمه الله) writes:"It is not known who said that."
(Nayl al-Awtar by Shawkani: 3/25)
On the other hand, the authentication of the chain by the scholars of Hadith is evidence of the connectedness of the chain. Moreover, the consensus principle is that if the meeting of the narrators is possible, the chain is considered connected unless there is explicit criticism from a reliable authority.
This Hadith is a clear text indicating that if someone misses the Sunnah of Fajr, he can perform them immediately after the obligatory prayer.
The Ahadith that prohibit praying after Fajr are related to the time of sunrise, as in the case of the two Companions who prayed Fajr at home and then came to the mosque, where the congregation was taking place. They did not join the congregation. When asked, they replied that they had already prayed Fajr at home. The Prophet (ﷺ) said:
"Do not do this in the future. When you have prayed at home and then come to a mosque with a congregation, pray with them as well, and it will be counted as Nafl for you."
(Musnad Ahmad: 4/160, 161, Sunan Abi Dawood: 575, 576, Sunan al-Nasa'i: 858, Sunan al-Tirmidhi: 219, who said: Hasan Sahih, and the chain is authentic)
Imam Ibn Khuzaymah (1279) and Imam Ibn Hibban (1565) have also declared this Hadith authentic.
It is evident that Nafl prayers can be performed after Fajr, and the Sunnah of Fajr can certainly be performed, as it occurred in the presence of the Prophet (ﷺ), and he approved it.
2. If someone misses the Sunnah of Fajr and cannot perform them immediately after the obligatory prayer, they can be performed after sunrise, as narrated by Nafi' (رحمه الله) about Sayyiduna Ibn Umar (رضي الله عنهما):"He came while the people were in prayer. He had not performed the two Rak'ahs. He joined them in the congregation, and after sitting in his place of prayer, when the time for Duha (forenoon) came, he stood up and performed the two Rak'ahs."
(Musannaf Ibn Abi Shaybah: 2/254, and its chain is authentic)
Qasim bin Muhammad (رحمه الله) says:"If I cannot perform them before Fajr, I perform them after the sun has risen."
(Musannaf Ibn Abi Shaybah: 2/254, and its chain is authentic)
Imam Tirmidhi (رحمه الله) says:"This is the view of Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi'i, Ahmad, and Ishaq."
(Sunan al-Tirmidhi, under Hadith: 423)
(Note):
The Hadith: "Whoever did not perform the two Rak'ahs of Fajr, let him perform them after the sun has risen" (Sunan al-Tirmidhi: 423) is weak due to the Tadlis of Qatadah.
(Warning):
The Sunnah of Fajr has great virtue, as evidenced by the Hadith of Sahih Muslim (725), but some people also present a weak Hadith in this regard.
It is narrated by Sayyiduna Abu Hurairah (رضي الله عنه) that the Messenger of Allah (ﷺ) said:
"Do not abandon the two Rak'ahs of Fajr, even if horses trample you."
(Musnad Ahmad: 2/405, Sunan Abi Dawood: 1258)
(Commentary):
This chain is weak. The narrator, Ibn Silan, is unknown.
Hafiz Ibn al-Qattan (رحمه الله) says:"The defect in this Hadith is the unknown status of Ibn Silan."
(Nasb al-Rayah by al-Zayla'i: 2/161)
Hafiz al-Dhahabi (رحمه الله) says about him:"He is unknown."
(Mizan al-I'tidal: 2/547, biography of Abdul Rahman bin Ishaq al-Madani)
Hafiz Abdul Haqq al-Ishbili (رحمه الله) writes about this narration:"Its chain is not strong."
(Nasb al-Rayah: 2/161)
Despite the virtue of the Sunnah of Fajr, Imam Abu Hanifa says that if someone enters the mosque and the congregation is about to start, he should perform the Sunnah of Fajr at the back of the mosque and then join the congregation if he expects to catch at least one Rak'ah. If he fears missing the entire prayer, he should join the congregation and not perform the Sunnah, neither immediately after the obligatory prayer nor after sunrise.
(Kitab al-Asl by Muhammad bin al-Hasan: 1/166, Al-Hidayah: 1/152)
Dear readers,
This is the virtue of the Sunnah of Fajr, and this is the Hanafi Madhhab. The "Yusufiyyah" Madhhab also follows this. However, the Ahl al-Hadith follow the practice of not abandoning the Sunnah either before or after the prayer, while joining the congregation when the obligatory prayer begins. After the obligatory prayer, the Sunnah can be performed either immediately or after sunrise. This way, all the Hadiths are acted upon, proving that the Ahl al-Hadith are the true followers of the Hadith.
When the Iqamah for the obligatory prayer is announced, it is not permissible to perform any Sunnah or Nafl prayers besides the obligatory one, whether done while standing in the row or behind it, whether one speaks after performing them or not. This is as evidenced by the following:
Evidence 1:
It is narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
"When the Iqamah for the obligatory prayer is announced, there is no prayer except the obligatory one."
(Musnad Ahmad: 2/331, Sahih Muslim: 1/247, Hadith: 710)
This Hadith has been narrated both as Marfu' (attributed to the Prophet) and Mawquf (attributed to the Companion), indicating that the statement is both from the exalted words of the Prophet (peace be upon him) and the ruling of Sayyiduna Abu Hurairah (may Allah be pleased with him). The principle is that a Mawquf narration strengthens the Marfu' Hadith. This Marfu' Hadith explicitly proves that it is prohibited to perform any prayer, whether the Sunnah of Fajr or any other prayer, after the Iqamah for the obligatory prayer has been given.
Imam Tirmidhi (may Allah have mercy on him) writes after mentioning this Hadith:
“Some of the people of knowledge from among the Companions of the Prophet (peace be upon him) and others act upon this Hadith, that once the Iqamah is announced, a person should not perform any prayer except the obligatory one. This is also the opinion of Sufyan al-Thawri, Abdullah ibn al-Mubarak, Imam Shafi'i, Imam Ahmad, and Ishaq ibn Rahwayh.”
(Sunan al-Tirmidhi, under Hadith: 421)
Imam Ibn Khuzaymah (may Allah have mercy on him) has established a chapter on this Hadith:
“Chapter: The Prohibition of Performing the Two Rak'ahs of Fajr after the Iqamah, contrary to the opinion of those who say they can be performed while the Imam is leading the obligatory prayer.”
(Sahih Ibn Khuzaymah: 2/169, Hadith: 1123)
Imam Ibn Hibban (may Allah have mercy on him) titled a chapter:
“Chapter: Clarifying that the ruling on the Fajr prayer and other prayers is the same in this prohibition.”
(Sahih Ibn Hibban, under Hadith: 2193)
Hafiz Ibn Abdul Barr (may Allah have mercy on him) writes after mentioning this Hadith:
"In the event of a dispute, the argument rests on the Sunnah. Whoever adheres to it succeeds, and whoever acts upon it is saved."
(Al-Tamhid by Ibn Abdul Barr: 22/69)
Hafiz Khattabi (may Allah have mercy on him) says:
"This Hadith indicates that it is prohibited to perform the two Rak'ahs of Fajr or any other prayer except the obligatory one after the Iqamah has been announced."
(Ma'alim al-Sunan by Khattabi: 1/274)
Hafiz Ibn al-Jawzi (may Allah have mercy on him) states:
"This is because the time has come for the obligatory prayer, and one should not occupy themselves with something lesser when the greater (obligatory) prayer is present. Abu Hanifa said: If a person is outside the mosque and does not fear missing the Ruku' of the second Rak'ah of Fajr, he should perform two Rak'ahs and then join the congregation. However, this Hadith refutes that."
(Kashf al-Mushkil min Hadith al-Sahihayn by Ibn al-Jawzi: 1/1022)
Hafiz Nawawi (may Allah have mercy on him) writes under this Hadith:
"This Hadith explicitly prohibits starting any Nafl prayer after the Iqamah is announced, whether it is from the regular Sunnah prayers, such as the Sunnah of Fajr, Dhuhr, and Asr, or any other Nafl prayer. This is the opinion of Imam Shafi'i and the majority of scholars."
(Sharh Sahih Muslim by Nawawi: 1/247)
Hafiz Ibn al-Qayyim (may Allah have mercy on him) states:
"The clear and explicit Sunnah has refuted the permissibility of performing Nafl prayers after the Iqamah for the obligatory prayer has been announced, as mentioned in Sahih Muslim."
(I'lam al-Muwaqqi'in by Ibn al-Qayyim: 2/375)
Hafiz Ibn Hajar (may Allah have mercy on him) says:
"This Hadith prohibits starting any Nafl prayer after the Iqamah for the obligatory prayer has been announced, whether it is from the regular Sunnah prayers or not."
(Fath al-Bari: 3/368)
Muhaddith Muhammad Abdul Rahman Mubarakpuri (may Allah have mercy on him) states:
"This Hadith indicates that it is not permissible to start any Nafl prayer when the Iqamah for the obligatory prayer has been announced. There is no difference between the two Rak'ahs of Fajr and other Nafl prayers in this regard."
(Tuhfat al-Ahwazi: 1/323)
Benefit:
It is narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
"When the Iqamah for the prayer is announced, there is no prayer except the one for which the Iqamah has been given."
(Al-Mu'jam al-Awsat by al-Tabarani: 8654, Sharh Ma'ani al-Athar: 1/371, and its chain is Hasan)
Evidence 2:
It is narrated by Sayyiduna Abdullah bin Malik bin Buhayna (may Allah be pleased with him):
"The Messenger of Allah (peace be upon him) saw a man performing two Rak'ahs while the Iqamah for the prayer was being called. When the Messenger of Allah (peace be upon him) completed the prayer, the people surrounded the man. The Messenger of Allah (peace be upon him) said to him:
'Are you praying Fajr as four Rak'ahs?'"
(Sahih Bukhari: 1/91, Hadith: 663, Sahih Muslim: 1/247, Hadith: 711)
In the narration of Sahih Muslim, it is mentioned:
"The Iqamah for the Fajr prayer was called, and the Messenger of Allah (peace be upon him) saw a man praying while the Mu'adhin was calling the Iqamah. The Messenger of Allah (peace be upon him) said: 'Are you praying Fajr as four Rak'ahs?'"
Hafiz Ibn Abdul Barr (may Allah have mercy on him) says:
"The statement of the Prophet (peace be upon him): 'Two prayers together?' and his statement to this man: 'Which one of them is your prayer?' and his statement in the Hadith of Ibn Buhayna: 'Are you praying Fajr as four Rak'ahs?' all of these indicate the disapproval of this action by the Prophet (peace be upon him). Therefore, it is not permissible for anyone to perform the two Rak'ahs of Fajr or any other Nafl prayer in the mosque if the obligatory prayer has already started."
(Al-Tamhid by Ibn Abdul Barr: 22/68)
The renowned jurist Abu al-Abbas al-Qurtubi (may Allah have mercy on him) says:
"The statement of the Prophet (peace be upon him): 'Are you praying Fajr as four Rak'ahs?' indicates the disapproval of this man’s action, and this disapproval serves as evidence against those who consider it permissible to perform the two Rak'ahs of Fajr while the Imam is leading the prayer."
(Al-Fahm lima Ashkal min Talkhis Kitab Muslim: Bab 'Idha Aqimat al-Salat fa la Salat...')
Hafiz Nawawi (may Allah have mercy on him) explains the words 'Are you praying Fajr as four Rak'ahs?' as follows:
"The Prophet's (peace be upon him) question: 'Are you praying Fajr as four Rak'ahs?' is a rhetorical question of disapproval, meaning that only the obligatory prayer can be performed after the Iqamah for Fajr. If a person performs two Rak'ahs of Nafl after the Iqamah and then prays the obligatory prayer with the congregation, it is as if he has performed four Rak'ahs for Fajr, because he has performed four Rak'ahs after the Iqamah."
(Sharh Sahih Muslim by Nawawi: 1/247)
Allama Aini Hanafi (may Allah have mercy on him) writes:
"The statement of the Prophet (peace be upon him): 'Are you praying Fajr as four Rak'ahs?' indicates the disapproval of this man’s action who was performing two Rak'ahs after the Iqamah for Fajr was called. It means that after the Iqamah, if he performs two Rak'ahs of Sunnah and then prays the two Rak'ahs of Fajr with the Imam, it is as if he has performed four Rak'ahs for Fajr. This shows that after the Iqamah, no prayer can be performed except the obligatory prayer."
(Umdat al-Qari: 5/181)
Evidence 3:
Sayyiduna Abdullah bin Sarjis (may Allah be pleased with him) narrates:
"A man entered the mosque while the Messenger of Allah (peace be upon him) was performing the Fajr prayer. He performed two Rak'ahs in the corner of the mosque and then joined the prayer with the Messenger of Allah (peace be upon him). When the Messenger of Allah (peace be upon him) finished the prayer, he asked him:
'Which of the two prayers did you count as your prayer? The one you performed alone or the one you performed with us?'"
(Sahih Muslim: 1/247, Hadith: 712)
Hafiz Khattabi (may Allah have mercy on him) comments:
"This Hadith indicates that if a person finds the Imam leading the obligatory prayer, he should not occupy himself with the two Rak'ahs of Fajr. Instead, he should leave them and make them up after the prayer."
(Ma'alim al-Sunan by Khattabi: 1/274)
Hafiz Nawawi (may Allah have mercy on him) explains this Hadith:
"This Hadith indicates that no Nafl prayer should be performed after the Iqamah, even if the person is able to join the prayer with the Imam. This Hadith also refutes the opinion of those who say that if a person is sure that he can join the first or second Rak'ah with the Imam, he may perform the Nafl prayer."
(Sharh Sahih Muslim by Nawawi: 1/247)
This Hadith also clearly indicates that performing the Sunnah of Fajr after the Iqamah is not permissible; otherwise, the Prophet (peace be upon him) would not have disapproved of it.
Evidence 4:
It is narrated by Sayyiduna Abdullah bin Umar (may Allah be pleased with them):
"The Prophet (peace be upon him) saw a man performing the two Rak'ahs of Fajr after the Iqamah for Fajr was announced. The Prophet (peace be upon him) said: 'Are you praying Fajr as four Rak'ahs?'"
(Musnad al-Bazzar: 3260, and its chain is Sahih)
Evidence 5:
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) narrates:
"I was performing the prayer when the Mu'adhin began the Iqamah. The Prophet (peace be upon him) pulled me and said: 'Are you praying Fajr as four Rak'ahs?'"
(Musnad al-Tayalisi: 2736, Al-Sunan al-Kubra by al-Bayhaqi: 2/482, and its chain is Hasan)
Imam Ibn Khuzaymah (1124) and Imam Ibn Hibban (2469) have declared this Hadith authentic. The narrator, Saleh bin Rustam Abu Amer al-Khazzar, is considered trustworthy and has been regarded as a reliable narrator by the majority of scholars.
Evidence 6:
Sayyiduna Abdullah bin Abbas (may Allah be pleased with them) narrates:
"The Iqamah for the Fajr prayer was announced, and a man stood up to perform two Rak'ahs (of Nafl). The Prophet (peace be upon him) pulled him by his garment and said: 'Are you praying Fajr as four Rak'ahs?'"
(Musnad Ahmad: 1/238, and its chain is Hasan)
Evidence 7:
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates:
"The Iqamah for the prayer was announced, and the Prophet (peace be upon him) saw some people performing (Nafl) prayer. The Prophet (peace be upon him) said:
'Are you performing two (obligatory) prayers?'"
(Al-Tarikh al-Saghir by al-Bukhari: 2300, and its chain is Hasan)
Regarding these evidences, Allama Ibn Hazm (may Allah have mercy on him) states:
"These are explicit texts transmitted through continuous chains, and it is not permissible for anyone to act contrary to them."
(Al-Muhalla by Ibn Hazm: 3/108, Issue: 308)
The Madhhab of Some People:
Now, let's look at the Madhhab of some people who go against these blessed Hadiths:
"If a person fears missing one Rak'ah of the Fajr prayer in congregation and catching only one Rak'ah, he should perform two Rak'ahs near the door of the mosque and then join the congregation. If he fears missing both Rak'ahs, he should join the congregation without performing the two Rak'ahs of Fajr and not make them up later."
(Kitab al-Asl by Muhammad bin al-Hasan al-Shaybani: 1/166, Al-Awsat by Ibn al-Mundhir: 5/233)
These people have made false interpretations of the aforementioned Hadiths, such as:
(a) Regarding the Hadith narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him), Imam Tahawi Hanafi (238-321 AH) writes:
"It is possible that the prohibition mentioned in this Hadith refers to performing any other prayer in the same place where the obligatory prayer is being performed, as the person performing the prayer might combine it with a Nafl prayer. Therefore, the prohibition was due to this reason, not because the person was praying in another part of the mosque and then joined the rows and participated in the obligatory prayer."
(Sharh Ma'ani al-Athar by Tahawi: 1/371)
(Commentary):
This interpretation is false. None of the Imams among the Muhaddithin have endorsed this view, and it contradicts the unanimous understanding of the Ummah. Imam Ibn Abi al-Izz al-Hanafi (731-792 AH) rightly said:
"Whoever thinks that he can understand the rulings from the Quran and Sunnah without knowing what the Imams and their likes have said is mistaken."
(Al-Ittiba by Ibn Abi al-Izz al-Hanafi: p. 43)
All the Hadiths on this issue refute this interpretation.
(b) Additionally, Imam Tahawi Hanafi writes about the Hadith of Sayyiduna Abdullah bin Buhayna and Ibn Sarjis (may Allah be pleased with them):
"It is possible that the phrase 'he was behind the people' means that he was behind the rows without any separation between him and the people, making him appear as if he was among them. This is also included in the meaning of the Hadith of Ibn Buhayna, and it is disliked according to us. It is obligatory for the person to perform the two Rak'ahs at the back of the mosque and then walk to the front of the mosque. As for performing them while mingling with those performing the obligatory prayer, it is not correct."
(Sharh Ma'ani al-Athar by Tahawi: 1/371)
(Commentary):
This is an extremely far-fetched interpretation that goes against the consensus understanding of the Imams among the Muhaddithin. The previous Hadiths clearly refute this interpretation, as Allama Abdul Hayy Lakhnawi Hanafi writes:
"Imam Tahawi Hanafi interpreted these Hadiths to mean that those performing the Nafl prayer did so in the rows of the congregation without any separation between them and the people performing the obligatory prayer. Therefore, the Prophet (peace be upon him) forbade them from doing so. However, this meaning was derived without any reliable evidence, and the context of some narrations contradicts this interpretation."
(Al-Ta'liq al-Majid: p. 86)
Allama Ibn Hazm (may Allah have mercy on him) says regarding this matter:
"If the Hadith of Abu Hurairah did not exist at all, the Hadiths of Ibn Sarjis, Ibn Buhayna, and Ibn Abbas would have been sufficient for the person who is sincere to himself and does not follow his desires in blindly following those who do not benefit him before Allah in any way and does not support falsehood with whatever means of feeble argument he can."
(Al-Muhalla by Ibn Hazm: 3/109, Issue: 308)
(Warning):
It is narrated by Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) said:
"When the Iqamah is announced, there is no prayer except the obligatory one, except for the two Rak'ahs of Fajr."
(Al-Sunan al-Kubra by al-Bayhaqi: 2/483)
(Commentary):
This narration is severely weak because:
- Its narrator, Hajjaj bin Nasir, is considered weak by the scholars of Hadith.
"Most scholars have declared him weak."
(Majma' al-Zawa'id: 8/32)
He further states:
"The majority have declared him weak."
(Majma' al-Zawa'id: 8/121)
Hafiz Ibn Hajar (may Allah have mercy on him) states:
"He is weak and used to accept suggestions."
(Taqrib al-Tahdhib by Ibn Hajar: 1139)
Hafiz Dhahabi (may Allah have mercy on him) has declared him "abandoned" (Matruk).
(Talkhis al-Mustadrak: 3/179)
- The second narrator, 'Abbad bin Kathir al-Basri, is also "abandoned."
(Taqrib al-Tahdhib: 3139)
(Taqrib al-Tahdhib: 3140)
- The third narrator, Layth bin Abi Sulaym, is also weak and confused according to the majority of scholars.
"This addition has no basis."
(Al-Sunan al-Kubra by al-Bayhaqi: 2/483)
Hafiz Ibn al-Qayyim (may Allah have mercy on him) has also declared it baseless.
(I'lam al-Muwaqqi'in: 2/375)
Comments on the Mawquf Evidence of Some People
Presented here is an analysis of the narrations from some Companions (رضي الله عنهم) regarding performing the Sunnah of Fajr during the congregational prayer:
1. Sayyiduna Abdullah bin Umar (رضي الله عنهما):
- (Sharh Ma’ani al-Athar by al-Tahawi: 1/355):
The chain of this narration is weak due to the Tadlis (concealment) of Yahya bin Abi Kathir. - (Musannaf Ibn Abi Shaybah: 2/250):
This chain is also weak because it includes a narrator named Dalham bin Salih, who is "weak" (ضعيف) according to Taqrib al-Tahdhib (1830).
- (Sharh Ma’ani al-Athar by al-Tahawi: 1/375):
The chain of this narration is weak due to the Tadlis of Abu Mu’awiyah al-Darir.
- (Musannaf Ibn Abi Shaybah: 2/251):
This chain is weak due to the Tadlis of Abu Ishaq al-Sabi'i. - (Sharh Ma’ani al-Athar by al-Tahawi: 1/374):
In this narration, both Imam Sufyan al-Thawri and Abu Ishaq al-Sabi'i are Mudallis (practitioners of Tadlis).
- (Same source as above):
In this narration, Abu Ishaq al-Sabi'i was Mukhtalit (confused in memory). Zuhayr narrated from him after his memory had deteriorated, making this narration "weak" as well.
- (Sharh Ma’ani al-Athar by al-Tahawi: 1/374, and its chain is authentic):
This narration is authentic.
- (Sharh Ma’ani al-Athar by al-Tahawi: 1/376, and its chain is authentic):
This narration is authentic.
- (Sharh Ma’ani al-Athar by al-Tahawi: 1/376):
It is established that Imam Hasan al-Basri used to perform the Sunnah of Fajr during the congregational prayer.
"We used to come to Sayyiduna Umar bin al-Khattab (رضي الله عنه) while he was in prayer. If we had not performed the Sunnah of Fajr, we would pray it at the back of the mosque and then join the congregation."
(Sharh Ma’ani al-Athar by al-Tahawi: 1/375, and its chain is authentic)
Nafi’ (رحمه الله) narrates about Sayyiduna Abdullah bin Umar (رضي الله عنهما):
"I woke him up, and the congregation had already started. He stood up and performed the Sunnah of Fajr."
(Sharh Ma’ani al-Athar by al-Tahawi: 1/375, and its chain is authentic)
Similarly, Nafi' narrates:"Sayyiduna Abdullah bin Umar (رضي الله عنهما) left his house, and the Fajr prayer had already started. He performed the Sunnah of Fajr before entering the mosque and then joined the congregation."
(Sharh Ma’ani al-Athar by al-Tahawi: 1/375, and its chain is authentic)
Performing the Sunnah of Fajr during the congregation in the mosque is not established from Sayyiduna Abdullah bin Umar (رضي الله عنهما). In fact, he disapproved of it, as indicated in the narration:"He saw a man performing two Rak'ahs while the Mu’adhin was calling the Iqamah, so he threw pebbles at him and said: 'Are you performing Fajr as four Rak'ahs?'"
(Al-Sunan al-Kubra by al-Bayhaqi: 2/483, and its chain is authentic)
Evidence 8:
The narrator of the Hadith, Sayyiduna Abu Hurairah (رضي الله عنه) says:"When the Iqamah for the obligatory prayer is announced, there is no prayer except the obligatory one."
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
Evidence 9:
The student of Sayyiduna Abu Hurairah (رضي الله عنه), Imam Ata bin Abi Rabah (رحمه الله), says:"When you are in the mosque and the prayer is about to begin, do not pray (any Nafl prayer)."
(Musannaf Ibn Abi Shaybah: 2/77, and its chain is authentic)
Evidence 10:
The student of Sayyiduna Umar bin al-Khattab (رضي الله عنه), Imam Maymun bin Mihran (رحمه الله), says:"When the Mu’adhin calls the Iqamah, do not pray anything until you perform the obligatory prayer."
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
Evidence 11:
The student of Sayyiduna Ibn Abbas (رضي الله عنهما), Imam Sa'id bin Jubayr (رحمه الله), says:"If one is at home, he may perform the two Rak'ahs; but if he is in the mosque, he should not perform them."
(Musannaf Ibn Abi Shaybah: 2/251, and its chain is authentic)
Moreover, he saw a man praying while the Iqamah for the Asr prayer was being called. He said:
"Do you like it to be said that the son of so-and-so performed six Rak'ahs (for Asr)?"
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
Evidence 12:
Imam Ibrahim al-Nakha'i (رحمه الله) says:"When the Mu’adhin begins the Iqamah, the people of the best generations (Khair al-Quroon) disliked performing any Nafl prayer."
(Musannaf Ibn Abi Shaybah: 2/76, and its chain is authentic)
These twelve pieces of evidence suggest that performing Sunnah prayers during the congregational obligatory prayer is not permissible. The Companions and Tabi'in who used to perform Sunnah prayers during the congregational prayer may not have been aware of this prohibition. There is no exception for the Sunnah of Fajr in this regard.
Imam Ibrahim al-Nakha'i (رحمه الله) says:"If I can catch the missed obligatory prayer, that is more beloved to me than performing the two Rak'ahs of Sunnah."
(Musannaf Ibn Abi Shaybah: 2/252, and its chain is authentic)
Imam Muhammad bin Sirin (رحمه الله), a Tabi’i, says:"The reward for what one misses from the Imam's prayer is greater than what he seeks from those two Rak'ahs."
(Musannaf Ibn Abi Shaybah: 2/151, and its chain is authentic)
Note:
If someone is performing the Sunnah prayers and the Iqamah is called during this, it is preferable for him to break the Sunnah and join the congregation. This is the opinion of Imam Sa'id bin Jubayr (رحمه الله) (Musannaf Ibn Abi Shaybah: 2/78, and its chain is authentic), Imam Maymun bin Mihran (رحمه الله) (Musannaf Ibn Abi Shaybah: 2/78, and its chain is authentic), and Qais bin Abi Hazim (رحمه الله) (Musannaf Ibn Abi Shaybah: 2/78, and its chain is authentic).
When to Perform the Missed Sunnah of Fajr After the Congregational Prayer?
1. When someone comes to the mosque and the congregation has already started, he should join the congregation and perform the Fajr Sunnah after the obligatory prayer. This is supported by the narration from Sayyiduna Qais bin Amr bin Sahl (رضي الله عنه), who narrates:"He performed the Fajr prayer with the Messenger of Allah (ﷺ). He had not performed the two Rak'ahs of Fajr (Sunnah). When the Messenger of Allah (ﷺ) completed the prayer, he stood up and performed the two Rak'ahs. The Messenger of Allah (ﷺ) was watching him, and he did not object."
(Sahih Ibn Khuzaymah: 1116, Sahih Ibn Hibban: 1563, Al-Mustadrak by Al-Hakim: 1/375, and its chain is authentic)
Imam Al-Hakim (رحمه الله) says:"The chain of this Hadith is authentic, and Qais bin Qahd al-Ansari is a Companion. The chain leading to him is authentic according to the conditions of Bukhari and Muslim."
Hafiz Al-Dhahabi (رحمه الله) agreed with him.
Summary of this chain:
- The Companion of the Prophet (ﷺ), Sayyiduna Qais bin Amr, or Qais bin Qahd. Most scholars agree that the correct name is Qais bin Amr. The majority opinion is preferable.
- Asad bin Musa is the only one who narrated this as a connected Hadith. Other narrators mentioned it as "Mursal" (a Hadith missing a link). The addition of a trustworthy narrator is accepted. In this case, Asad bin Musa is trustworthy.
- This Hadith was authenticated by Imam Ibn Khuzaymah, Imam Ibn Hibban, and Imam Al-Hakim (رحمهم الله). No one has declared it "unknown."
- Imam Ibn Abdul Barr (رحمه الله) says:"People say that Sa'id, the father of Yahya bin Sa'id, did not hear anything from his father Qais."
(Al-Isti'ab by Ibn Abdul Barr: 9/186)
(Tahdhib al-Kamal by Al-Mizzi: 15/332)
Unknown and obscure opinions do not hold any weight, as Allama Shawkani (رحمه الله) writes:"It is not known who said that."
(Nayl al-Awtar by Shawkani: 3/25)
On the other hand, the authentication of the chain by the scholars of Hadith is evidence of the connectedness of the chain. Moreover, the consensus principle is that if the meeting of the narrators is possible, the chain is considered connected unless there is explicit criticism from a reliable authority.
This Hadith is a clear text indicating that if someone misses the Sunnah of Fajr, he can perform them immediately after the obligatory prayer.
The Ahadith that prohibit praying after Fajr are related to the time of sunrise, as in the case of the two Companions who prayed Fajr at home and then came to the mosque, where the congregation was taking place. They did not join the congregation. When asked, they replied that they had already prayed Fajr at home. The Prophet (ﷺ) said:
"Do not do this in the future. When you have prayed at home and then come to a mosque with a congregation, pray with them as well, and it will be counted as Nafl for you."
(Musnad Ahmad: 4/160, 161, Sunan Abi Dawood: 575, 576, Sunan al-Nasa'i: 858, Sunan al-Tirmidhi: 219, who said: Hasan Sahih, and the chain is authentic)
Imam Ibn Khuzaymah (1279) and Imam Ibn Hibban (1565) have also declared this Hadith authentic.
It is evident that Nafl prayers can be performed after Fajr, and the Sunnah of Fajr can certainly be performed, as it occurred in the presence of the Prophet (ﷺ), and he approved it.
2. If someone misses the Sunnah of Fajr and cannot perform them immediately after the obligatory prayer, they can be performed after sunrise, as narrated by Nafi' (رحمه الله) about Sayyiduna Ibn Umar (رضي الله عنهما):"He came while the people were in prayer. He had not performed the two Rak'ahs. He joined them in the congregation, and after sitting in his place of prayer, when the time for Duha (forenoon) came, he stood up and performed the two Rak'ahs."
(Musannaf Ibn Abi Shaybah: 2/254, and its chain is authentic)
Qasim bin Muhammad (رحمه الله) says:"If I cannot perform them before Fajr, I perform them after the sun has risen."
(Musannaf Ibn Abi Shaybah: 2/254, and its chain is authentic)
Imam Tirmidhi (رحمه الله) says:"This is the view of Sufyan al-Thawri, Ibn al-Mubarak, al-Shafi'i, Ahmad, and Ishaq."
(Sunan al-Tirmidhi, under Hadith: 423)
(Note):
The Hadith: "Whoever did not perform the two Rak'ahs of Fajr, let him perform them after the sun has risen" (Sunan al-Tirmidhi: 423) is weak due to the Tadlis of Qatadah.
(Warning):
The Sunnah of Fajr has great virtue, as evidenced by the Hadith of Sahih Muslim (725), but some people also present a weak Hadith in this regard.
It is narrated by Sayyiduna Abu Hurairah (رضي الله عنه) that the Messenger of Allah (ﷺ) said:
"Do not abandon the two Rak'ahs of Fajr, even if horses trample you."
(Musnad Ahmad: 2/405, Sunan Abi Dawood: 1258)
(Commentary):
This chain is weak. The narrator, Ibn Silan, is unknown.
Hafiz Ibn al-Qattan (رحمه الله) says:"The defect in this Hadith is the unknown status of Ibn Silan."
(Nasb al-Rayah by al-Zayla'i: 2/161)
Hafiz al-Dhahabi (رحمه الله) says about him:"He is unknown."
(Mizan al-I'tidal: 2/547, biography of Abdul Rahman bin Ishaq al-Madani)
Hafiz Abdul Haqq al-Ishbili (رحمه الله) writes about this narration:"Its chain is not strong."
(Nasb al-Rayah: 2/161)
Despite the virtue of the Sunnah of Fajr, Imam Abu Hanifa says that if someone enters the mosque and the congregation is about to start, he should perform the Sunnah of Fajr at the back of the mosque and then join the congregation if he expects to catch at least one Rak'ah. If he fears missing the entire prayer, he should join the congregation and not perform the Sunnah, neither immediately after the obligatory prayer nor after sunrise.
(Kitab al-Asl by Muhammad bin al-Hasan: 1/166, Al-Hidayah: 1/152)
Dear readers,
This is the virtue of the Sunnah of Fajr, and this is the Hanafi Madhhab. The "Yusufiyyah" Madhhab also follows this. However, the Ahl al-Hadith follow the practice of not abandoning the Sunnah either before or after the prayer, while joining the congregation when the obligatory prayer begins. After the obligatory prayer, the Sunnah can be performed either immediately or after sunrise. This way, all the Hadiths are acted upon, proving that the Ahl al-Hadith are the true followers of the Hadith.