the sun. The Messenger of Allah (peace and blessings of Allah be upon him) said: "Let every man among you take the head of his mount, for this is a place where the Devil was present." He said: So we did so. Then he called for water and performed ablution, then he performed two prostrations, then the prayer was called, and he performed the morning prayer. Abu Qatadah and Imran ibn Husayn narrated similar to it. It is agreed upon (58).
[And it is recommended to perform the two Rak'ahs of the Fajr prayer before the obligatory prayer, due to what has preceded from the Hadith. If he wishes to perform a voluntary prayer other than it, it is disliked for him, and the same is the rule for fasting; he should not perform voluntary fasting while he has an obligatory one, although if he does so, his voluntary act is valid, as evidenced by the Hadith of Ibn Umar regarding the one who forgets an obligatory prayer and does not remember it until he is behind the Imam, as he completes it, and it was ruled to be valid. As for the regular Sunan, it is not disliked to perform them before the obligatory prayers, as we mentioned regarding the two Rak'ahs of Fajr] (59).
Chapter: If he delays the prayer due to sleep or otherwise, until he fears (60) the time will expire if he occupies himself with the two Rak'ahs of Fajr, he begins with the obligatory prayer, [and delays the two Rak'ahs] (59). Ahmad explicitly stated this [in a narration of a group, among them: Abu al-Harith, who reported from him that if he wakes up before the sunrise and fears the sun will rise, he begins with the obligatory prayer] (59); for if the present prayer is given precedence over the missed prayer while disregarding the obligatory sequence in order to observe the time of the present one, then giving it precedence over the Sunnah is more deserving. Likewise, if he wakes up and does not know whether the sun has risen or not, he begins with the obligatory prayer as well (61), as Ahmad explicitly stated (61); because the fundamental principle is that the time remains and it is possible to [perform the obligatory prayer] (62) within it.
(58) In MS (m): "agreed upon it". The author used the term generally, and it will become clear that what is agreed upon is the Hadith of Imran ibn Husayn. As for the Hadith of Abu Hurayrah, it is the one whose citation was provided earlier. As for the Hadith of Abu Qatadah, it was also reported by Muslim in the previous chapter. Sahih Muslim 1/472-474. The Hadith of Imran ibn Husayn was reported by Al-Bukhari in: Chapter on Signs of Prophethood, from the Book of Virtues. Sahih Al-Bukhari 4/232-233. And by Muslim, in the aforementioned chapter. Sahih Muslim 1/474-476. Following this in the original manuscript is an addition: "And in all of them it states that he performed the two Rak'ahs of Fajr, and that he performed the prayer with his companions in congregation, thus performing it in congregation is recommended..." up to what appears in the chapter following the chapter on 'If he delays the prayer due to sleep'. This is from MS (m). (59) Omitted from: The original. (60) In MS (m): "feared". (61) Omitted from: The original.
الشَّمسُ، فقالَ رسولُ اللهِ -صلى اللَّه عليه وسلم-: "لِيَأْخُذْ كُلُّ رَجُلٍ مِنْكُمْ بِرأْسِ رَاحِلَتِهِ، فَإِنَّ هَذَا مَنْزِلٌ حَضَرَ فِيهِ الشَّيْطَانُ". قالَ: فَفَعَلْنَا. ثم دَعَا بالمَاءِ فَتَوَضَّأَ، ثم سَجَدَ سَجْدَتَيْنِ، ثم أُقِيمَتِ الصَّلاةُ، فَصَلَّى الغَدَاةَ. وَرَوَىَ نَحْوَهُ أبو قَتادةَ، وعِمْرانُ بنُ حُصَين. مُتَّفَقٌ عليهنَّ (٥٨).
[وَيُسْتَحَبُّ أنْ يَقْضِىَ رَكْعَتَىِ الفَجرِ قبلَ الفَرِيضَةِ؛ لِما تَقَدَّمَ مِن الحديثِ. فإنْ أَرَادَ التَّطَوُّعَ بصلَاةٍ أُخْرَى، كُرِهَ له ذلك، وكذلك حُكْمُ الصومِ، لا يَتَطَوَّعُ به وعليه فَرِيضَةٌ، فإنْ فَعَلَ صحَّ تَطَوُّعُه؛ بدلِيلِ حديثِ ابْنِ عمر في الذي يَنْسَى فَرِيضةً فلا يَذْكُرُهَا إلَّا وَرَاءَ الإِمامِ، فإنَّه يُتَمِّمُها، فَحُكِمَ له بِصِحَّتِها. فأمَّا السُّنَنُ الرَّوَاتِبُ، فلا يُكْرَه قَضَاؤُها قبلَ الفَرَائِضِ، كما ذَكَرْنَا في رَكْعَتَىِ الفجرِ] (٥٩).
فصل: فإنْ أخَّر الصلاةَ لِنَوْمٍ أو غيرِهِ، حتى خَشِىَ (٦٠) خُرُوجَ الوقتِ إنْ تَشَاغَلَ بِرَكْعَتَىِ الفجرِ، فإنَّه يَبْدَأُ بالفرضِ، [ويُؤَخِّرُ الرَّكَعَتَيْنِ] (٥٩). نَصَّ عليهِ أحمدُ [في رِوَايَةِ جماعَةٍ، مِنْهُمْ: أبو الحارثِ، نَقَلَ عنه، إذا انْتَبَهَ قبلَ طُلُوعِ الشمس، وخَافَ أنْ تَطْلُعَ الشَّمسُ، بَدَأَ بالفريضَةِ] (٥٩)؛ فإنَّه إذا قُدِّمَتِ الحاضِرَةُ على الفَائِتَةِ، مع الإِخْلَالِ بالتَّرْتِيبِ الواجِبِ مُرَاعَاةً لِوقتِ الحَاضِرَةِ، فَتَقْدِيمُهَا على السُّنَّةِ أَوْلى. وهكذا إن اسْتَيْقَظَ لا يَدْرِى أطَلَعَتِ الشمسُ، أوْ لا، بَدَأَ بالفَرِيضَةِ أيضًا (٦١)، نَصَّ عليهِ أحمدُ (٦١)؛ لأنَّ الأصْلَ بَقَاءُ الوقتِ، وإمكانُ
(٥٨) في م: "عليها". وكذا أطلق المؤلف، وسيتضح أن المتفق عليه هو حديث عمران بن حصين. وحديث أبي هريرة هو الذي تقدم تخريجه. أما حديث أبي قتادة، فقد أخرجه مسلم أيضًا في الباب السابق. صحيح مسلم ١/ ٤٧٢ - ٤٧٤. وحديث عمران بن حصين أخرجه البخاري، في: باب علامات النبوة، من كتاب المناقب. صحيح البخاري ٤/ ٢٣٢، ٢٣٣. ومسلم، في الباب السابق. صحيح مسلم ١/ ٤٧٤ - ٤٧٦. وبعد هذا في الأصل زيادة: "وفى جميعهن أنه صلى ركعتى الفجر، وأنه صلى بأصحابه جماعة، فيستحب القضاء في جماعة. . ." إلخ ما يرد في الفصل الذي يلي فصل فإن أخر الصلاة لنوم. من النسخة م.(٥٩) سقط من: الأصل.(٦٠) في م: "خاف".(٦١) سقط من: الأصل.
