it is not recommended for him to enter, but if it is during a non-prohibited time, it is recommended for him to enter and pray (14) with them. If he enters and prays with them, there is no harm in it, because of the report of Abu Musa that we mentioned. However, it is not recommended, due to what Mujahid narrated, saying: I went out with Ibn Umar from the house of Abdullah ibn Khalid ibn Asid, and when he looked at the door of the mosque, the people were in prayer. He remained standing until the people finished praying, and he said: "I have already prayed at home." (15)

Section: If he repeats the prayer, the first one is his obligatory prayer (fard). This was narrated from Ali, may Allah be pleased with him, and it is the opinion of al-Thawri, Abu Hanifah, Ishaq, and al-Shafi'i in his later (al-jadid) position. It was also narrated from Sa'id ibn al-Musayyib, 'Ata', and al-Sha'bi that the one he prayed with them is the obligatory prayer, due to what was narrated in the hadith of Yazid ibn al-Aswad (16), that the Prophet, may Allah bless him and grant him peace, said: "If you come to the prayer and find the people, pray with them. Even if you have already prayed, it will be a supererogatory (nafilah) prayer for you, and this will be the obligatory one." Our position is his statement in the authentic hadith: "It will be a nafilah for both of you" (17). And his statement in the hadith of Abu Dharr: "For it is a nafilah for you" (18). This is also because the first one has already occurred as an obligatory act and has fulfilled the obligation, as evidenced by the fact that it does not become due a second time. Once the liability is cleared by the first, it is impossible for the second to be the obligatory one while the first is rendered a nafilah. Hammad said that Ibrahim said: When a man intends a prayer and the angels record it, who is able to change it! So whatever he prays after that is voluntary (tatawwu'). Their hadith does not explicitly state this, so it must be understood in accordance with the meaning of the remaining hadiths. According to this view, he does not intend the second one as an obligatory prayer; rather, he intends it as a Dhuhr prayer being repeated. If he intends it as a nafilah, it is valid.