Abu Khalda (16) said: We came to Raja' (17) to pray the Dhuhr prayer with him, but we found that he had already prayed. We said: We have come to you so that we may pray with you. He said: We have already prayed, but I will not disappoint you. He then stood up (18), prayed, and we prayed with him. This was narrated by al-Athram. Furthermore, because these are two prayers that agree in their actions, it is valid for one who is praying one of them to follow one who is praying the other, just like a person performing a supererogatory prayer behind one performing a mandatory one. As for their hadith, what is intended by it is: do not differ from him in actions, as evidenced by his statement: "When he bows, then bow, and when he rises, then rise, and when he prostrates, then prostrate, and when he prays sitting, then pray sitting all together." For this reason, it is valid for a person performing a supererogatory prayer to follow one performing a mandatory one, despite the difference in their intentions. Their analogy is invalidated by the one who misses part of the Friday prayer (masbuq), catching less than one rak'ah, who intends the Dhuhr prayer behind one who is praying the Friday prayer.
Section: There is no disagreement within the school regarding the validity of a person performing a supererogatory prayer behind one performing a mandatory one. We are not aware of any disagreement among the scholars (19) regarding this, and the statement of the Prophet (peace and blessings of Allah be upon him) points to it: "Is there no man who will give charity to this person and pray with him?" (20). And the hadiths regarding the repetition of the congregation, and because the prayer of the follower is fulfilled by the intention of the Imam, as evidenced by the case where one intends an obligatory prayer, then it becomes clear that it was before its time.
Section: If one prays the Dhuhr behind one who is praying the Asr, there are also two narrations regarding this. Isma'il ibn Sa'id transmitted the permissibility of it, while others transmitted the prohibition of it. Isma'il ibn Sa'id transmitted, saying:
= narrated by Muslim, in: The Chapter on 'Between Every Two Adhans There is a Prayer', from the Book of the Prayer of Travelers. Sahih Muslim 1/575, 576. And al-Nasa'i, in: The beginning of the Book of Fear Prayer. al-Mujtaba 3/146. (16) Abu Khalda Khalid ibn Dinar al-Tamimi al-Basri, considered reliable (thiqah) by the scholars of hadith, died in the year 152 AH. Tahdhib al-Tahdhib 3/88. (17) In manuscripts A and M: "Abu Raja'". The version established in the original text is preferred. Perhaps it is Raja' ibn Haywah ibn Jarwal al-Kindi, a reliable, virtuous, and highly knowledgeable scholar, who died in the year 112 AH. Tahdhib al-Tahdhib 3/265, 266. (18) In manuscripts A and M: "fa-qama" (he stood). (19) The phrase "ahl al-'ilm" is omitted from the original text. (20) Preceded on page 8.
أبى خَلْدَةَ (١٦)، قال: أَتَيْنَا رَجاءً (١٧) لِنُصَلِّىَ معه الأُولَى، فوَجَدْناهُ قد صَلَّى، فقُلْنا: جِئْنَاكَ لِنُصَلِّىَ معك. فقال: قد صَلَّيْنَا، ولكنْ لا أُخَيِّبُكم، فأقَامَ (١٨) فصَلَّى وصَلَّيْنا معه. رَوَاه الأثْرَمُ. ولأنَّهما صلاتانِ اتَّفَقَتَا في الأفْعَالِ، فجازَ ائْتِمامُ المُصَلِّى في إحْدَاهما بالمُصَلِّى في الأُخْرَى، كالمُتَنَفِّلِ خَلْفَ المُفْتَرِضِ. فأمَّا حَدِيثُهم فالمُرَادُ به، لا تَخْتَلِفُوا عليه في الأفْعَالِ، بِدَلِيلِ قولِه: "فَإذَا رَكَعَ فَارْكَعُوا، وإذا رَفَعَ فَارْفَعُوا، وإذَا سَجَدَ فَاسْجُدُوا، وإذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجمَعُونَ". ولهذا يَصِحُّ ائْتِمامُ المُتَنَفِّلِ بالمُفْتَرضِ مع اختِلافِ نِيَّتِهما، وقِيَاسُهم يَنْتَقِضُ بالمَسْبُوقِ في الجُمُعةِ يُدْرِكُ أقَلَّ من رَكْعَةٍ، يَنْوِى الظُّهْرَ خَلْفَ من يُصَلِّى الجُمُعةَ.
فصل: ولا يَخْتَلِفُ المَذْهَبُ في صِحَّةِ صَلَاةِ المُتَنَفِّلِ وَرَاءَ المُفْتَرِضِ. ولا نَعْلَمُ بين أهْلِ العِلْمِ (١٩) فيه اخْتِلافًا، وقد دَلَّ عليه قولُ النَّبِيِّ -صلى اللَّه عليه وسلم-: "أَلَا رَجُلٌ يَتَصَدَّقُ عَلَى هَذَا، فَيُصَلِّى مَعَهُ" (٢٠). والأحادِيثُ التي في إعادةِ الجماعةِ، ولأنَّ صَلَاةَ المأْمُومِ تَتَأدَّى بِنِيَّةِ الإِمامِ، بِدَلِيلِ ما لو نَوى مَكْتُوَبةً، فبَانَ قَبلَ وَقْتِها.
فصل: فإنْ صَلَّى الظُّهْرَ خَلْفَ من يُصَلِّى العَصْرَ، فَفِيه أيضًا رِوايتَانِ: نَقَلَ إسماعيلُ بنُ سعيد جَوَازَه. ونَقَلَ غيرُه المَنْعَ منه. ونَقَلَ إسماعِيلُ بنُ سعيد، قال:
= أخرجه مسلم، في: باب بين كل أذانين صلاة، من كتاب صلاة المسافرين. صحيح مسلم ١/ ٥٧٥، ٥٧٦. والنسائي، في: أول كتاب صلاة الخوف. المجتبى ٣/ ١٤٦.(١٦) أبو خلدة خالد بن دينار التميمي البصري، ثقة عند أهل الحديث، توفى سنة اثنتين وخمسين ومائة. تهذيب التهذيب ٣/ ٨٨.(١٧) في أ، م: "أبا رجاء". والمثبت في: الأصل.ولعله رجاء بن حيوة بن جرول الكندي، ثقة فاضل كثير العلم، توفى سنة اثنتى عشرة ومائة. تهذيب التهذيب ٣/ ٢٦٥، ٢٦٦.(١٨) في أ، م: "فقام".(١٩) سقط: "أهل العلم" من: الأصل.(٢٠) تقدم في صفحة ٨.
