the second prostration of it, he should discontinue it, because this prayer has neither been completed nor secured for him, since he did not catch one rak'ah of it before the prohibition of voluntary prayer.

This is the view that reconciles all the evidence.

His statement, “There is no prayer except the prescribed prayer,” apparently indicates that there is no difference between the prayer being commenced while you are in the mosque and its being commenced while you are at home, provided that congregational prayer is obligatory upon you. Accordingly, if you hear the iqamah while at home and say, “I will pray the sunnah prayer of dawn, because the recitation in the dawn prayer is lengthy, my house is near the mosque, and I can catch the first rak'ah,” then this is not permissible, due to the general implication of the hadith: “When the prayer has been commenced” (1), and because the Prophet, peace and blessings be upon him, said: “When you hear the iqamah, proceed to the prayer” (2). His words, “proceed,” constitute a command.

Based on this, there is no difference between the prayer being commenced while you are in the mosque and its being commenced while you are at home. Thus, whenever you hear the iqamah while in the first rak'ah—according to the view we have chosen—discontinue it and go. If you are in the second rak'ah, then complete it briefly, unless you fear missing the congregation. For when you are outside the mosque, you may fear missing the congregation even if you are in the second rak'ah; in that case, discontinue it, because congregational prayer is obligatory, whereas a voluntary prayer is supererogatory.

The author’s statement, “When the prayer has been commenced, there is no prayer except the prescribed prayer,” applies when you intend to pray with this imam. But if you do not intend