be uncertain of the direction of the qiblah. This is why the scholars have said, in the chapter on facing the qiblah, that Islamic prayer niches may be used as an indication of its direction. (1)

“His offering voluntary prayers in the place of the obligatory prayer is disliked, except when there is a need; likewise, prolonging his sitting after the prayer while facing the qiblah. If women are present, he should remain for a short while so that they may leave.”

His statement, “His offering voluntary prayers in the place of the obligatory prayer,” means that it is disliked for the imam to offer voluntary prayers in the place where he performed the obligatory prayer.

The evidence for this is as follows:

First: It is narrated from the Prophet, peace and blessings be upon him: “The imam should not pray in the place where he performed the obligatory prayer until he moves away from it.” (2) However, this report is weak due to a break in its chain of transmission.

Second: If he offers voluntary prayers in the place of the obligatory prayer, someone who sees him may think that he has remembered some deficiency in his prayer, thereby causing confusion for those praying behind him. Therefore, he is told: Do not offer voluntary prayers in the place of the obligatory prayer—especially if he begins the voluntary prayer immediately after completing the obligatory one.

The apparent meaning of the author’s words is that there is no difference whether he offers the voluntary prayer in this place before or after the prayer. This is not what is intended; rather, what is meant is after the prayer.

As for the congregant, it is not disliked for him to offer voluntary prayers in the place where he performed the obligatory prayer. (3) However, they have stated that it is preferable to make a separation between the obligatory prayer and its sunnah prayer