This establishes that prayer is permissible between every adhān and iqāmah, just as:

“The Companions would offer two rak‘ahs between the adhān and iqāmah of Maghrib, while the Prophet, may Allah bless him and grant him peace, watched them and approved of their doing so.”

The same applies between the adhān and iqāmah of ‘Asr and ‘Ishā’, and likewise of Fajr and Zuhr. However, the two rak‘ahs between the adhān and iqāmah of Fajr are undoubtedly an established sunnah. Additional prayers may be offered, but should not be treated as an established sunnah: they should neither be observed regularly nor be enjoined upon all Muslims as an established sunnah is. An established sunnah applies to Muslims generally and is observed regularly, just as the two rak‘ahs before Fajr and their regular observance are recommended for them all.

Thus, it is correct to say, “There is no sunnah prayer after dawn except two rak‘ahs.” A general prohibition, however, is not correct. Someone may not have risen to pray during the night and may wish to pray at this time. The early generations recommended that such a person make up his Witr—and indeed his night prayer—at this time. In their view, this is better than delaying it until the forenoon.

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There are several views concerning prayer at midday on Fridays and other days.

One view prohibits it without exception; this is the well-known position reported from Ahmad.

Another permits it without exception, as implied by al-Khiraqī’s wording; this is also reported from Mālik.

A third distinguishes Friday from other days; this is the position of al-Shāfi‘ī. ‘Atā’ permitted it on Fridays in winter, but not in summer, because the Prophet, may Allah bless him and grant him peace, said in the hadith of ‘Amr ibn ‘Abasah:

“Then, after sunrise, pray, for prayer is witnessed and attended, until there is vertical alignment