and the Muslims agreed upon it, it became a call to prayer sanctioned by Islamic law. Prayer between it and the second call would then be permissible and commendable, but not a regular Sunnah prayer, just like prayer before the sunset prayer. Thus, neither those who offer it nor those who omit it should be censured. This is the most balanced view, and Imam Ahmad’s statements support it.

Omitting it may then be preferable if people who lack knowledge think that it is a regular Sunnah prayer or obligatory. It should be omitted so that people understand that it is neither a regular Sunnah prayer nor obligatory. This is especially so if people observe it consistently: it should sometimes be omitted so that it does not resemble an obligatory prayer. Similarly, most scholars recommended not invariably reciting Sūrat al-Sajdah (The Prostration) on Fridays, although it is established in an authentic hadith that the Prophet (may Allah bless him and grant him peace) did so. If such constant observance is discouraged, then it is all the more appropriate not to observe constantly something the Prophet (may Allah bless him and grant him peace) did not institute.

If a man sometimes offers this prayer between the two calls as an unrestricted voluntary prayer, or as a prayer between the two calls, just as he prays before the afternoon and night prayers—not as a regular Sunnah prayer—then this is permissible.

If a man is among people who offer it, and they heed him, such that if he omitted it and explained the Sunnah to them, they would not object but would instead come to understand the Sunnah, then omitting it is commendable. But if they do not heed him, and he considers that offering it would win their hearts over to something more beneficial, or avert disputes and ill feeling because he is unable to explain the truth to them and gain their acceptance of it