I read in a book that according to Abu Hanifa if the time for the current salah ends or a other salah time enters after sitting in the last tashahhud for the duration of the tahiyyaat, the salah brakes, whereas according to his two students Imam Muhammad and Abu Yusuf the prayer is valid.
The upshot for this rulings would be that according to Abu Hanifa leaving the salah with ones own will (khuruj bi sunihi) is Fard, whereas according to his students the salah is complete when one sits for the duration of tahiyyaat.
Is this correct, and does this ruling count for every salah ?
Does this also mean, that someone must be shure that he will complete the whole salah before the time for the current salah ends, otherwise his salah will break and he must make qadha of it afterwards ?
Muhtaram / Muhtaramah
In the Name of Allāh, the Most Gracious, the Most Merciful.
As-salāmu ‘alaykum wa-rahmatullāh wa-barakātuh.
1) If a person begins a Salāh and completes it in the next Salāh time, the Salāh will remain valid with the exception of Fajr, Eid Salāh and Jumu’ah.
If the sun rises during Fajr Salāh, Zawāl takes place during Eid Salāh or Asr time comes in during Jumu’ah Salāh, the respective Salāh will be invalid.
2) The difference of opinion between Imām Abu Hanīfa (rahimahullah) and his two students regarding “Khuruj bi sun’ihi” being fard or not will come to the fore in the case when a person sat for the duration for tashah-hud and the sun rose before making salaam.
According to Imām Abu Hanīfa (rahimahullah) the Salaah will have to be repeated and according to his two students the salaah is complete.
3) A person is required to be sure that a Salāh time has entered in order to perform the Salaah. If he is not sure whether he will complete the Salāh in its time or not, he may still commence the salāh. If the time expires in any of the abovementioned Salāh, the Salāh will be invalid. However, if this happens in any other Salāh, the salāh will be valid.
And Allah knows best.