Section: If he cannot recite well in Arabic, it is incumbent upon him to learn. If he fails to do so despite being capable of it, his prayer is invalid. If he is unable to do so or fears the time [for the prayer] will expire, and he knows one verse from the Fatihah, he should repeat it seven times. The Qadi said: Nothing other than that suffices, because the verse is closer to it than anything else. Similarly, if he knows more than that from it, he should repeat it to a corresponding extent. It is also possible that he may recite the remainder of the verses from other parts of the Quran, because the obligation of this verse is fulfilled by reciting it, so he may shift from repeating it to other verses, just as one who finds some water uses it [for washing] and then turns to tayammum. The Qadi mentioned this possibility in "al-Jami'". There are two views for the companions of al-Shafi'i, as we have mentioned. As for if he knows part of a verse, he is not required to repeat it; rather, he should shift to other [verses], because the Prophet (peace be upon him) commanded the one who does not know the Quran to say: "Praise be to Allah" and other phrases (57). These are [only] part of a verse, and he did not command him to repeat them. If he does not know any of it (58) but memorizes other parts of the Quran, he should recite from it to the same extent if he is able; nothing else suffices for him, due to what Abu Dawood narrated from Rifa'ah ibn Rafi', that the Prophet (peace be upon him) said: "When you stand for prayer, if you have any of the Quran with you, recite it; otherwise, praise Allah, proclaim His oneness, and magnify Him" (59). And because it is of the same genus, it is more appropriate. It is necessary that he recites the same number of verses. Is it required that it be the same number of letters? There are two views: One is that it is not required, because it is the verses that are the standard, evidenced by the fact that the number of letters alone does not suffice without them. This is akin to one who misses the fast of a long day; it is not required that the compensation (qada') be for a day of the same number of hours as the one performed. The second view is that it is required, because the letter is intended, evidenced by the fact that rewards are calculated by them. It differs from fasting, as it is impossible to consider the duration in hours without hardship.