al-Ahzab, prayed the Maghrib, and when he finished, he said: "Has any one of you known that I prayed the 'Asr?" They said: O Messenger of Allah, you did not pray it. So he ordered the mu'adhdhin, who performed the iqamah for prayer, and he prayed the 'Asr, then repeated the Maghrib. [And this indicates the obligation of the order] (9). Nafi' narrated (10) from Ibn Umar that the Messenger of Allah, peace and blessings of Allah be upon him, said: "Whoever forgets a prayer and does not recall it until he is with the Imam, let him pray with the Imam. Then, when he finishes his prayer (11), he should repeat the prayer that he forgot, then repeat the prayer that he prayed with the Imam." [Narrated by Abu Ya'la al-Mawsili in his "Musnad" with a hasan (good) chain] (9). It was also narrated as a mawquf statement from Ibn Umar. Also, because they are two timed prayers, it is obligatory to order them (12), like the two combined prayers.

Once this is established, the order is obligatory in them even if they are numerous (13), as Ahmad stated [He said, in the narration of Abu Dawud, regarding one who missed a year's worth of prayers: He shall perform them, and repeat every prayer he prayed while he was mindful of what he had missed] (14). Malik and Abu Hanifah said: The order is not obligatory for more than one day and night's worth of prayers, because regarding it as such for anything beyond [that] (15) is burdensome and leads to repetition; thus, it is dropped, like the order in making up the fast of Ramadan (15). Our argument is that these are obligatory prayers performed at a time that is sufficient for them, so the order is obligatory in them like the five [daily prayers], and its leading to repetition does not prevent the obligation of the order, like the ordering of bowing (ruku') relative to prostration (sujud).