nothing else. This is based on the disagreement regarding the obligation of ordering, which has already been mentioned. Evidence for us regarding the obligation of repetition is the hadith of Abu Jum'ah, and the hadith of Ibn Umar and al-'Abbas (19) which preceded. The preferred view is that he completes the prayer, due to the saying of Allah the Almighty: {And do not invalidate your deeds} (20), and due to the two reports. Abu Hafs al-'Ukbari said: It is necessary to interpret the hadith of Abu Jum'ah as referring to him recalling the missed prayer while in the midst of the prayer, for if he had forgotten it until he finished the prayer, its performance would not be obligatory. Abu Bakr said: Ahmad's statement does not differ that if he is with the imam, he proceeds and repeats them both together. His statement differed regarding (21) when he is alone. He said (22): What I say is that he proceeds, because it is scandalous for him to break what he has entered into before [he completes it]. If the imam proceeds in his prayer after he has recalled it, [then is the prayer of the followers valid? There are two views, based] (23) on the validity of a person performing an obligatory prayer following one performing a supererogatory one, and the preferred view is that it is valid, for reasons we will mention later, if Allah the Almighty wills. [And if he departs, the textual implication (mansus) is that the followers restart their prayer, and it is derived (takhrij) that they complete their prayer and build upon it, just as if an impurity (hadath) precedes him. Every case where we said: he proceeds with his prayer, it is by way of recommendation (istihbab), not obligation, because it is a prayer not counted, so proceeding in it is not obligatory] (24). Muhanna said: I said to Ahmad, "I was in the Isha prayer, then I recalled that I had not prayed Maghrib, so I prayed the Isha, then I prayed (25) Maghrib and Isha?" He said: "You have done correctly." I said: "Was it not appropriate for me to leave when I recalled it?" He said: "Yes." I said: "Then how did I do correctly?" He said: "All of that (26) is permissible."

Chapter: And the saying of al-Khiraqi: "And whoever recalls a prayer while he is in another," indicates that whenever he prays while having forgotten the missed prayer [and does not recall it until he finishes, his prayer is valid; he does not have to repeat it] (27). Ahmad explicitly stated this in the narration of the group. He said: Whenever he recalls the missed prayer having already performed the salutation (taslim), it suffices him, and he performs the missed prayer. Malik said: Ordering is mandatory even with forgetfulness. [And the hadith of Abu Jum'ah indicates this, as well as the analogy to the two combined prayers, and because it is an order required when remembering, so it does not lapse due to forgetfulness, like the ordering of purification, and like bowing and prostration] (28). Our evidence is the generality of his saying - peace be upon him -: "My nation is forgiven for mistakes and forgetfulness (29)." And because there is no signifier for the forgotten one, it is permissible for forgetfulness to have an effect on it, like fasting. As for the hadith of Abu Jum'ah, it is from the narration of Ibn Lahi'ah, and there is weakness in it; and it is possible that the Prophet - peace be upon him - recalled it while he was in the prayer. As for the two combined prayers, [one is not excused for forgetfulness regarding them; for forgetfulness does not occur, because the intention to combine them is necessary, so that is not possible while forgetting one of them, and because the presence of the group prevents forgetfulness, as the whole group would hardly forget the first one] (30). There is no difference between him having previously recalled the missed prayer or not having any prior recollection of it, as Ahmad explicitly stated; due to the generality of the evidence we mentioned, and Allah knows best.

201 - Issue; He said: ([If he fears the loss of] (1) the time, he intends while in it that he will not repeat it, and it has sufficed him, [and he performs the one that is upon him] (2)).

Meaning: If he fears the loss of the time before performing the missed prayer and repeating the one he is in, it drops.