was legislated for reparation, thus it compensates for the deficiency in the prayer, even if it is significant, as evidenced by the frequency of lapses of the same type. Once it has been compensated for, there is no need for another compensatory act. So we say: two lapses, and a single prostration sufficed for both, just as if they were of the same type. Regarding his saying: "For every lapse are two prostrations," its chain of narration (isnad) is subject to criticism. Furthermore, the meaning intended is for every lapse in a prayer, and lapses, even if they are many, are included in the word 'lapse' because it is a generic noun (ism jins). Thus, the interpretation is: for every prayer containing a lapse, there are two prostrations. That is why he said: "For every lapse are two prostrations after the salutation." This is how it appears in the narration of Abu Dawud, and two prostrations after the salutation are not binding upon him. Once this is established, the meaning of 'two types' is that one of them occurs before the salutation and the other after it, because their timings are different, as are their causes and their rulings. Some of our companions said: The two types are that one of them originates from a deficiency and the other from an addition. The preferred view is what we have stated, Allah willing. Based on this, when they coincide, he prostrates for them both before the salutation because it is earlier and more emphatic. This is also because the one before the salutation has become obligatory due to the necessity of its cause, and nothing existed before it to prevent its obligation, nor can anything else take its place; therefore, he is obligated to perform it as he would if there were no other lapse. When he prostrates for it, the second one drops, due to the sufficiency of the first and its taking its place.

Section: If one enters the state of ihram individually and performs one rak'ah, then forms the intention to follow the Imam, and we hold that this is permissible, and he then lapses during what he performed individually, and his Imam lapses during the portion he followed him in, his prayer concludes before his Imam's prayer. According to our view, they are of the same type if their timing is the same. According to the view of one who interpreted the two types as addition and deficiency, it is possible that they are of two types. Likewise, if he performs one rak'ah of a four-rak'ah prayer and joins a traveler, intending to follow him, then when his Imam performs the salutation, he rises to complete what is due upon him; he has been a follower (ma'mum) in the middle of his prayer and an individual at its two ends. If he lapses in the middle and at both ends simultaneously, then according to our view, if the timing of their prostration is the same, it is