‘Ashura’ (4). And because the voluntary prayer is made lighter than its obligatory counterpart, evidenced by the fact that standing is not a condition for it, and it is permissible while traveling on a riding beast toward a direction other than the Qibla; the same applies to fasting. We specify their hadith with our hadith, given that our hadith is more authentic than theirs, for theirs is from the narration of Ibn Lahi'ah and Yahya ibn Ayyub. Al-Maymuni said: I asked Ahmad about it, and he said: I inform you that I do not possess that (5) chain of transmission, except that it is from Ibn ‘Umar and Hafsah, [which are] two sound chains. Furthermore, the time for the intention of the voluntary and obligatory prayer coincides; because requiring the intention at the beginning of the prayer does not lead to its reduction, unlike fasting, for fasting occurs (7) to him during the day, so it is pardoned, just as (8) we permitted voluntary prayer while seated and on a riding beast for this reason.

Section: Whatever time during the day he forms the intention, it suffices him, whether that is before or after the midday (al-zawāl). This is the apparent view of Ahmad and al-Khiraqi. It is also the apparent view of Ibn Mas'ud, for he said: 'You have the choice between the two options as long as you have not eaten or drunk.' A man said to Sa'id ibn al-Musayyab: 'I have not eaten until noon or until the afternoon, so may I fast the remainder of my day?' He replied: 'Yes.' The Qadi chose in 'al-Mujarrad' (9) that the intention is not sufficient after midday. This is the school of Abu Hanifa and the famous of the two opinions (10) of al-Shafi'i; because most of the day has passed [without] (11) an intention, unlike the one who forms the intention before midday, for he has attained most of the act of worship. This has an effect in the fundamental principles (usul), evidenced by the fact that whoever catches the Imam before he rises from bowing (ruku') has attained the rak'ah;