it becomes binding upon him, just as if he forgot a prayer from a day and does not know its specific identity. Abu Dawood narrated from Ahmad concerning a man who was negligent regarding one day's Asr prayer and another day's Dhuhr prayer, with prayers [the specifics of which he does not know] (38). He said: He repeats them until there is nothing left in his heart [of doubt]. The outward implication of this is that he performs them until he is certain that his liability is discharged. This is the school of Abu Hanifa.

Chapter: He is not excused for abandoning the order due to ignorance of its obligation. Zufar said: He is excused; [because it lapses due to forgetfulness, so it lapses due to ignorance, like wearing sewn garments, using perfume, and entering into Ihram] (39). Our position is that it is a sequence (tartib) obligatory in the prayer, so it does not lapse due to ignorance [like the sequence in] (40) the two combined prayers [and the bowing and prostration] (41), and because ignorance of the rulings of the Shari'ah, while being able to acquire knowledge, does not cause them to lapse, just like ignorance of the prohibition of eating while fasting.

Chapter: When missed prayers become numerous, he should occupy himself with making them up, as long as no hardship befalls him in his body or his wealth. As for in (43) his body, [it is due to weakness, or fear of illness, exhaustion, or fatigue] (44). As for in wealth, [it is due to being cut off from his livelihood, or losing something of his wealth, or suffering damage from it] (45). Ahmad has explicitly stated the meaning of this. If he does not know (46) what he owes, he makes them up (47) until he is certain that his liability is discharged. Ahmad said, in a narration by Salih, concerning a man who wastes prayer: He repeats