al-Awzāʿī, al-Shāfiʿī, and the scholars of opinion. It is narrated from Ibn ʿUmar and Abū Mūsā that they repeated the Dawn Prayer because they had prayed it before the time. It is narrated from Ibn ʿAbbās, regarding a traveler who prayed the Noon Prayer (ẓuhr) before the sun passed its meridian, that it suffices him. Al-Ḥasan and al-Shaʿbī said something similar. From Mālik is the same as our view. Also from him, regarding someone who prayed the Evening Prayer (ʿishāʾ) before the disappearance of the twilight out of ignorance or forgetfulness: he repeats what was within the time, but if the time passed before he knew or remembered, there is nothing upon him. Our evidence is that the address to perform the prayer is directed to the legally responsible person (mukallaf) upon the entry of its time, and nothing has been found after that which removes it or absolves the obligation from him, so it remains as it is.

119 - Issue; He said: (And when the menstruating woman becomes pure, the disbeliever embraces Islam, and the child reaches puberty before the sun sets, they pray the Noon Prayer and then the Afternoon Prayer (ʿaṣr). And if the child reaches puberty, the disbeliever embraces Islam, and the menstruating woman becomes pure before the dawn rises, they pray the Sunset Prayer (maghrib) and the Last Evening Prayer (ʿishāʾ).)

This view regarding the menstruating woman becoming pure is narrated from ʿAbd al-Raḥmān ibn ʿAwf, Ibn ʿAbbās, Ṭāwūs, Mujāhid, al-Nakhaʿī, al-Zuhrī, Rabīʿah, Mālik, al-Layth, al-Shāfiʿī, Isḥāq, and Abū Thawr. Imām Aḥmad said: The generality of the Successors (tābiʿīn) hold this view, except for al-Ḥasan alone, who said: It is not obligatory except for the prayer whose time she became pure in, alone. This is the view of al-Thawrī and the scholars of opinion, because the time of the first prayer expired while she was in a state of excuse, so it did not become obligatory, just as if he did not catch any of the time of the second. It is related from Mālik that if he catches the duration of five rakʿahs of the time of the second, the first becomes obligatory, because the duration of the first rakʿah of the five is a time for the first prayer in the state of excuse, so it became obligatory by catching it, just as if he caught that from its preferred time, unlike if he caught less than that. Our evidence is what al-Athram, Ibn al-Mundhir, and others narrated with their Chain of transmission from ʿAbd al-Raḥmān ibn ʿAwf and ʿAbd Allāh