the Imam, and he performs the tashahhud and the salam, and his Jumu'ah is complete. If he did not catch the first [rak'ah], he prostrates after his Imam's salam, and one rak'ah is valid for him (25). Is he considered to have attained the Jumu'ah thereby? There are two narrations.

Section: If he catches (26) one rak'ah with the Imam, and when he stands to make up the other, he remembers that he did not prostrate with his Imam except for one prostration, or he doubts whether he prostrated once or twice; if he has not yet begun the recitation of the second [rak'ah], he returns and prostrates for the first, completes it, makes up the second, and his Jumu'ah is complete. Ahmad explicitly stated this in the narration of Al-Athram. If he had begun the recitation (27) of the second, the first becomes void, and the second becomes his first. In both cases, he completes it as a Jumu'ah, according to what Al-Athram reported. The analogy of the other narration regarding one who is crowded out is that he completes it as Dhuhr here, because he did not catch a complete rak'ah. If he completes the second rak'ah, then learns that he left a prostration from one of them—and does not know which of the two rak'ahs he left it from—or doubts whether he left it, the ruling is one: he assigns it to the first [rak'ah] and performs a rak'ah in its place. Regarding whether he is a reacher of the Jumu'ah, there are two opinions, based on the two narrations. As for if he doubts whether he caught the bowing with the Imam—for example, if he said the takbir while the Imam was bowing, then his Imam raised his head, and he doubted whether he attained the sufficient amount of bowing with the Imam or not—he does not count that rak'ah and prays Dhuhr, as a single opinion, because the principle is that he did not perform it with him.

Section: Anyone who catches with the Imam that which does not complete a Jumu'ah, according to the statement of Al-Khiraqi, he intends Dhuhr. If he intended Jumu'ah, it is not valid according to the apparent meaning of his words, because he stipulated for 'building upon' what he caught that he must have entered with the intention of Dhuhr; therefore, the implication is that if he entered with the intention of Jumu'ah, he does not build upon it. The words of Ahmad, in the narration of Salih and Ibn Mansur, allow for this, due to his statement regarding one who