of the general instruction to repeat after him (1), and because it is a remembrance whose occasion arises during the prayer, it is therefore legislated—just as when a person praying sneezes, he praises Allah, as established in the sunnah.

It may be said, however, that there is a difference between the two: the praise uttered by one who sneezes does not greatly distract from the remembrances of the prayer, unlike repeating after the caller to prayer. It may also occur while one is reciting al-Fātiḥah, thereby interrupting the continuity of its recitation. The stronger view, therefore, is that one praying should not repeat after the caller to prayer; nor should one relieving himself.

But should they make it up afterward or not? The well-known position of the school is that they should make it up (2), because the cause arose while the impediment was present; once the impediment ceases, it is removed, and they make up what they missed. Yet there is some reservation concerning this, particularly when a long interval has passed. And Allah knows best.

His hawqalah during the hay'alah

His statement, “and his hawqalah during the hay'alah”: these are two coined and contracted verbal nouns. Hawqalah is formed from the words, “There is no power nor strength except through Allah,” while hay'alah is formed from, “Come to prayer” and “Come to success.” Thus, when the caller to prayer says, “Come to prayer,” you say, “There is no power nor strength except through Allah”; and when he says, “Come to success,” you say, “There is no power nor strength except through Allah.”

If someone were to ask: “Have I been afflicted by a calamity, that I should say, ‘There is no power nor strength except through Allah’?” For ordinary people commonly say, when afflicted by a calamity, “There is no power nor strength except through Allah.” What is prescribed upon calamities is to say, “Indeed, to Allah we belong, and to Him we shall return.” As for this phrase, “There is no power