of the prayer enough time to perform the prayer, then he must make it up (1).

Evidence:

As for the evidence of the first view, which makes this dependent on the opening takbir: it is based on the previous reasoning—that he caught part of the prayer, and the prayer is indivisible; thus, it is as though he caught it in full.

Those who say that catching one rak'ah is required cite as their proof the hadith: “Whoever catches one rak'ah of the prayer has caught the prayer” (2).

As for those who say that he is not required to make it up unless the time has become restricted for it, they argue that a person may delay this prayer until its time becomes restricted. Thus, if an impediment arises, it has arisen at a time to which he was permitted to delay it; he has neither been negligent nor transgressed. Rather, he has done what was required of him. Moreover, this often occurs with women during menstruation, yet it has not been reported that a woman who begins menstruating during the prayer time is required to make up the prayer whose time she began menstruating during. The basic principle is freedom from liability, and this is a very strong line of reasoning.

Accordingly, if legal accountability ceases, or an impediment arises while the time is still ample, then this prayer need not be made up. If he makes it up as a precaution, that is good; but if he does not make it up, he is not sinful. The reason is as I have mentioned.

They answered the hadith by saying that the statement, “Whoever catches one rak'ah of the prayer” (243), refers to catching up with the prayer, which generally occurs toward its end, as indicated by the Prophet’s saying, peace and blessings be upon him: