missed prayers and a prayer currently due, either deliberately or through ignorance of the correct procedure—for example, performing the afternoon prayer while remembering that he has not performed the dawn prayer of that day or the previous day—there are three views. The first is that he must repeat the afternoon prayer even after its time has ended. This follows, upon careful consideration, from what is stated in the Awsā and Bi‘ sections of the Book of Prayer. The second is that he need only repeat the afternoon prayer within its prescribed time. This follows from what is stated in Sahnūn’s transmitted questions. The third distinguishes between performing the afternoon prayer while remembering the dawn prayer and remembering it only after entering the afternoon prayer with the opening takbīr. This is the apparent position of Ibn al-Qāsim in al-Mudawwanah.

Likewise, if someone deliberately fails to observe the sequence between missed prayers, or does so through ignorance of the correct procedure—for example, having forgotten the dawn and noon prayers, or the noon and afternoon prayers, he remembers them several days later and performs the noon prayer while remembering the dawn prayer, or the afternoon prayer while remembering the noon prayer—there are three views. The first is that he need not repeat the prayer he has performed, because once he has performed it, its time has ended. It is as though he had performed it in its proper place, so he need not repeat it after its time has ended. This follows from what Sahnūn transmits from Ibn al-Qāsim in his transmitted questions. The second is that he must repeat it. The third distinguishes between deliberately performing the second prayer before the first and beginning the second, then remembering the first but continuing with the second. This follows from Ibn al-Qāsim’s position in al-Mudawwanah. Concerning someone who forgot the dawn and noon prayers, then remembered the noon prayer but not the dawn prayer, only to remember the dawn prayer after beginning the noon prayer, he said that he should perform the dawn prayer and then repeat the noon prayer, even if its time has entirely elapsed. Concerning someone who remembers a small number of missed prayers but, through ignorance or deliberately, performs the prayer currently due before them, he said that he need only repeat it within its prescribed time. This is clear, since there is no distinction between the two cases.

Section

A necessary consequence of this latter view, and of the first view, is that someone who remembers two prayers but does not know which preceded the other—for example, the noon and afternoon prayers, or the dawn and noon prayers, from two different days, without knowing which preceded the other—need perform only two prayers: the dawn and noon prayers, or the afternoon and noon prayers. This contradicts the explicit statement in ‘Īsā’s transmitted questions, in the Awsā and Bi‘ sections of the Book of Prayer, as well as what is stated in al-Wādihah and Ibn al-Mawwāz’s book, and the positions of Sahnūn and Ibn ‘Abd al-Hakam. On the second view—that he must repeat the prayer he has performed even after