in accordance with his initial intention, whether to shorten it or offer it in full. If, however, he begins intending to shorten it but then inadvertently offers it in full, one opinion is that he performs the prostrations for forgetfulness after the closing salutation, and his prayer is valid. Another is that he must repeat it both within its prescribed time and after it has elapsed, because of the extent of his forgetfulness. A third is that he must repeat it within its time. This rests on the view that a traveller may offer the prayer in full even if he began intending to shorten it, and on the view that what is performed inadvertently may count towards the obligatory prayerโas when a man inadvertently prays a fifth rakสฟah in the noon, afternoon, or night prayer, then remembers having omitted a prostration from the first rakสฟah. All these differing opinions are attributed to Ibn al-Qฤsim.
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There is disagreement concerning a traveller who joins a resident imam, thinking him a traveller, but discovers that he is a resident; or joins a travelling imam, thinking him a resident, but discovers that he is a traveller. One opinion is that his prayer is valid in both cases. Another is that it is invalid in both cases and he must repeat it. A third is that if he thought the imam was a traveller but discovers that he is a resident, his prayer is valid; whereas if he thought him a resident but discovers that he is a traveller, his prayer is invalid and he must repeat it. A fourth opinion gives the reverse ruling in each case. These are thus four opinions. Where repetition is required, it applies both within the prescribed time and after it has elapsed; another opinion restricts it to within the prescribed time.
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If a travelling imam leads other travellers in two rakสฟahs, then rises to offer the prayer in full, there are three opinions concerning what those praying behind him should do. The first is that they pronounce the closing salutation individually and leave; it is also said that they appoint someone to lead them in the closing salutation. The second is that they wait for him to complete the prayer, then pronounce the closing salutation with him. The third is that they follow him and repeat the prayer.
Section
If they pronounce the closing salutation, according to the view permitting this, their prayer is valid in all circumstances: whether the imam had forgotten that he was travelling; whether he intended from the outset to offer the prayer in full, doing so deliberately, out of ignorance, or on the basis of an interpretation; or whether he began intending to pray two rakสฟahs but then offered it in full, deliberately or inadvertently. The exception is if the imam offered it in full only because he intended to take up residence: in that case, they must repeat their prayer. The imam must repeat his prayer within its prescribed time if he began intending to offer it in full. If he began intending to pray two rakสฟahs but then deliberately offered it in full, he must repeat it both within its prescribed time and after it has elapsed. It is also said that he repeats it only within its time, and it is also said that two prostrations for forgetfulness suffice and he need not repeat it.