ʿAbd Allah ibn Masʿud, who relates a similar report. Its full wording will appear under Issue Eight in the discussion of the adhān.

This chain is disconnected. Al-Tirmidhī said: “There is nothing objectionable in its chain except that Abū ʿUbayda never heard directly from ʿAbd Allah.”

It has a corroborating support, yet Abū ʿUbayda still did not hear from ʿAbd Allah, and there is another abridged corroboration in the ḥadīth of Jābir, agreed upon and also recorded by al-Bayhaqī.

The jurists have differed over whether maintaining the proper sequence when making up missed prayers is obligatory. The Shāfiʿīs ruled that it is not obligatory but merely recommended; this was also the view of Ṭāwūs, al-Ḥasan al-Baṣrī, Muḥammad ibn al-Ḥasan, Abū Thawr, and Dāwūd.

Abū Ḥanīfa and Mālik held that it is obligatory provided the missed prayers do not exceed those of one day and night. They further said that if a person is performing the current (present) prayer and, in the course of it, remembers a missed prayer, the current prayer becomes invalid; he must first make up the missed prayer and then repeat the current one.

Zufar and Aḥmad maintained that keeping the order is obligatory whether the missed prayers are few or many. Aḥmad added: “If he forgets the missed prayers, the prayers he performs thereafter remain valid.” Aḥmad and Isḥāq said: “If he remembers a missed prayer while in the middle of a current one, he should complete the prayer he is in, then make up the missed prayer, and after that he must repeat the current prayer.”

They cited as evidence a ḥadīth from Ibn ʿUmar—may Allah be pleased with him—that the Prophet, peace and blessings be upon him, said: “Whoever forgets a prayer and only remembers it while praying behind the imām, when the imām finishes his prayer let him repeat the prayer he forgot, and then repeat the prayer he offered with the imām.”

This ḥadīth, however, is weak. Mūsā ibn Hārūn al-Ḥammāl—with a ḥāʾ—who was a ḥāfiẓ, declared it weak, as did Abū Zurʿa al-Rāzī and, later, al-Bayhaqī.