Nor does what has preceded conflict with the Prophet’s ﷺ saying, “Do not perform a prayer twice in one day.” He only meant, as Ibn ʿAbd al-Barr explained, that one must not offer both of them as obligatory prayers. Alternatively, the report may be a general text qualified by these narrations and others like them—some of which will be cited in their proper places. In my estimation this second interpretation is stronger than Ibn ʿAbd al-Barr’s, for his reading would imply that anyone who has prayed with the congregation may repeat that same prayer alone as a voluntary act, and I do not believe any scholar holds such a view.

This ḥadīth was recorded by Abū Dāwūd (95), al-Nasāʾī (138), al-Dāraqutnī (159, 160), al-Ṭaḥāwī (1/187), and Aḥmad (2/19, 41) through the chain of Ḥusayn ibn Dhakwān, who said: ʿAmr ibn Shuʿayb informed me, saying: Sulaymān, the freedman of Maymūnah, told me, “I once passed by Ibn ʿUmar while he was sitting in the courtyard and the people were performing the ʿAṣr prayer. I said, ‘Abū ʿAbd al-Raḥmān, the people are praying.’ He replied, ‘I have already prayed. I heard the Messenger of Allah ﷺ say, “No obligatory prayer may be performed twice in one day.”’” The wording is that of al-Dāraqutnī, and its chain is sound. Ibn Khuzaymah and Ibn Ḥibbān also reported it, as cited in al-Talkhīṣ (4/298).

2 – Whoever catches one rakʿah of the prayer before the time expires has caught the prayer within its time and must complete it.

The Prophet ﷺ said, “Whoever catches one rakʿah of the prayer has caught the whole prayer.”

It was narrated by al-Bukhārī and Muslim (102), Mālik (1/28) and from him by Muḥammad (100), as well as Abū Dāwūd (175), al-Nasāʾī (95), al-Tirmidhī (2/403)—who declared it sound—and al-Dārimī.