ignorance, just as a disbeliever is not commanded to make up what he omitted during his unbelief and pre-Islamic ignorance. This differs from someone who knew that an act was obligatory but omitted it out of forgetfulness: he commanded such a person to perform it upon remembering.

He likewise commanded the sleeper to pray upon awakening, for while asleep he was not commanded to pray. Thus, according to the majority of scholars—including al-Shāfi‘ī, Ahmad, Abū Hanīfah, and Mālik according to one of the two reports from him—someone who awakens shortly before sunrise performs ablution and takes a full ritual bath, even if the sun rises in the meantime.

This differs from someone who is awake with ample time remaining—for example, someone who has been sleeping in an orchard or village where the water is harmfully cold, and the bathhouse is so far away that going there would cause the prayer’s prescribed time to expire. He must perform tayammum and pray within the prescribed time, rather than delay the prayer until its time has ended.

The same applies if he is in a city but cannot enter the bathhouse because it has not yet opened, is too far away, or he lacks the money to pay the bathhouse attendant, or for some similar reason. He must pray after performing tayammum, since praying with tayammum is obligatory when one cannot use water, either because it is unavailable or because one fears harm from using it. None of these people is required to repeat the prayer. In many situations involving harm, Muslims agree that no repetition is required, as in the case of the sick and the traveller. Scholars have differed concerning some kinds of harm. The correct view is that no one who prays to the best of his ability, as commanded, is required to repeat the prayer.