indeed, a prayer offered after deliberately letting its time lapse is not accepted from the person who offers it, nor is he absolved of the sin of unlawfully letting its time lapse, even if he makes it up. On this the Muslims are agreed.

Section

If someone fears missing the funeral prayer, the Eid prayer, or the Friday prayer, there is disagreement over whether he may perform dry ablution. The more evident view is that he should offer the prayer with dry ablution rather than miss it. Likewise, if he can offer the obligatory congregational prayer only with dry ablution, he should do so.

According to one of the two reports from Ahmad, dry ablution is permissible for the funeral prayer, although his position consistently allows repeating that prayer after performing ablution with water. Thus, in his school, the underlying reason is not the impossibility of repeating the prayer. Abū Hanīfah, by contrast, based this permission specifically on the impossibility of repeating it, and distinguished between the funeral prayer and the Eid and Friday prayers. Ahmad does not base his ruling on that reason. How could he, when the Friday prayer is not repeated, but the noon prayer is offered instead? The noon prayer is not equivalent to the Friday prayer. Likewise, if someone can offer the obligatory Friday prayer only with dry ablution, he should do so.

Where combining two prayers is prescribed, the prayer is offered within its time; this does not amount to letting its time lapse. According to most scholars, an intention to shorten or combine prayers is not required. This is the position of Mālik and Abū Hanīfah, and one of the two positions within Ahmad’s school. Indeed, Ahmad’s own words indicate this, and it is the position explicitly reported from him.