If it is asked, “Is this considered making up a missed prayer (qadā’) or performing it within its appointed time (adā’)?” the answer is:

The distinction between these two expressions is merely terminological; it has no basis in the words of Allah and His Messenger. Allah Most High has described performing an act of worship within its appointed time as qadā’, as He says concerning the Friday prayer:

“And when the prayer has been concluded, disperse throughout the land.”

And He Most High says:

“And when you have completed your rites, remember Allah.”

Yet both these acts are performed within their appointed times. In the Arabic language, qadā’ means completing and finishing something, as Allah Most High says:

“And He completed them as seven heavens.”

That is, He completed and finished them. Thus, whoever performs an act of worship in full has completed it—qadā’—even when he performs it within its appointed time.

As far as I know, the scholars agree that if someone believes that the prayer’s appointed time remains and intends it as adā’, but subsequently discovers that he prayed after its time had ended, his prayer is valid. For his prayer would likewise suffice if he believed that its time had ended and intended it as qadā’, but subsequently discovered that its time still remained.

Anyone who performs the act of worship at the time he has been commanded to observe it has fulfilled his obligation in prayer, whether he intended it as adā’ or qadā’. The Friday prayer is valid whether he intends it as adā’ or qadā’, provided that by qadā’ he means the completion mentioned in the Quran.

When someone who has been asleep or has forgotten a prayer prays upon waking or remembering, he has prayed at the time he was commanded to pray, even though he has prayed after the time prescribed for others has ended. Thus, if someone calls this qadā’ in that sense, and in his terminology qadā’ means performing an act of worship after the time prescribed by Islamic law