And the third is a traveller catching part of a resident’s prayer.

The fourth is catching part of the prayer before its prescribed time ends, such as catching part of the dawn prayer before sunrise.

The fifth is catching the end of the prescribed time, as when a menstruating woman becomes pure, an insane person regains sanity, or an unbeliever embraces Islam at the end of that time.

The sixth is having that same amount of time available at the beginning of the prescribed time, according to those who hold that this establishes the obligation to pray. This sixth principle is itself disputed.

As for al-Shāfiʿī and Ahmad, they adopted Mālik’s position concerning the Friday prayer, because the Companions agreed on this. They said that whoever catches one rakʿah of the Friday prayer should add another to it, whereas whoever joins them during the final sitting for the testimony of faith should pray four rakʿahs.

As for the remaining issues, there is disagreement within the schools of al-Shāfiʿī and Ahmad: two opinions are attributed to al-Shāfiʿī, and two positions are transmitted from Ahmad. Many of their followers consider Abū Hanīfah’s position stronger.

The stronger view, however, is Mālik’s position, as al-Khiraqī stated concerning some of these cases. For it is authentically reported from Abū Hurayrah—may Allah be pleased with him—that the Prophet—may Allah bless him and grant him peace—said:

“Whoever catches one rakʿah of the prayer has caught