But some scholars, such as al-Shāfi'ī and Ahmad, recommend repeating the prayer without qualification, while others, such as Mālik, recommend it when the second prayer is more complete. If someone repeats it, the first counts as the obligatory prayer according to Ahmad, Abū Hanīfah, and one of al-Shāfi'ī’s two opinions, because the Prophet said in this hadith:

“For it will count as a voluntary prayer for you.”

Likewise, he said in an authentic hadith:

“There will be rulers who delay the prayer beyond its proper time. Offer the prayer at its proper time, then let your prayer with them be voluntary.”

This, too, entails repeating the prayer for a particular reason and establishes that the second prayer is voluntary. Another view is that whichever of the two is more complete counts as the obligatory prayer; another is that this is for Allah to determine.

Among the reports concerning repetition for a particular reason is the hadith in Sunan Abī Dāwūd in which the Prophet (may Allah bless him and grant him peace) said:

“Will someone not give this man charity by praying with him?”

Here, the person giving charity repeated the prayer so that the other worshipper might gain the merit of congregational prayer. Such repetition, which is enjoined, is prescribed even at times when prayer is prohibited according to al-Shāfi'ī, Ahmad, and Mālik, whereas according to Abū Hanīfah it is not prescribed at those times.

As for the sunset prayer, should it be repeated in its usual form, made even by adding a rak'ah, or not repeated at all? These are three well-known positions among the jurists.

Another established account of repetition for a particular reason is that “the Prophet (may Allah bless him and grant him peace), during one of the prayers offered in a state of fear, led them in the prayer twice: he led one group in two rak'ahs