then concluded with the salām, then led another group in two rak'ahs and concluded with the salām.” The same applies to the hadith of Mu'ādh ibn Jabal, who used to pray behind the Prophet (may Allah bless him and grant him peace). Here, too, the prayer was repeated and offered twice.

The scholars differ over such cases—the question of someone offering an obligatory prayer behind someone offering a voluntary prayer—and hold three positions. One holds that this is not permissible, as maintained by Abū Hanīfah and by Ahmad according to one report. Another holds that it is permissible, as maintained by al-Shāfi'ī and by Ahmad according to a second report. The third holds that it is permissible when needed, such as in a state of fear or when there is a need to follow someone offering a voluntary prayer, but not otherwise. This is a third position reported from Ahmad.

A similar case is repeating the funeral prayer by someone who has already offered it. The scholars agree that this is not prescribed without a particular reason. Indeed, if he were to pray over the deceased a second time and someone who had not prayed were then to arrive, should he pray over the deceased? The scholars hold two positions on this.

One view is that he should pray over the deceased. This is the position of al-Shāfi'ī and Ahmad. They also permit offering the funeral prayer at the grave, since it is established that the Prophet (may Allah bless him and grant him peace) and a number of the Companions offered the funeral prayer over someone for whom others had already prayed.

Abū Hanīfah and Mālik, however, prohibit this, just as they prohibit holding successive congregational prayers in the mosque. They argue that the obligation is discharged by the first prayer, so the second would be voluntary, whereas the funeral prayer is not offered as a voluntary act. This differs from the case of someone offering an obligatory prayer: all Muslims agree that he should offer it, because it is obligatory