Those who hold that she must make up the prayer then differed over how much time must elapse for that obligation to become binding. They held two views:

The first is the time needed to say “Allah is greatest” once. This is the well-known position within Ahmad’s school.

The second is that enough time must have elapsed for her to purify herself and perform the prayer. This is the second view within the schools of Ahmad and al-Shāfi‘ī.

They then differed over whether she must also perform the second of the two prayers that may be combined, along with the first. There are two views, both reported from Imam Ahmad.

The position better supported by the evidence is that of Abū Hanīfah and Mālik: she is not required to make up any prayer. This is because making up a prayer requires a separate command, and there is no command here requiring her to do so. Moreover, she delayed the prayer permissibly and was therefore not negligent.

As for someone who sleeps through a prayer or forgets it, although he too is not negligent, his subsequent prayer is not a make-up prayer. Rather, when he wakes or remembers, that is the prayer’s appointed time for him. As the Prophet, may Allah bless him and grant him peace, said:

“Whoever sleeps through a prayer or forgets it, let him offer it when he remembers it, for that is its appointed time.”

There is not a single hadith from the Prophet, may Allah bless him and grant him peace, commanding that a prayer be made up after its appointed time. Rather, the Sunnah prescribes repeating the prayer within its appointed time for someone who has omitted one of its obligatory elements. Examples include his command to the man who prayed improperly to repeat his prayer because he had omitted the required stillness; his command to someone who prayed alone behind the row to repeat his prayer because he had neglected the obligation to stand alongside others in the row; and his command