the scholars of Medina require in it those elements whose omission necessitates repeating the prayer within its prescribed time, their position is closer to the Sacred Law. Ahmad and Mālik both deem obligatory certain elements that are waived when forgotten and whose omission is made good by prostration. If such an obligatory element is omitted deliberately, Ahmad, according to the apparent position of his school, requires the prayer to be repeated, just as when an obligatory pillar is omitted. As for Mālik, his school has two positions concerning whether one who omits an element for whose inadvertent omission prostration is required must repeat the prayer. Examples include omitting the first tashahhud, omitting two or more takbīrs, or failing to recite (1) a surah and to recite aloud or quietly where each is prescribed.

All scholars agree that some of the obligatory rites of Hajj may be omitted and the pilgrimage made good, whereas omission of others causes the pilgrimage to be missed and cannot be made good, such as standing at Arafah. The same applies (2) to prayer.

A third group said:

Whatever Allah has commanded to be performed within a prescribed time cannot be performed after that time if it is omitted without an excuse until its time has elapsed. Examples include the Friday prayer, standing at Arafah, and stoning the pillars. Performing it after its prescribed time is an act of worship, and no act of worship is legislated unless the Lawgiver has legislated it. It is therefore not legislated except through His legislation, nor obligatory except by His command. The Muslims agree that anyone who misses standing at Arafah, whether because of an excuse or otherwise (3), does not stand at Arafah after dawn has risen. Likewise, the pillars are not stoned after the days of Minā have ended, whether one missed the stoning (4) because of an excuse or without an excuse (5). Similarly, a person does not make up the Friday prayer, whether he missed it because of an excuse or without