Ruling 1355. With regard to someone who has not performed his daily prayers within their prescribed time, he must make them up even if he slept throughout the prescribed time or did not perform them on account of being intoxicated. The same applies to any other obligatory prayer that was not performed within its prescribed time, even, based on obligatory precaution, those prayers that had become obligatory at a specific time on account of a vow. However, the prayers of Eid al-Fiṭr and Eid al-Aḍḥā cannot be made up, and the prayers that a woman does not perform while experiencing ḥayḍ or nifās are not required to be made up, irrespective of whether they are the daily prayers or other prayers. The rule concerning ṣalāt al‑āyāt will be mentioned later.

Ruling 1356. If after the time for the prayers has expired a person realises that the prayers he performed were invalid, he must make them up.

Ruling 1357. Someone who has outstanding qaḍāʾ prayers must not be negligent about performing them; however, it is not obligatory for him to perform them immediately.

Ruling 1358. Someone who has outstanding qaḍāʾ prayers can perform recommended prayers.

Ruling 1359. If a person deems it probable that he has qaḍāʾ prayers to perform or that the prayers he performed were not valid, it is recommended that he make them up as a precautionary measure.

Ruling 1360. It is not necessary to make up daily prayers in the order they became qaḍāʾ, except for the prayers that must be performed in a particular order when they are performed within their prescribed time, such as ẓuhr and ʿaṣr prayers, and maghrib and ʿishāʾ prayers, of the same day.

Ruling 1361. If a person wants to make up prayers that are not the daily prayers – such as ṣalāt al‑āyāt – or if, for example, he wants to make up one daily prayer and some other prayers, it is not necessary for him to perform them in the order they became qaḍāʾ.

Ruling 1362. With regard to someone who knows he has not performed a four rakʿah prayer but does not know whether it was ẓuhr or ʿishāʾ prayers, if he performs a four rakʿah prayer with the intention of making up the prayer that he did not perform, it is sufficient; moreover, he has the option of reciting Sūrat al-Ḥamd and the other surah aloud or in a whisper.

Ruling 1363. With regard to someone who has to make up, for example, a number of ṣubḥ or ẓuhr prayers, but he does not know how many or has forgotten how many – for example, he does not know if it is three, four, or five prayers that he has to make up – then, in the event that he performs the lower number, it is sufficient. However, it is better that he perform prayers up to the extent that he can be certain of having performed all of them. For example, if he has forgotten how many ṣubḥ prayers have become qaḍāʾ but he is certain that it is not more than ten, then as a recommended precaution he should perform ten ṣubḥ prayers.

Ruling 1364. With regard to someone who has only one qaḍāʾ prayer from the past, it is better that if the prime time of that day’s prayer will not expire, he should first perform the qaḍāʾ prayer and then start performing his daily prayer. Similarly, if he does not have any qaḍāʾ prayers from the past but on that day one or more of his prayers became qaḍāʾ, then, if the prime time of his prayer will not expire, it is better that he perform that day’s qaḍāʾ prayers before he performs the adāʾ prayers.

Ruling 1365. If during prayers one remembers that one or more prayers of that day have become qaḍāʾ, or that he has only one qaḍāʾ prayer from the past, in the event that there is ample time and it is possible for him to change his intention to qaḍāʾ prayers, it is better that he change his intention to qaḍāʾ prayers if the prime time for the daily prayer he was performing does not expire. For example, if in ẓuhr prayers before the rukūʿ of the third rakʿah he remembers that the ṣubḥ prayer of that day had become qaḍāʾ, then in case the prime time remaining for him to perform ẓuhr prayers is not tight, he should change his intention to ṣubḥ prayers and complete his prayer as a two rakʿah prayer and then perform ẓuhr prayers. However, if the prime time remaining for ẓuhr is tight or he cannot change his intention to qaḍāʾ prayers – for example, he remembers in the rukūʿ of the third rakʿah of ẓuhr prayers that he has not performed ṣubḥ prayers – then, if he were to change his intention to ṣubḥ prayers, it would mean that he will have performed an additional rukūʿ, which is a rukn; therefore, in such a case, he must not change his intention to the qaḍāʾ of ṣubḥ prayers.

Ruling 1366. If a person has qaḍāʾ prayers from the past and one or more prayers of that day have also become qaḍāʾ, in the event that he does not have time to make up all of them or he does not want to perform all of them on that day, it is recommended that he make up that day’s qaḍāʾ prayer before he performs the adāʾ prayers.

Ruling 1367. As long as one is alive, another person cannot make up prayers on his behalf, even if he is unable to perform his qaḍāʾ prayers himself.

Ruling 1368. Qaḍāʾ prayers can be performed in congregation, irrespective of whether the prayer of the imam of the congregation is a qaḍāʾ or adāʾ prayer; and it is not necessary that both the follower and the imam perform the same prayer. For example, there is no problem if a follower performs qaḍāʾ ṣubḥ prayers with the ẓuhr or ʿaṣr prayers of the imam.

Ruling 1369. It is recommended that a mumayyiz child – i.e. a child who is able to discern between right and wrong – be habituated into performing prayers and other ritual acts of worship; in fact, it is recommended that the child be encouraged to perform qaḍāʾ prayers as well.