Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful.
The author (may Allah have mercy on him) stated, in what he quoted from the Commander of the Faithful, 'Umar ibn al-Khattab (may Allah be pleased with him), that the Prophet (peace and blessings be upon him) said: This means: it is as if he prayed it during his night. This contains evidence that a person should, if he is accustomed to a certain act of worship, maintain it even after its time has passed. The word *hizb* means a portion of something; from this come the *ahzab* (portions) of the Qur'an, and also the *ahzab* of people, meaning the groups among them. So, if a person has a habit of praying at night but he sleeps through it, or through part of it, and he makes it up between the Fajr prayer and the Zuhr prayer, it is as if he had prayed it during his night. However, if he used to perform the Witr prayer at night, then if he makes it up during the day, he does not perform Witr, but rather he makes the Witr even in number by adding a rak'ah. So, if his habit was to perform Witr with three rak'ahs, let him make it up with four; if his habit was to perform Witr with five, let him make it up with six; if his habit was to perform Witr with seven, let him make it up with eight, and so on. The evidence for this is the hadith of 'A'ishah (may Allah be pleased with her): And in the Prophet's (peace and blessings be upon him) restriction of making up the prayer to the time between the Fajr prayer and the Zuhr prayer, there are hadiths indicating this restriction. This is because there is no prayer after the Fajr prayer until the sun rises, and no prayer after the sun rises until it has risen the height of a spear. So, the generality of this hadith mentioned by the author is restricted by the hadith we mentioned, and that making up the prayer is to be done after the sun has risen the height of a spear. It may be said that it is not restricted, because whenever a person remembers a missed prayer, he makes it up, due to the generality of the Prophet's (peace and blessings be upon him) statement: It is understood from the hadith mentioned by the author that a person should be consistent in doing good and not leave what he forgot if it is possible to make it up. As for what cannot be made up, if he forgets it, it is dropped, such as the Sunnah of entering the mosque, which is called the greeting of the mosque. If a person enters the mosque, forgets, sits down, and a long time passes, he does not make it up, because this prayer is a Sunnah restricted by a cause, so if it is delayed, its status as a Sunnah is dropped. And so, everything that is restricted by a cause, if its cause is removed, it is not made up, unless it is one of the obligatory duties, such as the obligatory prayer, for example. As for what is restricted by a time, it is made up if it is missed, such as the regular voluntary prayers (Rawatib); if a person forgets them until the time has passed, he makes them up after the time, as established from the Prophet (peace and blessings be upon him). Likewise, if a person misses fasting three days of the month, the fasting of the white days, he makes them up afterwards, even though fasting three days of the month is broad and permissible at the beginning, middle, or end of the month. But the best is on the white days: the thirteenth, fourteenth, and fifteenth. And success is from Allah.