فهذا الخبر وخبر عمار الذي قال فيه لا يعيد ولو بلغ الصين الوجه فيهما ان نحملهما على انه إذا لم يذكر ذلك علما يقينا وإنما يذكر ظنا ويعتريه مع ذلك شك فحينئذ يضيف إليه تمام الصلاة استظهارا لا وجوبا لانا قد بينا أن بعد الانصراف من حال الصلاة لا يلتفت الى شئ من الشك ويحتمل الخبر أيضا أن يكون إنما ذكر ترك ركعتين من النوافل وليس فيه أنه ترك ركعتين من الفرايض ويزيد ما قدمناه بيانا
So this report and the report of ‘Ammar, in which he said, "He does not repeat even if he reaches China," can be interpreted as applying to a case where the person does not remember with certain knowledge, but rather recalls it with suspicion and is overcome by doubt. In such a case, he may add the remaining part of the prayer as a precaution, not as an obligation. For we have already clarified that once a person has finished and exited the state of prayer, no attention is given to any subsequent doubt. It is also possible that the report refers to having omitted two rak‘ahs of a supererogatory prayer, and it does not specify that they were from an obligatory prayer. What further clarifies what we have presented is:
