The Rambam paskens that when faced with a sfeika d’oraysa requiring that a mitzvah be done over, the bracha associated with the mitzvah is not recited (Hil Sukkah 6:13). The logic here is that the safeik regarding the mitzvah and the safeik regarding the bracha are two separate issues. The requirement to recite a bracha is a sfeika derabbanan, and the rule of sfeika derabbanan l’kula applies. The safeik with respect to the mitzvah itself is a sfeika d'orasya.
The exception to the rule is kri’as shema, where the Rambam paskens (Hil K.S. 2:13) that if shema must be repeated because of a safeik, birchos kria’as shema are repeated as well. The Rashba already explains that the Rambam understood that when Chazal formulated the requirement to recite birchos kri’as shema, they did so not as a separate din, but as part and parcel of the kiyum mitzvah of kri’as shema. Reciting shema without its associated brachos is an incomplete fulfillment of mitzvas kri’as shema.
This is one of the proofs of R’ Chaim Brisker (see R' Genack's sefer "Gan Shoshanim" siman 1) that it is preferable to daven b’yechidus rather than to daven in a minyan that will miss sof zman kri’as shema (Biur Halacha siman 235 quotes GR”A that the same applies even to ma’ariv). Even if you recite shema within the zman before davening, it doesn’t help, because the mitzvah of shema is lacking so long as it is not recited in the context of birchos k"s.
In NY the zman has been hovering around the 9:10-9:15 area for the past few weeks, guaranteeing that those who start davening at 9:00 would miss it, and those who start at 8:45 would make it only b'koshi. It will be getting later over the next few weeks.