minutes, which indicates that they had existed from earlier times.

The reason given for requiring a child to repeat the prayer if he reaches puberty during it is that he began it while it was voluntary in his case, and an obligatory prayer cannot be built upon a voluntary one. Likewise, if he reaches puberty after completing it but within its time, he must repeat it, because he has become subject to the obligation before its time expires and must therefore perform it. His prayer before reaching puberty was voluntary, so it does not discharge the obligatory prayer. The scholars of the school said that if a child reaches puberty while fasting, he continues his fast and is not required to make it up (1). Thus, they differentiated between prayer and fasting, but did not mention a convincing reason for this distinction. For this reason, some of the scholars of the school regarded their rulings as the same and required a person who reaches puberty during his fast to make it up (2).

But the correct view is that he continues both his prayer and his fast, and does not have to repeat either. Likewise, if he reaches puberty after completing his prayer, he is not required to repeat it, just as he is unquestionably not required to make up the days of Ramadan he fasted before that (3). This is because he performed the prayer and fast in the manner he was commanded to perform them, so the duty is discharged from him. This is clear, praise be to Allah.

This is further supported by the fact that it happens frequently, yet nothing has been recorded from the Companions indicating that they instructed one who reached puberty during the prayer time to repeat the prayer.

It is unlawful to delay it beyond its prescribed time …

His statement, “It is unlawful to delay it beyond its prescribed time,” is based on Allah’s saying: “Indeed, prayer has been decreed upon the believers at specified times” [al-Nisa’ 4:103]. And when