Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

it was prescribed at a specified time, so delaying it beyond its time is unlawful. Likewise, the Prophet ﷺ specified the times of prayer, and this entails that they must be performed within their proper times.

His statement, “delaying it,” includes delaying it entirely, or delaying part of it—for example, delaying the prayer until only enough time remains for one rak‘ah, then praying it. This is unlawful for him, because what is required is that all of it be performed within its time.

His statement, “beyond its time,” includes both the time of necessity and the time of choice. For example, the afternoon prayer has two times: a time of necessity and a time of choice. The time of necessity extends from when the sun turns yellow until it sets, while the time of choice extends from the beginning of its time until the sun turns yellow. It is therefore unlawful to delay it beyond the time of choice except for a valid excuse. Two cases are excluded from this:

“Except for one intending to combine the prayers, and one occupied with a condition of the prayer that he can fulfill shortly.”

The first case is indicated by his statement, “except for one intending to combine the prayers.” We add a further qualification: he must be among those permitted to combine them. This exception appears to be merely formal, because when combining two prayers is permissible, their two times become one time, and it cannot be said that he delayed it beyond its time.

The second case is mentioned in his statement, “and one occupied with a condition of the prayer that he can fulfill shortly.”

An example is a person whose garment has torn and who begins sewing it when the time is about to expire. If he prays before sewing it, he will pray naked; but if he waits until he has sewn it, he will pray covered after the time has expired. Since this can be accomplished shortly, it is permissible in this case for him to delay the prayer beyond its time. But if it cannot be accomplished soon, then it is not permissible. Similarly, if he reaches water at sunset, then if he occupies himself with drawing it out, the sun will set;

كانت مفروضةً في وقت معيَّن فتأخيرُها عن وقتها حرامٌ. وكذلك النَّبيُّ ﷺ وقَّتَ أوقاتَ الصَّلاة، وهذا يقتضي وجوبَ فعلها في وقتها. وقوله: «تأخيرها» يشمَلُ تأخيرها بالكلِّيَّة؛ أو تأخيرَ بعضها، بحيث يؤخِّر الصَّلاة حتَّى إذا لم يبقَ إلاَّ مقدارُ ركعةٍ صلَّى، فإنَّه حرامٌ عليه؛ لأنَّ الواجبَ أن تقع جميعُها في الوقت. وقوله: «عن وقتها» يشمَلُ وقت الضَّرورة ووقت الجواز؛ لأنَّ صلاة العصر مثلاً لها وقتان: وقتُ ضرورة؛ ووقتُ جواز، فوقتُ الضَّرورة من اصفرار الشَّمس إلى غروبها، ووقتُ الجواز من دخول وقتها إلى اصفرار الشَّمس، فيحرم أن يؤخِّرها عن وقت الجواز إلاَّ لعذر. ويُستثنى من ذلك مسألتان: إِلاَّ لِنَاوِ الْجَمْعِ، ولمشتغلٍ بشَرْطِها الذي يُحَصِّلُهُ قريباً. المسألة الأولى: أشار إليها بقوله: «إِلا لِنَاوِ الجَمْعِ»، ونزيد قيداً: وكان ممَّن يَحِلُّ له أن يجمع. وهذا الاستثناء يشبه أن يكون صُوريًّا، وذلك لأنَّه إذا جاز الجمعُ بين الصَّلاتين صار وقتاهما وقتاً واحداً، ولا يقال: «أخَّرها عن وقتها». المسألة الثانية: ذكرها بقوله: «ولمُشْتَغِلٍ بشَرْطها الذي يُحَصِّلُهُ قريباً». مثاله: إنسان انشقَّ ثوبه فصار يخيطُه فحانَ خروجُ الوقت، فإن صَلَّى قبل أن يخيطَه صلَّى عُرْياناً، وإن انتظر حتَّى يخيطَه صلَّى مستتراً بعد الوقت، فهذا تحصيلُه قريب، فهنا يجوز أن يؤخِّرها عن وقتها، أمَّا إذا كان بعيداً فلا. ومثله لو وصل إلى الماء عند غروب الشَّمس، فإن اشتغل باستخراجه غربتِ الشَّمسُ؛

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