Al-Muqaddimāt al-Mumahhidāt - Ibn Rush al-Jadd - (1/152)

Al-Muqaddimāt al-MumahhidātIbn Rush al-Jadd

the view of those who hold that it has two prescribed times; at the end of the first half of the night for ‘Ishā’; and when daylight has spread for Fajr, according to those who hold that it has a time of necessity. This is based on the saying of the Messenger of Allah, may Allah bless him and grant him peace:

“That is the prayer of the hypocrites: one of them sits until the sun turns yellow and is between Satan’s two horns—or upon Satan’s two horns—then rises and pecks out four units of prayer, remembering Allah only a little during them.”

Furthermore, the Messenger of Allah, may Allah bless him and grant him peace, is not known to have delayed any prayer beyond its preferred, recommended time.

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Whoever does so neglects his prayer and falls short of Allah’s command to safeguard and observe it. He sins through this neglect and failure, even though he is still performing the prayer within its prescribed time rather than making it up. Leaving it until its time has elapsed, however, is a major sin. Allah, Mighty and Majestic, says:

“But there came after them successors who neglected prayer and pursued desires; so they will meet with ruin.” [Maryam: 59]

According to most Quranic commentators, neglecting prayer means delaying it beyond its prescribed times. Ghayy is a well at the bottom of Hell into which the pus of its inhabitants flows. It has also been interpreted as loss, and as al-shamar; these meanings are close to one another.

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The time allotted to a prayer is long enough for it to be performed repeatedly, and performing it is permissible throughout that time. There are four opinions concerning the point within it at which the obligation takes effect:

The first is the position of Mālik’s followers: prayer becomes obligatory at the beginning of its time, with latitude to perform it later, and the entire period is a time of obligation.

The second is the position of al-Shāfi‘ī’s followers: prayer becomes obligatory at the beginning of its time, while its endpoint was fixed only to distinguish performance within the prescribed time from making it up afterward. This, however, is open to question. If you state without qualification that prayer is obligatory at the beginning of its time, you must consequently disallow delaying it beyond the time of obligation—that is, the beginning of its time. Yet no one holds this view.

مذهب من رأى أن لها وقتين. وانقضاء نصف الليل في العشاء الآخرة. والإسفار في الصبح على مذهب من رأى أن له وقت ضرورة؛ لقول رسول الله ﷺ «تلك صلاة المنافقين يجلس أحدهم حتى إذا اصفرت الشمس وكانت بين قرني الشيطان أو على قرني الشيطان قام فنقر أربعا لا يذكر الله فيها إلا قليلا». ولأنه لم يعلم أن رسول الله ﷺ أخر صلاة من الصلوات حتى خرج وقتها المختار المستحب. فصل فمن فعل ذلك فهو مضيع لصلاته مفرط فيما أمره الله به من حفظها ورعايتها آثم لتضييعه وتفريطه وإن كان مؤديا لها غير قاض. وأما تركها حتى يخرج وقتها فهو من الكبائر، قال الله ﷿: ﴿فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلاةَ وَاتَّبَعُوا الشَّهَوَاتِ فَسَوْفَ يَلْقَوْنَ غَيًّا﴾ [مريم: ٥٩]، وإضاعتها على ما قال أكثر أهل التأويل تأخيرها عن مواقيتها. والغي بئر في قعر جهنم يسيل فيه صديد أهل النار، وقيل: الغي الخسران وقيل: الشمر، والمعنى في ذلك متقارب. فصل فوقت الصلاة يتسع لتكرار فعلها مرارا، وجميعه وقت لجواز فعلها. واختلف في وقت الوجوب منه على أربعة أقوال: أحدها: قول أصحاب مالك: إن الصلاة تجب بأول الوقت وجوبا موسعا وأن جميع الوقت وقت للوجوب. والثاني: قول أصحاب الشافعي: إن الصلاة تجب بأول الوقت وإنما ضرب آخره تمييزا للأداء عن القضاء. وهذا فيه نظر؛ لأنك إذا أطلقت القول بوجوب الصلاة في أول الوقت لزمك أن لا تجيز له تأخيرها عن وقت الوجوب وهو أول الوقت، وهذا ما لا يقوله أحد.